Sicily in Carlo Levi and Danilo Dolci
Tuesday, August 3, 2010
Harold Kumar Bottomless Party Clip
IN SICILY AND CARLO LEVI Danilo Dolci [1] Joseph
Casarrubea
A great city is made of layers and contemporaries: if you dig, other shows: each definition pare fuggire, all’infinito. Dove fermarsi, in questa fuga del tempo? Conta di più la superficie, o quello che è oscuro? La Storia o i destini individuali? I personaggi, o la gente senza nome? I personaggi li ho incontrati, li conosciamo.
Ma la gente, le vie?
(Carlo Levi, La doppia notte dei tigli, Torino, Einaudi, 1962, p. 39)
1. Identità e ricostruzione
La Sicilia è sempre stata una meta obbligata di quanti, nel tempo, cercando di coglierne i segni, l’hanno assunta come tappa del loro stesso itinerario culturale, della loro ricerca interiore. Non ne conosciamo bene le spinte storiche: forse sono state, for a long period, the mythical representations or scenarios in which they drew the international underground network of Masonic lodges or currents misteriosofiche, perhaps prevailed, as in the nineteenth century, the political ideals related to the formation of the idea of \u200b\u200bthe state before and after the Risorgimento . In any case, Sicily has always been the point of arrival and departure of many intellectuals, meeting place and hub of interest along the making of history. Levi
In this study takes its start with the rise of fascism and consolidated in the '30s, through the "awareness of the real terms of contemporary conflict, in view of the Italian revolution and the reconstruction of Europe after the war. That there is this biographical data, interior, is confirmed by what he writes, introducing, for the types of books Sicilians, the collection of articles by Mario Farinella, Deep Sicily in 1966:
Mario Farinella had accompanied me in I want to go some of those who were not only for me, the discovery of a real Sicily, the new men who were creating a new world, but the discovery of a part of me, the most authentic and legitimate, that these men in those lands, he found himself [2].
The island interior journey as then, the biographical research of the reasons for its social function and defeats of history - never-final of the peasant: agrarian reform as a "weapon to diviarne vitality in the siding of the microscopic properties of the earth, uneconomical and unsustainable" abandonment of the countryside; debasement of the old aspirations to freedom and the work of underprivileged masses in the south, in what is going to be "the next phase of the European economy." The observation of a marginal land, then, in the '50s, this was the original Levi is a piece of a more complex search in the geopolitical chessboard of Europe, fascism and Nazism were delivered, with their load of tragedies , massacres and wars, the consciousness of future generations. It also allows you to read the centrality of social class in the project of reconstruction of Italy at that time. But with a warning: this is the world class property and "eternally patient" that fascism had not been able to redeem and who had appeared to the writer of Turin "locked in pain and uses, denied the story and the state." Whether it matters little Sicilian peasants or Lucan. What must be remembered, however, is now the effervescence of this world, his position demands, his being the protagonist, though losing, as they had shown the struggles for land reform in the wake of the national law-Signs Gullo , the birth of numerous cooperatives, trade union struggles. They were then counter-come, the Mafia had taken over, and everything seemed to be back as before.
As always. With a new exception: the peasants were heading the way of final collapse. In 'Christ' had appeared in the "rejected the secular non-existence," traced the shadows on the edge of the production processes, but now the historical situation was different and emigration, the inexorable urbanization, industrial change, were clearing, almost without that no one would notice, a history and a conception of the ancient world. Yet Levi, as well as cakes, those appearing in the Fifties firmly anchored in this world of heroes and anti-mafia epochal rupture (the cohort of workers of the late nineteenth century, the occupations of large estates, the cooperative movement). But, look in the way of the cross of suffering Levian, an attitude defined in the statutory contours of a political party of Leninist and Gramscian inspired or otherwise, would be a grave error in methodology. You could not understand, here, the interpretations with which intellectuals such as Sweet and Levi, they wanted to experience a new way to interact with development problems which had resulted in both realistic and idealistic.
Moreover, the search for new ways forward, not be defined in the context of political spectrum of the time, is also demonstrated when - well over a decade after the future has an ancient heart, Levi write to the drive, for example, on the 50th anniversary of the October Revolution [3]. How Sweet, dreamed of a 'new man', 'without intermediaries and intercessors'. Streets in front of him for him not viable: Stalinism, Khrushchev revisionism marked by the same dismissal of that Khrushchev, in 1964, the inadequacy of the so-called third way of socialism. The new man who thought she was a divorced man, but capable of a new culture and a new morality. The insularity, margins are an artistic excuse. La Sicilia è come la Sardegna, visitate la prima nel 1955, l’altra tre anni prima. Sono luoghi di ricerca di una identità, metafore di una visione del mondo.
Qui – scriveva a proposito dell’isola dei sardi- nella contemporaneità, dove secoli senza misura sono passati, e dieci anni, anche ricchi di mutamenti e di uomini nuovi e veri, non sono che un istante […] si sono mescolate le carte, le immagini doppie di viaggi diversi sulle stesse strade ripercorse. Qui, ogni andare è un ritornare. Nella presenza dell’arcaico ogni conoscenza è riconoscenza.[4]
Riconoscenza come riscoperta del ‘soggetto narrante’ posto di fronte alla sua relazione con le cose, in the balance "between commitment and memory, forward projection and withdrawal." [5]
2. Two intellectuals irregular
In the dialectic between reality and art, irredeemable suffering of the less marginalized and dream of a new world, Levi meets perfectly with the experience of Danilo Dolci, the crosses at several points dated, upsetting, as was also sociologist in Trieste, the traditional schemes that assign to the primacy of politics on society, on the contrary, when both interested - in the words of Gigliola De Donato-the "real body" of individuals, considered separately, the materiality of land resources identifiable in terms of human factors and potential economic development. It can be said in this direction, Sweets and Levi were two irregular political agitator and eventful than the first, the second most contemplative and intimate. The rural world has, in the latter, a central location, but this is not drawn into patterns of class-type doctrine.
[Levi], "writes De Donato-sees and longs in the vast popular movement that accompanies the phase of the occupation of the land and the struggle for agrarian reform, precisely because of its expansive and 'spontaneous', which strikingly seems to coincide with his idea of \u200b\u200b'poetic' the revolution, the decisive moment for the renewal of Italian society, knowing that this movement, necessary and indispensable, was one of the aspects, and I would say the weakest, as the facts of a more general strategy as opposed to a total block capital -rent. Do not miss a case analysis to examine the relationship between this plan and the Sicilian capital, migration and political centers of development, including land reform and industrialization [6].
