mercoledì 29 aprile 2015

Udine città triestina: le quindici regole

E bon, come promesso, dopo la pubblicazione delle quindici regole della Trieste tipicamente friulana, ecco per par condicio le quindici regole che i friulani si ritroverebbero a dover seguire se Udine cadesse nelle mani dei triestini. Ovviamente in triestino, perchè i triestini parla sempre e solo che in triestin anche coi foresti.

  1. Il Friulano cambierà nome, tanto ormai xe abituà e no ga pel cul. De ogi se ciamerà Ucio.
  2. L'Udinese gaverà el mulo al posto dela zebra. Maiete rosse e in tuto e per tuto come la triestina. Quindi tempo 5 anni e gaveremo el derby salveza Udinese-Pro Osoppo.
  3. La litorina di cividale sarà sostituida del tram de Opcina, che oviamente funzionerà un giorno sì e un anno no, giusto per far incazar i furlani che no riverà andar a lavorar.
  4. Via la sabia de Lignan. Al suo posto un bel marciapie su cui ciapar el sol come Dio comanda e olimpiade dele clanfe in tel ploc'.
  5. Tuti i furlani sarà confinai a Tarvisio. De là, i doverà sufiar tuti insieme in direzion est-nord-est per far la bora artificiale, farne sentir a casa e far cussì sparir tuti i nuvoli e sta piova che i ga sempre fra le bale.
  6. La proporzion tra aziende che lavora e bareti smarzi sarà riportada ala naturale proporzione de 1:50.
  7. In pianura sarà fuorilege la premura e l'ecessiva operosità lanfur. La radise dela parola pianura xe pian. Pian e ben. E se no ben, almeno pian.
  8. In montagna idem. No gavemo alba de cossa sia la radise dela parola montagna, ma la fa rima con “se magna”. In montagna se magnerà e basta.
  9. Fuorilege tuto quel che finissi per “gnacco”.
  10. Bon ma che coioni dei, solo i furlani pol scriver un quindicicalogo. Noi faremo un decalogo, andemo bever un spritz. Viva!

Ricordatevi che stasera siamo alle 22 al pub Isla de Tortuga (via giulia 67/b) a Trieste a presentare FRICO e KICIOK, il gioco di dadi di Marco Englaro per gli amanti del buon vino!

E poi ci trovate con il banchetto per provare i giochi:
Venerdì 1 maggio, dalle 9.00 alle 19.00, a Cividale, per la fiera Magia Delle Mani. 

Sabato 2 e domenica 3 maggio, dalle 9.30 alle 19.30, a Palmanova, per la prima edizione del Festival NovaLudica - Associazione Ludico Culturale.

Domenica 17 maggio, dalle 9.00 alle 20.00, alla Fiera di Pordenone, per Naoniscon - Games & Comics.

Venite a trovarci!




mercoledì 22 aprile 2015

Dio no xe furlan. O forse sì?

Per chi non avesse ancora visto questo importante studio sulla presunta furlanità di Dio, eccolo qua!

Questo importante paper è un estratto del Tre volte Monon Behavior, di cui trovate il bellissimo ebook a questo link.
Prendete e scaricatene tutti, volene ben and sustain us! :)


Is God lanfur or not? A mystic research

DIEGO MANNA

Monon Behavior Research Department

Abstract
Triestins and furlans have a very similar proverb, that affirms that if God doesn't pay today, he will pay tomorrow. However, in the furlan version God is lanfur, while in the triestin version God is not lanfur. We analyzed all the possible evidences to establish definitely the furlanity or not of God to solve this ancestral regional diatribe.


Key words: furlan, bibione, original longhi, spritz, taj di neri


Introduction
In the solit region in which we conduct a great part of our studies, there are the solit two populations that cannot see each other: triestins and furlans (Guf, 2009a). One of the most ancient conflicts between the two cities is a sort of religion war, also called “the original longhi” or “the genesis of all the pupoli”: the great dispute to estabilish if God is lanfur or not.
Furlans have a very wise proverb, “Ancje Dio al è furlan; sa nol pae vuei, al pae doman”, that affirms that God is lanfur. But triestins have a very similar proverb, “Dio no xe furlan, e se no paga ogi paga doman”, that affirms that God is not lanfur. The only thing in which triestins and furlans are d'accord is that God will pay today or tomorrow, so they can make puffs without problems, because God will pay for them -this is an istrianism also known as “Holy lassing”, an ethereal form of lassing (Manna, 2009)-. Some academic scassamarones say that this interpretation of the second part of the proverbs is incorrect and heretic, but the fact that God will pay all the puffs is confirmed by an important verse of a popular triestin song: “Pei debiti no i ne impicca, la forca no i ne dà, mandeghe la lista al diavolo che lui li pagherà. E zento, dozento, trezento e anche più, se non li paga el diavolo li pagherà Gesu.” As you can easily imagine, the devil always performs an indianing (Manna, 2009) and goes away without pagar, so God has always to pagar all the puffs.
Tornanding to our central problem, the unsurmountable “original longhi” is also well represented in the regional iconography, in fact it is symbolized by the tractin in the name of the region “Friuli – Venezia Giulia”. To solve the “original longhi” some burocrats have recently eliminated the tractin, but the dispute is still effervescent.
In this study we will try to give the final solution to this ancestral dilemm.


