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
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.