Levi was not actually a staff writer in the Gramscian sense, but precisely because this was something more, and if he was willing to reduce the level of reportage literature or record, used tali forme per scopi di altra natura, esattamente come le sue opere pittoriche esulavano dalla contingenza dei suoi interessi per i soggetti che assumeva a simboli, a messaggi di un suo discorso interiore.
A ben guardare il percorso culturale di Levi (Torino, 29 novembre 1902- Roma, 4 gennaio 1975) è certamente ricco, complesso, legato com’è anche alla sua arte, alla sua pittura. I ritratti ne segnano il coerente sviluppo: da Filippo Turati, dipinto a Parigi negli anni del fascismo, a Carlo e Nello Rosselli, da Umberto Saba a Montale, da Pablo Neruda a Rocco Scotellaro e Danilo Dolci. Volti che sono luoghi reali e simbolo di storie, di tensioni politiche e morali, di battaglie per un’Italia democratica, antifascista. Very close, despite the objective political differences and various aspects of secularism, civil action of Giorgio La Pira (Pozzallo, 1904-1977), which was Nov. 5 to commemorate the 98th anniversary of the birth. La Pira, and Levi, two men, two protagonists of an Italy peers built on the side of the struggle for democracy in our country, in the 'short century', as he wanted to define Hobsbawm. The combination, to introduce some considerations about Sweet, is not arbitrary. La Pira was born in Sicily, democratic and Christian education, his political career goes from Sicily to the nation state, understood in the context of attention to the subordination the poor classes, Levi part by major conflicts of the contemporary age and landed in Sicily, looking himself.
From this point of view - he wrote Antonio Del Guercio-Levi is the situation in the early '30s, privileged, because although they belong to the generation of difficult years, he faced during those years - still young - with the baggage of the generation that had formed the focus of the revolutionary war in Europe. Those who would intervene a few years later, around 1935, would have had more difficulty - and almost rebuilding itself in terms of revolutionary passion facts already entered into legend - preparing the weapons of their struggle and their own knowledge. The solution of continuity in the development of modern culture in the rest of Italy has its own expression in the same exemplary story of Levi detention, confinement, probation, look what he does for alarm in his free time, departure for France, all conspire to make fragmentary knowledge of his work in the fascist period, although they are yet to be fully evaluate the consequences - clearly conspicuous-the apparitions of his works in Rome, Venice, Milan, between '31 and '37.
And this knowledge still suffers from distortions and misunderstandings due to a non-random laziness faced with the task of reconstructing and evaluating organically the real path of culture and art in Italy before 1945 and, in this framework, the contribution of Carlo Levi [7].
This centrality and that is the formative experience in the climate of fascism have in common, on a generational almost consistent, Levi and Tullio Vinay Desserts (La Spezia 1909 - Rome 1996), a leading Italian and international personality of Protestantism, which Riesi, the poorest country of the interior of Sicily, in 1961 he founded a lay community / religion, for growth of that population. This is not moved by the whims of intellectual philanthropy, but on the contrary, men who want to experience the possibility of a different way of being and acting, to establish relationships with the universe, from the weakest, the last. In Vinay Sweets and the matrix is \u200b\u200bChristian, in Levi is secular, almost desanctisiana, postrisorgimentale and yet very modern and only in some peculiar ways, Gramsci. Despite the cultural, political and human, including the 900 intellectuals, can not be underestimated given that in this century, full of tragedies and lessons, from the ashes of European fascism and Nazism, the roots of a concept innovative state and society that is just not lose, if not at the cost of a loss of meaning and perspective of those actions that have founded reasons for substantive democracy, the dream of a new world. World peace, respect for the environment, attention to nonviolence as a method of growth, the condemnation of all war, optimism in humans, are the common denominator, the connective tissue on which, in contrast to any doctrinairism will be challenged by the experiences of men so different geographical origin, but so wonderfully united in building a different world. For all the Sicily, ended the tragedy of fascism, the border, scene of the battle in which each concrete measure, from different angles the bet he made with himself. La Pira, cover, briefly, and for all, works as: The expectations of the poor, LEF, Florence 1978; The premise of the policy. Architecture for a democratic state, LEF, Florence 1978, the common house. A constitution for humans, Culture Editrice, Florence 1979, The path of Isaiah, Culture Editrice, Florence 1979.
For Sweets, Voices in the city of God, Mazara, Italian Publishing House, 1951; Be early (and good) because you die, Turin, de Silva, 1954; Bandits in Partinico, Bari, Laterza, 1955; Process Article 4, Torino, Einaudi, 1956; survey in Palermo, Torino, Einaudi, 1956; A policy for full employment, 1958, Waste, Torino, Einaudi, 1960, Conversations, Torino, Einaudi, 1962; Gamers only, Torino, Einaudi, 1962; Vinay for the realization of the Agape Community, so close to the Village of God of Sweets. For Levi
worth - its just-excavated in the wounds of Sicily, and Europe, to understand them, point out the boundaries, to treat them through the complaint, the social action.
Sweets is a generation younger than Levi and La Pira, and how it finds its first impulse to social action, by a deep religious sense of life. His militant anti-fascism has a link with the experience of struggle against fascism in 1942, when he was arrested. Except that there is in him, as well as the writer of Turin, the outcome opposite to those forces that historically have led, other Sicilian intellectuals go to the North, driven by the need for self-assertion. Levi, for example, was a "milestone" for the artists of the generation of Guttuso. The painter Bagheria had met for the first time in '36 in Venice, during a special permit from the confinement of Lucania, when closer - as the fascists were saying - 'a dangerous subversive', was grounds for suspicion and involves risks. As a good Sicilian reversed with respect to the mafia culture, Guttuso was coupled with him in the cafes of squares "and the" streets ", followed enchanted his speeches, made it an" idol " and a "symbol", on which, then, the war, the clandestine resistance and had to leave the sign of "confidence tinged with sadness."
But faced with the evils of the world, and especially to war, oppression and dictatorship, poverty that kills human energies, Sweets mature and defines, in an irreversible way, his choice, political and civil, for social action from the bottom, whose bottom is the option of conscientious objection. Perhaps Sicily was for him the most peripheral marginal area, the litmus test of its vocation. This is woven throughout his subsequent experience, meeting up with Levi in \u200b\u200b1955. Follow then the common search for the reasons of the world's ills on the top floor of the crisis of contemporary civilization and the causes of the spread of fascism and Nazism in Europe. Path anticipated by Levi in \u200b\u200bSplit night of the limes: a trip to Germany after World War II [8]
The internal lack of unity - writes Levi-is a condition that has made Germany the protagonist of the universal crisis. But it is rather the first of this lack of unity, a lack of distinction, the ability to distinguish? There is no unity, if not entirely different things. [...]. This part of Germany which remains in the prenatal stage of humanity, is not distinct from things, is not free, can not be loved and loving, but all-consuming and (often enough for his lust) devoured.