Material and methods
To establish if God is lanfur or not, we planned to use the Bobici Furlan Test (BFT) elaborated by the Monon Behavior Research Department in substitution of the old Sgonico Furlan Test (SFT). These tests consist in writing “bobici” (or “Sgonico”) in a piece of paper and giving it to the person that you have to test. If this person is a lanfur, he will read “bòbici” and “Sgònico”. In parallel, we planned to test also the triestinity of God using the Volentieri Triestin Test (VTT), because the TLT, the Triestin Legera Test, is no more internationally recognized (Patoco, 1954).
Unfortunately, we were not able to find God in any place where we searched for him (bar, pub, osmeezes, barcola), and finally we got lost in an autogrill like Max Pezzali (883). Then, some philosophers told us that we must make a long queue to meet God, because he's very incasinated and they are asking him a momentin by a long time (Ligabue, 1995). Furthermore, a very cataclismatic armageddonic philosopher told us adiritur that God is dead (Guccini, 1965).
So, we based our research only on the data available in literature, using the first person monade reading in cesso sentaded sampling method.


Results
We found evidences for both the hypothesis that we will elencate here de seguit.

Proofs that God is lanfur
  • God is often described as a trinity. The “furlan” drink is made by wine, campari and water of selz. In the ancient enologic symbolism of the German bevandelic priests, this could represent the alcoholic personification of the trinity.
  • One of the greatest miracle performed by Jesus was to transform the water in wine. This is absolutely the favorite dream of every furlan.
  • During the celebrations, Christ's blood is represented by the wine. All the real furlans have wine in their blood.
  • Three days after his death, Jesus resurrected. Furlans have a very important natural zone near Codroipo, the reesorgeeves. Maybe God learned how to resurrect while playing in the reesorgeeves in his youth. However, some malicious researchers say that the name “Codroipo” is the greatest proof that God cannot be furlan (BigFlies, 1993).
  • Fig. Frico. FRICO game card Lis Blestemis.
    The lanfurs evoke God many time each day and have an important language endemism, the fantasy porconing (Friko, 2008). The fact that God has not yet incinerated them is indicated by some persons as a proof of his furlanity (Fig. frico).
  • In an apocrif Vangel (Onorio, 5) we found an interesting version of the story of the resurrection of Lazzaro. It seems that Lazzaro was a great triestin pomigador that played the part of the death to not work until Jesus told him “E alore Lazzaro, larin a vore o no?!” (“And so Lazzaro, shall we go to work or not?!” N.d.T.)
  • In an apocrif Genesis we found the furlan version of the history of the Babele tower. The real tower was the Mortegliano's campanil, the tallest in Italy, third in Europe. When it was built, furlans spoke a unique language, the marilenghe. When God saw the sboronery of the people, he disperded them in Furlany and confonded their languages, so that furlans from Carnia could not understand anymore furlans from the bassa (Onorio, -23). Now they are trying again to speak a unique language and to take public money for it, but some theologists are sure that God will punish them again for this.
  • In an apocrif Exodus we found a more credible version of the escape of Moses from Egyptians in the Red Sea. In this version the author speaks about another sea, the Black Sea, that, to make Moses pass safely, tagliated itself in two. From that time furlans always ask for a “taj di neri” (Onorio, -10).
  • We found proof that in heaven there is a saint who has the important responsibility to take 15 deca of crud parsut to God every day, and his name is San Daniele, like the furlanutis town.
  • Furlans' official salut is “mandi”, that for some etymologist derives from “nelle mani di Dio” (Friko, 2008). So, it seems that in antiquity all the Friul was in God's hand.

