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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.