Germany is hidden, it is a reality that escapes and hides, [...] lies in itself.
and perfectly finished by rolling in do not you smell smoke? [9]
The difference in Sicily is different cause traumatic agent: Nazism in Germany, Sicily, the Mafia.
And here arises a question first. If the meeting with the writer Turin Sweets is like a descent into hell, but at the same time a return to the reasons for hope and optimism, What is combining two quite different intellectual-in-fund, so as to make then tied for life? We do not know if it was Levi under the spell of Sweets or vice versa. Certainly, the trip to Sicily '55, Levi goes in search of Desserts Village of God and the following year he devotes to the portrait 'The words are stones,' which sees him among the fishermen, women and children Carpet . A tribute importantly, a recognition of the sociologist Trieste, launching a partnership that will last until the death of the writer in Turin. Levi, as Vittorini, is leading to testify in his defense, after reporting to strike down. The courts will say:
I learned from newspapers that Danilo Dolci was accused of pointing to an agent of the police in a phrase that would sound insulting about "Who prevents us from working is a murderess."
Now, I believe, even without being this episode, can be excluded absolutely, and to prove it with documents, that the cake has given a similar sentence to the Commissioner so outrageous, and this not only for insurance and claims that I did before. A phrase that sounds similar but has a completely different meaning, begins the first page of his book Bandits in Partinico, and is, I would say, almost the main theme of all his thought, the basic idea around which to organize his world view and social problems and human rights. He says this phrase, which I quote here from memory: "We live in a world of death row inmates from us." Yes
long as there are men condemned to be such, to live in a condition that predates the very existence, until there is exclusion and alienation, of which we are all responsible, we are all murderers. All, without exception. I am a murderess, and you too, Mr. President, is a murderess, and Danilo Dolci is also a murderess. This is the meaning of the phrase that comes back and dominates every page of that book. As you see, is the opposite of quanto si pretende che egli abbia detto al commissario. Basta aprire il libro alla prima pagina, e non occorre che saper leggere per capire il testo e il senso della frase pronunciata sulla trazzera, che, anziché ingiuriosa, è certo delle più alte e nobili che possa pronunciare un uomo.[10]
- Li vedremo così assieme in varie occasioni: a Roccamena, durante le battaglie per la costruzione della diga Garcia, in quella landa desolata dell’interno della Sicilia già afflitta dalla mafia; numerose altre volte, in altre battaglie per il riscatto dei ceti popolari e dei più deboli. Entrambi costruttori, su piani diversi, dei caratteri democratici della cultura italiana del ‘900, sono accomunati da un convinced that anti-fascism was based on liberal thought in Levi Piero Gobetti, in the experience of illegal immigration in France in the thirties, and Sweets in the rejection of forms of domination and violence and related strategies for building peace. Were those that derived from the thought of Gandhi and Aldo Capitini, and, before that, from Nazi persecution and the dream of social emancipation of the community of Don Zeno Saltini to Nomadelfia. There is an affinity in this kind of early in anticipation of breaking the limits imposed by the schematic of the traditional parties, impatience for the narrowness of the political techniques and at the same time a strong appreciation of man and the movement around the central idea of \u200b\u200binalienable human rights. And to the disappointment of the fall in unit values \u200b\u200bof anti binds the clock, a book that testifies to the years of turning the crisis of the government of Ferruccio Parri determined on Italian political life after the liberation. With the fall of the government Parri, lasted just six months (from June 21 to November 24, 1945), entered a crisis even the political coalition that had sustained (DC-PCI-PSIUP-Pli-Pd'A-Dl) while initiated the long series of De Gasperi governments that would bring about the rupture of fascism, the affirmation of centrism, and ultimately to political subjection of Italy the U.S.. A paved path from the constraints of the Cold War, from the grass roots in the Middle scelbiana repression that engulfed the communities of Don Zeno.
In contrast to what had happened to Guttuso, it is certain that it was Levi to find Sweet and not vice versa. Sweet because he is the meeting point of his pilgrimage in the south with the expectation of the social model of organization needed to change, and, indeed, the continued practice of social action could be determined. Levi meets Sweets and think Scotellaro, the farmers of Tricarico, the microesperienza, all lonely and patient of the author of 'Uva bitch. But do not stop, of course, to a vision analogica; sa che ben altro è il compito che Dolci si è assunto. Tra i due correva un’affinità istintiva, artistica profonda. Passava in Levi dalla pittura e dal suo essere un narratore schierato, più per scelta libertaria che politica, in Dolci dalla poesia[11]. Era il livello sovrastrutturale che li faceva sentire vicini, legati da amicizia non comune. A questo proposito si può raccontare un episodio significativo. Dolci era andato a trovare il suo amico nel suo studio torinese; lo aveva trovato quasi sdraiato in una grande poltrona, convalescente dopo una operazione alla retina, che non gli consentiva di vedere ancora bene le figure. Rimase meravigliato che parlasse del suo malanno come se si trattasse di un’altra persona. Non painted for days, and yet in that condition, and proposed to get a portrait done. While painting, "writes Sweet-I wanted to portray him and I stared in my mind these verses:
does not like who does not love Charles River:
transpired gives pleased
Scrolls reflected and assimilating different to
every moment vague clouds
trees in bloom on the banks of the story of
new seasons (as the nodes of the water will dissolve
gulls are left to bring
the current downstream, then go back with
motion equal to the long gliding wings
descend, lievi allargano
nell’aria a freno le penne, e si posano),
i volti di chi incontra, il lento andare
delle stelle più acute della notte.