Proofs that God is not lanfur
  • During the genesis, God worked for 6 days and rested the last day of the week. If God was lanfur, he would have worked for 7 days. (And, if God was triestin, he would have worked for 1 day and rested for 6).
  • One of the miracles of Jesus was the multiplication of bread and fishes. A real lanfur would have multiplicated panocees and frico, not bread or fishes. Maybe a triestin God would have multiplicated sardonees to launch them to mulettes.
  • Jesus was born between the asinel and the cow. All the real furlans have the purcit, not the asinel or the cow.
  • The holy book is called Bibbia. Bibione is in Veneto, not in Furlany. Lignano is in Furlany. If God was lanfur, the holy book would have been called Ligna (and would have been written in marilenghe).
  • God commanded to Noah to put a couple of every animal species in the Noah's Ark. A real lanfur would have excluded the fastidious tiger-mussato that sponzees from the list. And also the talps that make casin in the ort. And also the cagoies that eat all the vegetables of the ort. And that mone of merls that eat all the semenzes of the ort. But above all, he would have included more purcit in staiare (Andrea, 1135).
  • In the figliol prodigo parable, the father forgives the son and makes a big party in his honor. In the hypothetic furlan version of the figliol prodigo parable, the son goes to Triest to study at the university and, day after day, is corrupted by the spritzetts, the osmeezees, the evil jota and the mulettes at Barcola and doesn't want to work anymore (Guf, 2009b). At the end of the parable, the furlan father gives a great kick on the popocee of the son, who finally affogates in the sea while trying a clanfa.
  • If God was lanfur he surely would not have destroyed Sodoma and Gomorra, but Tergeste and the furlan traditors of Pordenon.
  • During the 40 days of temptations in the desert, a lanfur Jesus would have surely teerated a papin to the devil and told him: “Alore, vonde diaul cun chistis monadis e judimi a lavorà!”. So, they would have built an aqueduct from the Tagliamento and zappated and piantated panocees in all the desert. At the end, Jesus would have offered a sgnape to the devil for his help in the work.
  • In a furlan garden of Eden, honey, the holy tree would not have been an apple, but surely a vite.
  • The second comandament seems to be in clear contrast with the lanfur culture.
A famous local researcher found a important proof that indicates that God may be triestin: the fact that the ten comandaments could have not been written on the Moses' (or Mosè's) tables but on the Masè's tables, as witnessed also by the local proverb “Ma xe Masè” (Susta, personal communication).
As a secondary result we found that God has surely a good sense of humor, as witnessed by fig. Adam.

Fig. Adam. One of the favorite God's jokes. Pupol by Federico Manna.


Discussion
We found a lot of evidences that sustain both the hypothesis, so it is very difficult to affirm with certezz if God is lanfur or not. Also, there are proofs that are in evident contrast each other, like for example the case of the second comandament. If God was lanfur, this comandament surely would have not been written. So it seems that God is not lanfur. But, the non lanfur God would have surely punished furlans for their fantasy porconing, but instead furlans have not yet been incenerited. Also, Udinese is still in Serie A. So, God seems to be lanfur. But a lanfur God would not have written the second comandament...and so on. This is a never-ending loop way of thinking (Wolf, 2009). So, the only way to establish if God is lanfur or not is the Bobici Furlan Test.


Conclusion
To resolve the original longhi and decide without doubts if God is lanfur or not, it is necessary to use with him the Bobici Furlan Test. However, after compiling all the terrible bureaucratic cavillitic smarronanting modules to prenotate a meeting with God (we put the x on the spritz-time option), we are in queue just after Ligabue, that is waiting by a very long long time just to fregar to God only a momentin. To complete our study, we think that we need a lot of finanziaments in order to onzer San Piero that will show us a secret secondary entrance to meet God. We are also trying to invite God in osmeeza. In that case, we will not need any finanziament because we are sure that God, lanfur or not lanfur, will pay (today or tomorrow).
If the final result will be that God is lanfur, the furlans will give also to him, with great celebrations, the label of “Tipicamente Friulano”.

Precisation
The correct italian translation of the furlan and triestin version of the proverb is “Chi la fa l'aspetti”. An unique translation without any accenn to God, to accontent both populations.


Acknowledgements
We thanks Lorena Cosatto for her important furlan lazzaronic diabolic translations and Susta for her important mystic researches.