Avevano finito entrambi, ma quando l’amico torinese gli chiese un parere sul suo lavoro, Dolci notò con stupore che nel suo volto c’era nitido il volto di suo padre. Levi non l’aveva mai conosciuto.[12] Vi era dunque in loro una sintonia che andava al di là delle circostanze, quale poté essere, ad esempio, quella che, il 7 aprile 1961, vide Denis Mack Smith disquisire di Storia della Sicilia con gli abitanti di Partinico, a Palazzo Scalia. Meno marginale fu quella di George Friedmann, dal quale il Centro Studies and Initiatives for Full Employment had a considerable contribution on the subject of regional planning models. Those, I mean, who led the U.S. in reaction against the 'industrial and commercial hypertrophy, and in the Soviet Union, the processes of centralization. Friedmann, as Ilys Booker, were in fact close to Sweets for the democratic conception of planning, they anchored the popular participation and protection of land resources. The theme was characteristic of the reflection of the Study Centre, throughout the spring of '61 [13], and is of crucial importance today in the face of development proposals made by the consumer Berlusconi's right for our country. A territory to which Levi was bound, as well as his friendship with Daniel for a political reason in higher education. It is therefore worth to recall his contribution to the debate on planning and the discussion questions he fielded in the conversation at the Study Center of May 30, 1961:
The problem of relations with political parties and the value of any actions takes place is the first problem to be asked. It certainly has set from the first moment of action in Danilo, and is set to all those who in any way they wanted to deal with problems like these out of traditional patterns of political parties. That the action you do is political action is certainly fuori dubbio. E che questa azione abbia un valore rivoluzionario, senza avere paura del termine, è certamente fuori dubbio e anche auspicabile evidentemente, altrimenti non corrisponderebbe alla propria impostazione.
In che cosa si differenzia l’azione di un gruppo come il vostro dall’azione dei partiti politici? Che rapporti, che posizione può porsi di fronte ai problemi nazionali, di fronte alle forze che lottano? Sono tutti problemi essenziali, difficili a risolvere perché richiedono di volta in volta giudizio, equilibrio; perché da un lato c’è il pericolo di snaturare un tipo di azione legandolo ad azioni che partono da altri etodi e da altri punti di partenza, e dall’altro c’è il pericolo opposto di renderlo sterile, di renderlo astratto, rifiutando un rapporto con quelle che sono forze reali, con tutti i loro limiti, con tutti i loro difetti: a che tuttavia sono forze reali che in certi piani e in certi omenti hanno svolto – e questo è il loro elemento positivo- un’azione analoga. Perché è certo che il valore del movimento socialista, del movimento contadino, del movimento operaio organizzato, il valore positivo, il suo valore di libertà, è costituito proprio in questa presa di coscienza, in questo formarsi dal basso di una classe dirigente, di una classe dirigente potenziale, o anche singolarmente in un ambito più piccolo, o negli uomini che si sentono capaci di questo. Quando i partiti Politicians have done this (at times they have done in a very large, very obvious, others less), when the play, their action is the liberal nature (although it is communist or socialist liberal in the broad sense of the word) of the action that takes place here. And it was also, truly, the great phenomenon of Italy Modena, this awareness through parties, through ideology, and through the knowledge of labor problems, political problems. [14] Levi
attaches to the specific function Research Center as caught in the investigation and steps in social change as irreplaceable. The methodology seemed appropriate in the pre-political stage. That small group of people active in the poor houses of the village of God was, in fact, for Levi, the correct answer to the unresolved questions of Christ Stopped at Eboli, and before that, the fear of freedom, made in '41, but published for the first time in January of '46 [15].
Especially in the latter work are at least two major issues at the base of the thought of Sweets: Nazism and fascism as the supreme evil on the one hand, " the appearance of the new atomic size "in the resolution of international conflicts on the other. These are issues that will develop later in Sweets, in parallel, perhaps, to changes the religious sense of life, largely anchored in the early '50s to Catholicism Orthodox community Nomadelfia. In this development, and the meeting between the two personalities, however, believe that the sociologist / poet ripe to address the outcomes Levian:
What is the process of each religion? - Asks Levi-Mutare in the sacred sacrificial, to take away the character of inexpressibility, turning it into deeds and words to the myths, rituals, formless turgor, a bird sacramental desire, marriage, suicide sacred, consecrated murder . Religion is a confinement. Confinement of the god in the binding of the formulas of evocation, prayers, why does not escape, according to its elusive nature. The sacred, which is the same look of terror, becomes law, to save himself from himself. [...]
action, on the contrary, the result of complete differentiation
[...]
all'inesprimibile Religion is the substitution of different symbols, images of real and concrete in order to relegate the sacred out of consciousness , handing it over, and releasing objects [...]. Religion is therefore considered as a means of individualization process, but half that tends to free the spirit from the terrifying sense of transcendence, to replace con simboli visibili, idoli.
[…]
La divinizzazione dello Stato (e la servitù che ne risulta) durerà finché non sarà finita l’infanzia sociale, finché ogni uomo, guardando in se stesso, non ritroverà, nella propria complessità, tutto lo Stato, e, nella propria libertà, la sua necessità […]. Soltanto il processo di interiore maturità farà dell’animale totemico, del padre intangibile, e della sacra maestà, degli amabili ricordi decorativi. [16]
Il lavoro dei campi, che è tutto umano, è straniero a una terra divina per la sua natura selvaggia, for its sheer power, divided into parts for range of crops, but the limits of violence just a heraldic animal (p.61).
In the chapter "Massa"
bakers call the dough mass, waiting to be divided into equal parts and made into bread in the oven, the casters, the molten metal, waiting to be cast in his mold, physicists, what a body is not in shape or size or quality, indeterminate material. The mass, which for each individual is a non-ego, non-existent and necessary, the physical body for each non-quality, source of all negative qualities, is, in campo dei rapporti umani, un non-Stato, una informità, da cui sorge per contraddizione ogni organismo statale. E’ l’indeterminata materia umana, che è una, e perciò incapace di relazioni, ma che serba in sé, nella sua inesistenza, tutte le sue possibili future relazioni. La massa è il nulla, è il sonno, è l’anarchica unità; è l’immagine negativa dello Stato. Dalla sua infinita indifferenza sorge l’uomo e sorgono gli stati; ma ogni nascita, ogni nazione è una frattura della massa, una riduzione dell’ombra, che ne costituisce l’origine e il termine. […] E’ massa tutto ciò che nel popolo non ha fora, e che tende oscuramente a separarsi, to break down, and be born as a person and as a state. Massa is therefore not the people, and even its lower part, the populace, nor is a particular social class - but the crowd is indeterminate, which tries, with the anguish of the dumb to speak and to exist (pp.105 -106). [...] Where establishing human relationships, the mass is over, and man is born, and the State. But where the earth remains vague with his weight and his mortal fear, a protector and savior religion replaces the impossible was his divine symbol - and a lot of the same mass, non-existent and a distressing cha idol and hides it represents. The deity of the mass and the State match, the two idols have look the same: the total. The terror of absolute liability and indistinct, and the terror of freedom, generate, on opposite sides of the same religion: the state of mass. (P.110)
The organization destroys every living organism, superimposing their foreign gods. Where is body, there can not be arranged. (P.109)
meeting with Levi, Sweet royalties derived some of his work as a sociologist and intellectual aligned and possibly reconsider the terms of a Catholic rites too reassured by his very being and his church formalized. It 's a crucial step dall’apparire all’essere, dall’istituzionale al sociale. In tale percorso incontriamo la centralità dell’azione per l’uomo, senza orpelli o appartenenze; la ‘dissacrazione’ dello Stato; il valore della persona come principio del cambiamento; la critica spietata del concetto di ‘massa’. Per quest’ultimo aspetto Dolci era solito usare questo termine nel senso deteriore, legato all’informe, o – come diceva lui- alla ‘pasta’, al suo essere qualcosa di non definito, di ‘vischioso’. Qui si registrava l’impatto con la visione tradizionale dello schema leninista del processo rivoluzionario, e non proprio nel senso del rifiuto del leninismo, or some abstract-Enlightenment vision of reality, but in the proper sense of the reversal of an approach derived from historical materialism and the theory of class struggle. Ideology dolciana Indeed, no conquest of the state by the working classes, but aims to change the state from the man, without even asking the question for another state. That concept seems alien, sometimes hostile, a structural element of contrast to the process of change towards a new world. Yet that vision is not denied, but inverted, as it implicitly accepts the role of leadership, the existence of a 'center' guide that holds the voltage a non-violent revolutionary process. This effort had as models the great leaders of the peasant struggles of the postwar period: from Savior at Portella della Ginestra Carnival. They had designed the forward direction and that direction, once again, also stemmed from the literary and political contribution of Levi.
3. To witness: the stones cry
Sicily on which it begins to act Sweet Sicily marked by way of the cross of Levi. Just look at the dates. The tenth edition of Words are stones. Three days in Sicily, came to the types Einaudi in 1955. The book collects articles from different periods. Those of the first and second parts date back to 1951-1952, a time when Sweets or was not in Sicily or you had just arrived (February '52) and of the third party date back to the summer of 1955.
The book tells of the miners' strikes of Lercara Friddi, home of Lucky Luciano, the Mafia control of the systems of production and exploitation (of which he was a direct witness and victim of his painter friend of Cesena, "he moved through the streets, and mafiosi who were leaning against the walls like lizards, with their hands on the belt of his trousers, I stared down at them with those steady eyes of a snake and the spitting on the shoes "), Land Reform and the" real process of the earth " , of subservience and submission ("The Old Man is not disturbed or moved for that. He showed him the bread and said, - the bread is hard, but it is sweet"), the clash between peasants and officials ("Officials should work for them and with them, but hid himself in an ancient hereditary hatred, and who were inclined to use the Reformation, that they came from lower middle classes of countries, to restore the crumbling century-old luxury: ever-present, eyes open and ears, pressed pants, thin mustache on the lip, ready to return to masters in their own way, the abandoned land and divided "). The memory of Scotellaro, writer and poet of liberty peasant woman who had been his companion in the journey through the country is a Calabrian also interesting to recall the influences that the author of the sociological survey methodology grape tart, never better punctuated, exerted on the same Sweets years of his investigations in Palermo and then in several municipalities in western Sicily.
Sicily is seen in its feudal and sedentary in his aspiration to the illusory myth of opulence and wealth as evidenced by isnellesi awaiting the arrival of their fellow mayor of New York ("a desire to escape the hands of a magical hope , an infant rite, which was the crazy idea of \u200b\u200bthe Empire Mussolini), or in his own culture and disappointing, as the monsters of the Villa Palagonia Bagheria and intellectuals in its interpretation of colors and spirit of civilization, as Renato Guttuso, or related to workers' rights, including the poet Mario Farinella, author of the letter from Lercara Friddi: The sulfur mine accusation. E 'of laborers from Bronte in Sicily, the ancient Duchy of Bourbon which Ferdinand had given to Horatio Nelson in 1799, "as a reward for having saved the kingdom of Naples and killed the Liberals, once the scene of the bloody repression of Nino Bixio. Of those who addressed the farmers had done in the name of Garibaldi and freedom from the feud, now a tangible sign of an agrarian reform prevented, distorted and upside down. But it is especially Sicily and the mysteries of violence, of a past and a present of death and fatigue almost irredeemable. Bolognetta's reminiscent of the boss of the place: Serafino Di Peri
"That name I could not again. I remembered that I had read in the chronicles of the process of Viterbo, in the process of the band Julian, when he came to witness a white-haired old man detained for criminal association with one hundred and nine other people, Serafino Di Peri, his face, to say the reporter, 'formidable, leading to thrillers', which was until 1948, the mayor of Bolognetta "
Lercara Freddi è anche la disumanità del proprietario delle zolfare di quel bacino i cui manutengoli sono contrapposti ai minatori in lotta come in una sorta di film western, senza legge e senza Stato.
“Alla busta-paga del morto – un ragazzo di diciassette anni schiacciato da un masso caduto dalla volta di una galleria- venne tolta una parte del salario, perché, per morire, non aveva finito la sua giornata; e ai cinquecento minatori venne tolta un’ora di paga, quella in cui avevano sospeso il lavoro per liberarlo dal masso e portarlo, dal fondo della zolfara, alla luce”.
E così sono viste le altre città: Monreale, una delle capitali della mafia; Montelepre, the reign of bandit Salvatore Giuliano, a place of "relations of alliance and break with the Mafia, the contacts of one and the other with the police and the state institutions and political parties, the actions of the government and authorities , the popular reaction. " The same
Malavoglia Giovanni Verga appear in Levi as a "book night"
Everything is there in the evening, the shadows of the alleys, in the black lava, the storm in the night, the sea was not there most other color that black, black as lava, or the color of lead.