References
Andrea S. 1135. La favola del re purcit. Sant'Andrea il re Purcit sulla brea. Ed. Purcitar.
BigFlies G. 1993. Codroipo e i suoi perfidi anagrammi. Humor Touring Club 23: 12-13.
Friko V.E. 2008. Furlan language endemism: una marea de porconi. Furlan Behavior 2: 2-4. Attached a list complete of porcons: 5-230.
Guccini F. 1965. Dio è morto. In: Nomadi. 1967. Per quando noi non ci saremo.
Guf E. 2009a. Con la kriptonite te mazi superman, ma el kren xe velenoso per un mulo furlan. Ga copà un furlan in bagno. Spritz records.
Guf E. 2009b. Al bivio col spruzin. Spritz Records.
Ligabue L. 1995. Hai un momento Dio? Buon compleanno Elvis.
Manna D. 2009. Spinazing, the triestin answer to the crisis. Monon behavior Ciu: 8-12.
Onorio F. -23. Phil Collins and the Genesis. Nirvana Publishing.
Onorio F. -10. Bob Marley and the Exodus. Nirvana Publishing.
Onorio F. 5. Vangelis lanfur second Onorio. Nirvana Publishing.
Patoco T. 1954. Mi e ti nel TLT, dal Molo Audace a far pipì. Raccolta di poesie indipendentiste. King Mengo edizioni.
Pezzali M. 883. Rotta per casa di Dio. Nord sud ovest est.

Wolf Z.B. 2009. The loop of Basoviza. In: Patock Red Capucet. Pierino e il lupo Ed.


Tratto da Tre volte Monon Behavior.
Per altri studi e monade divertenti puoi scaricare i nostri ebook.
Così sosterrai l'importantissima ricerca scientifica del nostro centro d'eccellenza ciò. Eccellente Smiters!
Ah, se tutto va come deve andare, a Nadale 2015 esce, dopo 5 anni di attesa (!!!) il Monon Behavior 4 :)


E se vuoi conoscerci di persona, ecco le date del FRICO tour, dove presenteremo il nostro gioco FRICO e il nuovissimo gioco KICIOK:

Domenica 26 aprile, dalle 16.00, all' OSMIZADA 2015 a Borgo Grotta.

Venerdì 1 maggio, dalle 9.00 alle 19.00, a Cividale, per la fiera Magia Delle Mani.

Sabato 2 e domenica 3 maggio, dalle 9.30 alle 19.30, a Palmanova, per la prima edizione del Festival NovaLudica - Associazione Ludico Culturale.

Domenica 17 maggio, dalle 9.00 alle 20.00, alla Fiera di Pordenone, per Naoniscon - Games & Comics.


martedì 21 aprile 2015

Care segnalazioni: i veci senza un poco de quel che se ciama

Veci a Trieste: scontrosa grazia o mancanza de un poco de quel che se ciama?
Ecco una segnalazione che cerca di fare chiarezza :D



martedì 7 aprile 2015

FRICO, ecco la terza edizione!

Done it is! Dopo aver finito la prima a dicembre e la seconda in un lampo a marzo, ecco la terza edizione di FRICO pronta per la distribuzione! Quanto durerà? :)


Come si distingue la terza dalla seconda? Eh eh, in effetti c'è un ulteriore miglioramento. Piccolo, ma si nota: le pedine sono imbustate in maniera più sgaia, ciò. Tutto più ordinato ostregheta!

DOVE TROVARLA?
Mercoledì 8 aprile facciamo il giro di distribuzione a Trieste, giovedì 9 aprile e sabato 11 saremo in missione in Friuli.

Ecco i punti vendita:
A Trieste: Urbanwear, Fantasylandia, Smolars, Adler, libreria Minerva, Transalpina, Einaudi, Feltrinelli, Nero su bianco, Edicolè Tergeste, Ubik, Indertat, Lovat, San Marco, Cartolibreria Giorgio a Opicina
Bisiacaria: Rinascita a Monfalcone, La linea d'ombra a Ronchi.
Furlania: Arcana comics & games, il Giocoliere e Libreria Ubik a Udine, Osteria alla terrazza e Libreria Ubik a Cividale, Libreria W. Meister a San Daniele, Games Time a Codroipo, Kiki a Santa Maria La Longa, Claut a Buja, LeAgane a Tarvisio, Altrimondi -a Gorizia e Pordenone-, Libreria Ubik a Gorizia, Parco Zoo Punta Verde a Lignano

FRICO TOUR
Ebbene sì, gli autori saranno di nuovo in giro con il FRICO per presentarlo.
Le date certe al momento sono:

10 aprile ore 21.00 a Trieste al Teatro Miela, ospiti del Pupkin Kabarett

16 aprile ore 19.00 Presso il locale "AL GALLONE" via Nazionale 8 Tavagnacco (UD) per la terza tappa del MAN VS FRICO tour

1 maggio all day long a Cividale, per la manifestazione Magie delle mani, con un banchetto per provare il gioco.