Levian The vision of Sicily in the years when each reform process was frustrated and sacrificed to the reconstruction of the agrarian bloc and apparatus of power, borders on pessimism Sciascia neoilluministica and is placed in an angle against the dark forces of a barbaric Middle Ages ("... we are in '51, and the face of Mr. N. , against whom they fight, not a hundred years ago, but a thousand is not the face of an English industrial in 1848, but maybe that's a master of the servants of the eighth or ninth century, before the year one thousand, and perhaps even that , and they, too, even those that now shine with a renewed life, until yesterday were the slaves of long ago "). Reading this Sicily, as if to reflect the morphological appearance of the island, and - might say-triangular is based on three levels that do not adugiano in rhetorical landscape descriptions: the feud, the Mafia and the sense of death on the one hand, the experiences in the ransom note and the "resurrection" from another. In between is the function of dissolving and marshy middle class employment, offices and professions, unable to be independent and its positive role in social transformation. But there is also the optimism of hope, the prospect of trade union and political, the plot-old as the history of the labor movement in Sicily, between the religion of the people and the will of social redemption, the anticipation of 'use consumer of some important urban and cultural resources of the island, as in the case of Taormina and the "international world that there is no doubt summons and that becomes more common in the austere and archaic nature." Catacombs of the Capuchins and the feast of Santa Rosalia, have a common thread in common is a certain conception that the Sicilians have "death itself that preserves the full picture of life," he does not want to hide herself, but which is exorcised by the exuberance of color and tradition, the loudness of the market.
The result is a document of the arduous struggle emerging in the light, construction of the democratic process in Sicily and Italy. But even a portrait, filtered through the particular sensitivity of the human and civil hardening of the author of two of the great witnesses of the twentieth century Sicilian Danilo Dolci and Salvatore Carnevale.
ran now, back to the shore of the sea and the strange company of his contemporaries, through Castellammare del Golfo, doth like a fan to turn gray, and the scattered houses of Alcamo Marina, and the sand dunes of Balestrate towards Rug and the Village of God, the goal of our trip today. We came to see Danilo Dolci, an architect from Trieste, who after two years of experience in Namadelfia fixed here his life and his work among the poor of this village of fishermen and farmers. The country, when we entered, perhaps because of the hot hours, it seemed deserted. He finally asked a woman who appeared to be a threshold, and we set off, according to his instructions, after the railroad, a steep stony road, to a kind of large brick warehouse of new construction, which we thought was the his house. Even here there was no one to look out a window and saw that the inside was a large room with blank walls all decorated with great line drawings in pencil or charcoal on the white wall, representing a minutia and child an elegant precision and accuracy, herbs and flowers in the fields. A bricklayer who passed a different construction does not start at yet completed, next door, told us that this was the 'University, where he held conferences and lectures, that the house he was working on was the headquarters of the Consortium for irrigation, and Sweets lived below.
up there, at that afternoon, opened before us a wide beautiful landscape. The land where posavamo feet were burned by the sun, but you were born, the evident result of loving care, tomatoes and vegetables. Behind us the mountains we had passed the fatal morning, and Montelepre softened by distance, beyond the plain of Partinico, and in front of a serene and pristine sea and the coast that makes little to Palermo, full of blue unexplored caves. It seemed a happy country, fed by a friendly sun. We entered the house of Danilo who welcomed us friendly and open: tall, robust, complex with a large Nordic head, eyes bright behind his glasses, a cheerful internal energy, always there seprate addressed, even the smallest gestures, the action . E ', its a modest home, naked, with a piano, a table covered with papers and projects, and the white wall, decorated, like the University, a huge drawing of herbs and leaves, also operates This, like others of his boys. Coincide immediately we heard about the jobs that were at the heart of the project to irrigate the whole area, which will profoundly change the situation and fight poverty. He explained all his other initiatives, the kindergarten, school, assistance, combating illegal fishing, and other surveys and studies, conferences, concerts, in short, activities that we knew from his writings, but who is taking our eyes to its right size. It was not his, the pure tone of the missionary or philanthropist, but to a man who has confidence, that trust in others (a general confidence in humans), and raises the confidence around him, and this 'only weapon he feels he can give birth to life where it seems impossible, little by little, under spontaneous confidence that he threw himself, almost by chance or without choice, in uno qualunque dei mille e mille paesi della miseria, e vi si è voluto radicare, per non essere il filantropo che viene di fuori e che, per quanto faccia, resta di fuori, facendo in tutto la vita degli altri, tagliando i ponti dietro di sé. Danilo ci presentò sua moglie, una vedova di Tappeto con cinque figli, e altri bambini venivano e giravano per la stanza: e in loro e nella moglie, e nella giovane maestra d’asilo, e nei muratori, in tutti, c’era la stessa aria allegra e attiva, come se a quella loro condizione nulla potesse parere estraneo. Sapevamo delle lotte sostenute, della ottusa ostilità e diffidenza delle autorità, così simile a quella della polizia e della burocrazia. Realistiche e savie, degli Zar, nei riguardi degli utopici e idealisti populisti russi. Dolci non ce ne parlò, ma ci descrisse invece le condizioni terribili di Tappeto e di Partinico che egli conosce casa per casa, famiglia per famiglia, le malattie, l’analfabetismo, la delinquenza, la prostituzione, gli effetti mortali di una antichissima miseria, origine sola, secondo lui, del banditismo, e degli altri mali, conservati volutamente da un’azione di governo che non vuole risolverli e che butta miliardi per la repressione poliziesca del banditismo, dove basterebbero milioni per abolirne le cause. Ci mostrò le sue statistiche sulle famiglie dei banditi, dove la fame, l’analfabetismo e la disoccupazione sono caratteristiche costanti, in paesi dove la maggior part of the population are, as here is used to call them, "industrial", which is that men are industrious, without land or jobs, nor the ability to have land or trade for a living and not die. These things are known by those who want to know, to Danilo wanted to show us the true, real things have a much clearer language that the words and statistics. We went down with him to the Valley, miserable on the streets, smelly, entered the houses without floors, full of flies and putrid water, we saw, once again, as in many other villages and towns of the South, the gray face of the misery, the men without work, "disfiziati" without the will and desires, single mothers milk, undernourished children and reduced to skeletons. As a Pellico, a sort of steep gully falling between slums, in the face of the house where he had been hidden in recent years, a famous bandit, I saw the room, like, like the others, in a cave without light, where one lives of young people drawn here by the example of Sweets, a musician in Geneva, which makes the fisherman with the fishermen, this sea risotto sterile and without fish piracy of poachers, benignly tolerated by the authorities. A little further on, a man still young, his face pale, cold to tuberculosis, was looking for, wrapped in a shawl, to bask in the sun. In the total removal, however, his eyes stared with Danilo light of hope, and some vague hope in themselves seemed to me to read the reflection.