2-3 maggio all day long a Palmanova per la Novaludica - atto primo, con un banchetto per provare il gioco.

17 maggio all day long al Naoniscon a Pordenone, con gli amici di Arcana Comics e Games.

E presto organizzeremo i primi tornei. Questa la prima serata sperimentale al Vitz, andata molto bene :)

Foto di Emy Kray

E... ocio che la prossima settimana arriva un'altra sorpresa! Stay tuned!

lunedì 30 marzo 2015

La smonta la prossima? Studio sule coriere triestine

Il Monon Behavior Research Deparment è lieto di ospitare il contributo del luminare accademico dottor professor Fabrizio Sors, del Department of Life Sciences, University of Trieste, che ci descriverà scientificamente la vita, le opere e la fortuna delle corriere triestine, ciò.

Beyond the tram: four coriere that need to be ciapated to be a real triestin patoc 

Fabrizio Sors
Department of Life Sciences, University of Trieste

Abstract
A ride on el tram de Opcina, which is born disgrazià, is one of the robe that most of the tourists want to do when visiting Trieste, but they have to have a big cool not to find it broken. However, to be a real patoc, there are four more coriere that need to be ciapated in precise moments of the year and of the day: the 17/ in the morning, the 29 on Saturday afternoon, the 36 in summer afternoons, and the 20 for carneval; the present research accurately describes these rides.
If after legging you think you can survive them, you are obviously free to try, but pay attention: legging xe una roba, really ciaping them is another one…

Introduction
Fig. 1. Tran de Opcina in the game FRICO.
Trieste offers many attractions, both to the triestins and to the tourists, e.g. Miramare’s Castle, Piazza Unità, osmize, nacici at Barcola in the summer, and so on. Among all these amenities, one of the robe that most of the tourists want to do is a ride on el tram, which takes you from the city centre to Opicina, a village in the Carso. You can decide either to visit this village or, by smonting a couple of stop earlier - là del’Obelisco to be precise - take a walk on the Napoleonica, enjoying the breathtaking landscape of Trieste and its sea; you can also do both things, vedi ti come che te ga voia dei! However, as the famous song says, “el tram de Opcina xe nato disgrazià” (Pilat, 1973a), so tourists have to have a big cool not to find it broken.
The tram is not the only mean of public transportation, saria grave! Beside it, there is about a cinquanteen of bus lines that covers all the province, from Muja to Duin. These coriere can be very useful in some cases, like for example when you want to go to impetessarte in osmiza and you don’t want that caramba take you away the patente, che dopo going to work diventa un caseen. However, the coriere that link the city with osmize are not very frequent, so if you lose one when you want to come back home - which is very likely because you are impetessado - then you have to wait between half an hour and an hour intiera for ciaping the next one; in this case, the best thing to do in order to kill time is drinking “ancora un litro de quel bon” (Pilat, 1973b), but then you become even more impetessado so you lose also the next coriera, and so on, until you decide to sleep in osmiza, or to call a friend to take you home, so in the end end these coriere are not very useful.
An important thing you have to know is that, apart from the tram that is masculine, i.e. “el tram”, all the coriere are feminine, e.g. “la 5” and not “el 5”; remember that this fact must necessarily be made explicit also for those numbers who could have the apostrophe: for example one could say “l’1”, but real triestins say “la 1”. However, in order to be a real patoc, it is not sufficient to remember this rule; there are also four coriere that need to be ciapated in precise moments of the year and of the day, namely the 17/ in the morning, the 29 on Saturday afternoon, the 36 in summer afternoons, and the 20 for carneval.

The present study, conducted with the classic first person scoionament sampling method (Manna, 2009a), accurately describes these rides, with particular attention to fundamental aspects like the typologies of people you usually find on them (for a characterization of the triestin muleria, see Manna, 2009b; Manna, 2010), the CuloTetteFiga (CTF) factor (Manna, 2009a), and the chance of survival. The order in which the rides are described no xe miga a caso: both the triestin typicality and the dangers for personal safety increase from the first ride to the last one.