The same hint of hope rising in lock-shadow found on the faces of the poor in Partinico, where Daniel wanted to accompany us. It was still the usual, tragically dull spectacle of misery, perhaps more sad because this was a city of poverty and therefore with a greater sense of loneliness and abandonment; individually different in the various districts within walking distance of each other. There is an area called Madonna, behind the old town hall, with its big empty square, which is the area of \u200b\u200bbandits, where most men are in prison, and distrust and pride and the fierce protests shall be read into the air, closed in the faces of women, the doors closed and streets empty. It 's a quarter Vaccai, men full of energy, driven by their own virtue and then to respond with violence to the offense of things, to withstand the most elementary way, to go to live with Julie. The Holy Thorn is bleak, there are few streets away, a few steps from the church and the cafe where we had stopped in the morning. Clouds of children, skinny and beautiful, Danilo welcomed the passage by name: - Danine, Danine, - happy to say that name, as if uttering a magic formula. We walked with him in every home and stumbled into problems everywhere most basic terms of reference of the slave limits of hunger and disease, and, once again, how many years ago, I was forced, unwittingly, to bring to mind old, almost forgotten, knowledge of medicine. A Spine Sante's response to the attack of the world is not the bandits, but weaker and heartbreaking, disease and madness. The roads are here, too, dusty and dirty, but there are no residues in the dirt for food, or orange peel, no leaves or stalks of cabbage, or boxes, or bones with the dogs sniff thin air of disappointment. In seventeen live a few houses declared mentally ill, and who knows how many other less obvious and blatant. A young man was sitting on his property chair, the old mother shows him and tried in vain to encourage them to speak; quell'apatico schizophrenic silence lasted for years. In front of a door, his arms dangling, he was a young man with his face dry and dull eyes, quiet now, but we were told the neighbors, when it is attacked by hunger is invaded by the fury. We went to another house where we saw a man locked in a cage. The small living room where the whole family was divided by the iron bars like those of wild animals in the cage and walked back and forth from a young face brutal, terrible eyes by blacks. In the house near the head of the family was in bed without moving for months, closed to the world, full of his anguish black, negative. He let us approach the bed and covered her like a dead man's face with the sheet [17].
The beginning of the tale of Salvatore Carnevale has features in common with the tales of Sicilian Sweets, which was inspired by Levi for its civil and connotations for certain forms of expression that 'loaded on the same characters encountered - the style sociological investigation - the common form of the people.
As a child I ate the whole urchins, with the skin and bones and shells, so great was his hunger, because our mouth is a mill, and even prickly pears I eat with the skin and is not I hurt, so great was the hunger, because our stomach is a cauldron under the throat and there is a flame that burns everything - I told him of the rough opening for me scoparia sea-urchin who had been fishing on rocks of the coast between Capo Zafferano and Bagheria, under the ruins of the ancient city of solute, which is perhaps the most beautiful place where a human body can lie in the sun.
Salvatore Carnevale was founded in '51, the Chamber of Labour and the Socialist section of Sciara, a town dominated by the Mafia and the estate, from campieri Notarbartolo and administrators of the princess. It 'a central figure in the history of redemption of Sicily in the 50s, years of counter and lead to exit from the logic of feudal battles and bloody repression. And 'a must at the same time path of redemption of this calendar, important historical node. The Sicily of monoculture cereal appeared frequently in inland areas, such as a mixed system (such as olive / wheat) under which the landowners were led to the fragmentation of wage earners, taking it on the basis of seasonal crops and perpetuate the traditional characters of the oral contracts of employment. The agrarian reform had intervened to break the rigidity of this system and to lay bare the innermost of the vocations classes that are faced in order to adapt ai loro bisogni: gli agrari da un lato, i braccianti dall’altro. I primi erano sostenuti dalla mafia e dal governo regionale, gli altri solo dall’organizzazione sindacale e dall’azione delle loro lotte. Quando Levi visita Sciara, qualche mese dopo l’uccisione del sindacalista (16 maggio 1955), ha una immediata percezione dello scontro in atto, come se questo fosse determinato dalla stessa Storia del paese, dallo stesso paesaggio che lo sovrasta e lo domina:
L’oliveto era finito, il terreno era aperto, il grano mietuto fino a perdita d’occhio, fino a un lontano dosso dietro a cui d’un tratto apparve il paese. Veramente il paese non si vedeva, ma erano sorti, come spuntati from the land, the castle high atop a rock, and, under him, lower down, the church. Between the castle and the church was invisible, the country .. It seemed an image of Sicily feudal heraldry, too simplistic, too symbolic to be true, those with only two blacks vertical profiles, silhouetted against the sky, as signs of power, more arrogant and high on the first, second subject and sharp, and in the middle, almost non-existent in hovels confused with the land, the peasants. (P.164)
A few pages later, the contrast is even more violent and fascinating at the same time:
We were let down on our steps back on the road in a few minutes we came to Sciara. A road going up and down the street from one end, stopped in the middle of a square with the eagle of the war memorial, and an absurd goticizzante Dutch-style church in place of the old church. From this road lead up to the castle and down the valley towards the side streets, wide, steep, rocky, as the river beds. They are skiing, the strips are in the rivers of stone that wears down the valley. Going up, among the goats and donkeys and cows, and the low huts of stone, you see the castle where all converge. E ', seen up close, a modest small castle, almost a mansion abandoned and dilapidated, but the high rock overlooking on which it is built and thorny hedges of prickly pears around him give him an air of military and falcon, as a segregated and impregnable fortress, a place of bloody separation, and contempt.
to stand, what peace! The countryside sloping down to the mist-shrouded Mount San Calogero, a solemn silence spreads over the fields, a pastoral charm intact alloy trees, plants, rocks, straw gold, the blue distance, to the empty sky. Facing up there, all the surrounding country is like an open book, and nothing is hidden from the eye. Stillness of the countryside, the least motion of a bird, an animal, a Christian is nitidissimmo. All roads in Sciara, every house, every door of every house, all the steps outside the doors, all the people sitting on the steps, you can see one by one, like a big picture without shadows. Who here is not in need of interpreters or spies, but, with one glance, the. Do you know who comes and who goes, who went to work and who is back, who has lit the lamp and who has eaten, who milked the cow, who closed the door. And those who are below, those thresholds in those houses, he feels upon himself the eyes of this bird of prey perched. (Pp. 167-168)
passion becomes civil investigative effort, I live alarm, disbelief in the face delle tracce, ancora visibili, che i criminali avevano lasciato sul terreno, prima di commettere un “assassinio, per così dire, firmato, con la simbologia delle uccisioni di mafia: i colpi al viso, per sfigurare il cadavere, in segno di spregio; e il giorno seguente il furto di quaranta galline, per il banchetto tradizionale:
Devono essersi fermati qui ad aspettarlo per lungo tempo, si vede ancora il terreno pesticciato sopra il sentiero. E avevano fatto passare quell’ora di attesa, prima di sparare, mangiando delle fave, ci sono ancora per terra le bucce rinsecchite. Mi pare che parlino maligne come antichi ruderi di un incendio, o vecchi documenti ingialliti. Le cose così cambiano natura, become evidence, full of sense of reality, good or bad, no longer objects, but witnesses and participants. I bend down to pick one of those skins. They descend from the fields, like birds who see from afar and throw sudden, or mobile desert dwellers, farmers who have seen him near the memorial. Stop than a few feet away, greet us, without asking who we are: - Good morning, comrades. (Pp.165-166)
Carnival is like the stone of the Gospel passage from Luke, the theme for reflection at 19.40 instead of the 8th week Alphonsian dedicated to Ernesto Balducci (Palermo, 21 to 29 September 2002).