The 17/ in the morning: The foresti's ride
The 17/ is the line that links the train station with San Cilino; on its route, this line passes per l’University. The 17/ is sbarated because the original 17 departs from Tommaseo Square (previously from Borsa Square): the 17/ was introduced in the late Sixties in order to favour the students coming from outside Trieste (Cafagna, 2011), i.e. the foresti.
As a consequence, it’s ciaro that when you ciap the 17/ verso l’University in the morning, beside a few triestins (mostly muloni and mulone, but also some bobe, legere, cagoni, cugni, and fortunately also some nacici!), there is full of foresti: you can find beeziaki, furlani (citadìns, contadìns, and cjargnei), veneti, and people from all the rest of the world. Obviously there are also some veci, who have to go to far la spesa very early in the morning since they are full of robe de far in the rest of the day, like watching the works in their typical position, i.e. with their hands behind their back (position called "la classica", fig. 2).
Fig. 2. Two young mone performing "la classica".
If you have cool, you can also find some of the famous mati of Trieste, because near the last stop of the 17/ there is the upper entrance of the former psychiatric hospital; the mati are mati, but they are not stupid: infati they prefer to ciap the 17/ and then go downhill instead of ciaping the 6 or the 9 and then go uphill, miga mone!
The CTF factor is very variable, since it largely depends on the lessons that are going to take place at the University during that specific morning. For example, if engineering lessons are going to take place, probably the bus will be full of male students – a situation also known as “la sagra dela luganiga” – so the CTF factor will be 0. Instead, if law or economics lessons are going to take place, there will be circa a half of male students and a half of female students, and the CTF factor can vary, on average, from 2 to 4.
Fig. Figa. The 17/ at the maximum CTF factor concentration.
In some special occasions the CTF factor can reach the maximum value of 5 (fig. figa), like for the proclamations or during the sessions of exam, when girls are all tapated at fire; this is particularly the case in spring and summer, because instead when it’s zeema they can be tapated at fire as well, but being also all imbacucated you can’t see a tube of them.
The chance of survival on the 17/ is very high. Normally, infati, the students are either still incagoled or still half-imbalined from the night before, so they are inoffensive. You may only run some risks if you start to sing something like “no son furlan” or “l’unico fruto del friul xe la panocia su pe’l cul”, thus causing the reaction of citadìns, contadìns, and cjargnei.
As you would have understood, the 17/ is generally a calm coriera, on which you may also have the cool of experiencing the but ocio-content version of the first person scoionament sampling method (Manna, 2010). As a consequence, ciaping the 17/ in the morning can be a safe and also enjoyable way to start your tour of the triestin coriere, but don’t think that all of them are so easy to survive.

The 29 on Saturday afternoon: Travelling with le tare dele Tori
The 29 is the line that links Goldoni Square with Svevo Street, passing through Servola; on its route, this line passes per the Torri d’Europa shopping centre, which is commonly called “le Tori”. Le Tori were inaugurated in the February of 2003: until that date, the 29 was ciaped only by the people living along its route, while after the inauguration much more people began to ciap it.
On average, the 29 is one of the most populated coriere of Trieste, and it reaches its highest levels of fullness during the weekend. In particular, the peak is registered on Saturday afternoon, when beside adults – both triestins and tourists – and veci, there are also a lot of adolescents. Le Tori, infati, is one of the most favourite places by the adolescents where to spend their Saturday afternoon, between going to the cine, playing with videogames – either in the video arcade or, for free, in the videogame shops – and eating schifezzes at McDonald’s. As a consequence, if you ciap the 29 on Saturday afternoon, you’ll find a wide range of young muli and mule on it; in particular, they can be mocolosi, legere, buloti, tare (fig. 3) and, concerning the mule, CBCR (Cresci Bene che Ripasso) and squinzie.
Fig. 3. A typical example of Tara. 
For the 29 it is not possible to deal with the CTF factor and the chance of survival separately, as previously done for the 17/. During adolescence, infati, mule are normally attracted by evil muli, so the CTF factor and the delinquency level of muli are correlated: this means that as the delinquency level increases, both CTF quantity and quality increase as well. In pratica, if on a ride on the 29 there are mainly mocolosi and legere, then on the same ride there will be only some squinzie, with a CTF factor of 1 or 2; instead, if on a ride on the 29 there are mainly buloti and tare, then on the same ride there will be full of squinzie and CBCR, with a CTF factor of 3 or 4. Obviously, the delinquency level of muli and the chance of survival are negatively correlated. As a consequence, if you ciap the 29 and you see full of beautiful mule, then don’t look too much at them, otherwise to some buloti or tare it may scaldarghese el pisin, and then are your dickies; the same could happen also if you say something about “i giovani de ogi”, so for your personal safety you’d better avoid doing that, too. Instead, if you see just a few mule and also not very nice, the majority of muli will be mocolosi and legere, who are inoffensive, so you don’t have to worry for your culate.
As you would have understood, the 29 on Saturday afternoon is a somewhat enigmatic coriera. You can’t know before ciaping it which specific typologies of people you’re going to find, and then the possible scenarios have both positive and negative aspects: either you can see beautiful mule but risking to ciap parolaze and a frack of lignade, or you can have a safe ride but seeing only mocolosi and veci (and veci mocolosi!).

The 36 in summer: A sauna before and after del bagno
For the line 36, a premise is necessary. Until June 2009, the 36 linked Oberdan Circus with Grignan, representing the only coriera that covered the whole Barcola Beach, since the 6 stopped at the beginning of the Pineta, there of the elastic tapedi. Then, some changes were made to the routes of the 36 and of the 6, mainly due to the reduction of regional peela (Zucca, 2013), so that nowadays the 36 runs only during summer (from June to September), linking Tomizza Circus (the rotonda of the public giardeen) to Miramare Beevio with the long coriere, which are commonly called “le dopie”; the 6, inveze, runs the whole year reaching Grignan. Therefore, nowadays both the 36 and the 6 cover the whole Barcola Beach, and moreover the 36 is also dopia: as a consequence, even if the coriere to go al bagno remain very populated, they are no longer always full of people like the 36 was until some years ago. The following description is an homage to the “historical” rides of the 36 in summer, which nowadays you can only partially experience on the 6, as it is ugnola and not dopia.
As previously said, the 36 started from Oberdan Circus; it left every 10 minutes, and it was rigorously ugnola, otherwise it would have incugnated itself down the curvons of Grignan. The peak of fullness was registered dopopranzà, i.e. when normally all the muleria went al bagno (Fig. 4). Usually the coriera was already full – but proprio full full eh! – when it started, so the driver sgaiament decided not to stop to cior su other people, but only stopped to scareegar them, some veci at the ferroviario and the rest of people from Pineta on.
Fig. 4. The 36 going to Barcola.
Also the rides to come back in the evening were always full: the chance the driver stopped to cior su people decreased with the progression of the route, and the critical stops were generally those of the molo G and of the fifth topoleen; after them, the coriere normally went straight to Roian, where the first people were scarigated.
On the 36, every tipology of human being and every age were represented: all the triestin muleria described by Manna (2009b; 2010), adults – both triestins and tourists, the latter mainly going to Miramare, often with fioi – and, obviously, the veci. The same correlation described for the 29 between the CTF factor and the delinquency level of muli was also valid for the 36; moreover, the chance of survival was further reduced by the fullness of the coriera and by the fact that there was never the conditioned air, so everybody was hot, nervous, spuzolent and then a monada was sufficient to start parolazing, sburting, and making longhi.
As you would have understood from this nostalgic homage, the 36 in summer was a hard to survive coriera, but you could have also made yourself one two ridade about the longhi if you were not in the middle of them. As previously said, nowadays you can partially re-live the 36 experience by ciaping the 6, but it isn’t the same roba.

The 20 for carneval: A unique experience
The 20 is the line that links the train station with Muja. Normally, this line is mediament populated, but every year there is a week during which it becomes the most populated in absolute: it is the carneval week. Muja, infati, is well known for its carneval: for the mujesani doc, the clou moment is the sfeelata of the cari on the Sunday afternoon; instead, for all the muleria, both triestina and mujesana, the carneval week represents an excuse to imbalinarse and far caseen during all the nights from Fat Thursday to Fat Tuesday.
Fig. 5. The coriera 20 during Carneval. Pupol from FRICO.
During this week, a ride on the 20 is a unique experience (Fig. 5). It is populated by all the typologies of the triestin muleria dressed in maschera (the most common costumes are the peluche-like ones), it is full full (like previously described for the 36) and, most of all, everything is allowed. That everything is allowed means that val proprio tuto: singing – triestin songs, but also “se facciamo l’incidente muore solo il conducente” and “il pompiere paura non ne ha” – keeping the rhythm by batting a tuta forza against the windows or the other parts of the coriera, smoking, drinking alcohol, spuding outside the windows but also throwing empty bottles outside them, and so on.
One may think that, because of the happy atmosphere, the chance of survival is high. Instead, it is the lowest one among all the triestin coriere. Being all fracated is one reason, while the previously described correlation between the CTF factor and the delinquency level of muli is another reason. However, the most important factor is alcohol: when a person is imbalined, his/her actions are unpredictable; then, imagine the unpredictability of about 100 muli and mule all together, fracated, and with a bala ranging from media to alta. If you zont the fact that the ride lasts about trequarti of hour, and that along its route it passes per Borgo, where some of the most fearful tare stay, you’ll have an idea of the potential explosive mix represented by the 20 during carneval; then, multiply this idea per three or four and you’ll get circa the real level of risk you run by ciaping it.
As you would have understood, the 20 for carneval pol parer a funny coriera, but actually it is an extremely dangerous one. However, if you have the cool to find the majority of muli and mule with the bala alegra on it, then you’ll probably have a safe and enjoyable ride. Instead, if there is a mixture of bale tristi and incazose, then you’d better do the indian if you want to reach Muja, or home if you’re coming back, san e salvo.

Conclusion
It’s easy to imagine that who arrives here, has already his/her balls full of legging because of the longness of the article: as a consequence, not much will be added. The only important thing to say is that triestins patoc are beetuay since they were pici to ciap the coriere described here, so ciaping them is like drinking a spritz; if after legging also you, foresto, think you are able to survive them, you are obviously free to try, but it’s not finger that you’ll be strong enough: get patoc or die tryin’.

References
Cafagna, D. (2011). Linea 17/ - Storia.
Manna, D. (2009a). Miramare-Opicina: a preliminary study on the best bicycle way. Monon Behavior, 69(90), 6-8.
Manna, D. (2009b). The triestin mularia: a preliminary characterization. Monon Behavior, Ciu, 13-20.
Manna, D. (2010). Barcola monetoration: a guide to the CTF distribution from Pineta to Beevio. Tre Volte Monon Behavior. 18-26.
Pilat, L. (1973a). El tram de Opcina. In Trieste matta.
Pilat, L. (1973b). Ancora un litro de quel bon. In Trieste matta.
Zucca, M. (2013). Linea 36 - Storia.



martedì 17 marzo 2015

FRICO, gli autori a Gorizia e Pordenone

FRICO, il gioco di guerra culturale tra Trieste e Udine, sarà presentato dagli autori Diego Manna e Erika Ronchin giovedì 19 e venerdì 20 marzo a Gorizia e Pordenone.
Dopo essere salito alla ribalta nazionale dapprima per la campagna di crowdfunding, portata come esempio di successo dal Sole 24 Ore, e poi per il contenzioso con Editrice Giochi, che ha chiesto agli autori il cambio del nome considerato troppo simile al Risiko, finalmente FRICO arriva anche nelle due province di Gorizia e Pordenone.
Giovedì 19 marzo sarà il turno di Gorizia, alle ore 19.00 presso Go Bike, in via Generale Cascino 5.
Venerdì 20 marzo invece sarà la volta di Meduno (PN), sempre alle 19.00 al Bar Vanin, piazza Miani 1 33092 Meduno (PN).

Le novità della seconda edizione? Oltre al cambio del nome, quasi una “vicenda tocai bis”, la grafica delle carte è stata rinnovata, i materiali stessi sono stati resi più resistenti e il manuale più completo, grazie al prezioso feedback dei primi 1000 fortunati possessori di quella che resterà una serie unica.
FRICO è un gioco di guerra culturale che vuole trattare con ironia la scherzosa diatriba campanilistica che spesso contrappone le città di Udine e Trieste.

Il confronto bellico-umoristico avviene a colpi di tradizioni ed elementi culturali caratteristici delle due città, sullo sfondo dello scenario regionale. I territori da conquistare sono dunque da una parte i comuni friulani, dall'altra i rioni triestini, da Tolmezzo a Servola, separati dalla Bisiacheria, zona cuscinetto neutrale.

lunedì 16 marzo 2015

Ricerca scientifica e stupidità

Scienza e monaggine, un matrimonio perfetto.
Finalmente i nostri 5 lunghi anni di duro lavoro sciementifico hanno ricevuto anche il plauso della comunità scientifica internazionale.
Ecco infatti il paper che dimostra quanto Monon Behavior sia un riferimento universale di come la vera ricerca scientifica debba esser portata avanti.

Paragrafo rivelatore: "Productive stupidity means being ignorant by choice". Questo, in pratica, espande il famoso proverbio triestino "far el mona per no pagar el dazio".
Morale 1: fazendo el mona no solo no te paghi dazio, ma te son anche produtivo.
Morale 2: essendo "produttivo" un aggettivo molto vicino per significato a "furlan", fazendo tropo el mona te ris'ci de diventar furlan. (Altri ricercatori disi invece che la giusta interpretazion xe che i furlani xe più mone dei triestini :P).

 Daghe!


Monon Behavior in the world. La rubrica dedicata ai più importanti studi scientifici VERI che ci hanno praticamente rubato. Maledeti ciò.