briefly recall the scene. Jesus enters Jerusalem to celebrate, including the chants of the faithful. The Pharisees invited him to silence the crowd, but Jesus answered them, If they be quiet the stones will cry. "" He knew Nino-says that the bogus-supreme authorities in Jerusalem had decided to kill him. That's days were numbered. What isolation around him was compelling. What remained for him one way out: kneel, think again surrender. That is: to destroy himself with his hands and the Gospel, then, hope and humanity of the poor " . The theme of the stone that cries, the bloody stone and discarded, the favorite stone for the construction of the Church - as noted in the meeting Massimo Cacciari, is full of historical sense for its similarities and constant interference with the affairs of the lower classes in Sicily, and especially those concerning the fight against the Mafia. The combination with biblical Carnival is made by the mother of the trade unionist, Francesca Seria long story / interview that makes Carlo Levi. It is also the supreme sacrifice of biblical times: Friday, May 13 the local mafioso Antonio Mangiafridda warns: 'Your Durerai little with this intransigent attitude'. And 'present representative of the State, Marshal of the Terms.
- Nomadelfia, Don Zeno Saltini. Daniel liked to recall that experience and, above all, the fact that Don Zeno always repeated the same steps del Vangelo, e quelli metteva in atto. La stessa cosa può dirsi per il buon cristiano che volesse attuare gli insegnamenti del Nuovo Testamento. Quei passi sono come chiavi di accesso al cristianesimo. Alcuni dovettero colpire in modo particolare Dolci e Levi, in modi diversi e attraverso canali che se a Dolci derivavano da quell’esperienza, giungevano a Levi mediante il suo incontro con i drammi della Sicilia, il cristianesimo popolare sempre presente nelle azioni sociali dei suoi primi dirigenti sindacali e politici, la religione diffusa che univa lotta e fede, martirio e redenzione. E’ nodale l’incontro di Levi con Francesca Serio, la madre di Salvatore Carnevale, nella sua umile abitazione di Sciara:
…Parla death and life of the child as if stopped for just a speech resumption our entrance. Speaks, he says, reasoning, arguing, accusing, fast and precise, alternating with the dialect and Italian, the narrative logic, and her interpretation, and it is all and only in that continuous speech without end, the whole: his life peasant woman of his past and then abandoned widow, his years of work, and his son's death, and loneliness, and the house, and Sciara, and Sicily, and throughout life, locked in violent and that course ordered words. Nothing else exists for her and for her, if not this process that it opens and plays by herself, sitting in his chair beside the bed: the process of the feud, the country of slavery, the process of the mafia and the state. It identifies itself completely with its process and its quality: sharp, alert, wary, smart, clever, imperious, unforgiving. So this woman has done in one day: the tears are not tears, but more words, and words are stones. Talk to the hardness and precision of minutes, with a deep absolute security, as one who has suddenly reached a point where we can stand firm on one certainty: the certainty that dries the tears and makes merciless, is the Justice. Real justice, justice as the reality of his actions as a decision once and for all and not going back. Not the justice courts, Justice Journal. Of this, Francesca warning, and despise: it is part of the injustice that is in things. (The words are stones, pp. 169-170)
is the meaning that you can take the word 'stone' which Levi used to define the long tale of Frank Serio: Minutes, a becoming, an irreconcilable tension to justice. It 's the word production as opposed to the word sterile rhetoric, died [18]. In other circumstances Sweets, calling his friend in Turin, warns
have to really look ingenuity to think that the best way di chiarirsi, di aprirsi reciprocamente, sia sempre solo il parlare, il discutere. Le nostre parole possono essere giovanile conquista di vita attraverso l’espressione, possono avere la chiarezza o delle lenti d’ingrandimento, o delle limpide prospettive; essere ponti, vasi comunicanti, o arterie; essere pane e trasfusioni di sangue; costruttive come pietre, dice Levi: quando sono riflesso e strumento di vita; ma (si potrebbe aggiungere in modo tanto barocco quanto esplicito) possono essere divertito irresponsabile gioco di destrezza, autocompiacimento, malizioso tentacolo perché le fessure diventino crepe e brecce, nuvole fumogene nascenti da piccoli risentimenti, orecchini d’oro, capziose schermaglie, invadenza, pettegolo pus, breath stinks, weapons injuring bleed, instrument of prestige and manic stunning like radio in some poor houses, and much more of this kind up to the wear dangerous: that is cumbersome - and although foamy heavy ballast [19].
But the word, such as freedom, have a price to pay. Levi knows if the stay required, the infamous prison known Sweets dell'Ucciardone and a series of processes. In '56 ends up in jail for the strike down and after twenty days in jail, freedom does not get why the judges believe his conduct "manifest evidence of a strong capacity to commit a crime." The most sensational trial, trascinatosi for seven years, is brought by members Calogero Volpe and Bernardo Mattarella ritenutisi defamed by a dossier presented by Sweet and Franco Alasia the anti-Mafia parliamentary commission. The two defendants convicted forono and, at one point, refused to defend himself in protest against the rejection of some instances defensive. Being 'stones' shouting, witnesses at a price that you pay on your skin.
4. The conference in Palma Montechiaro
The common sense sees the problems of underdevelopment physically together, in crucial moments, Levi is sweet but also Johan Galtung, Julian Huxley, Pierre Martin, Ferruccio Parri, Elio Vittorini, and other intellectuals Italian and various countries around the world. Many of them are part of the honor committee in 1960 the "Conference on the living conditions and health in backward areas of western Sicily, held in Palma Montechiaro 27 to 29 April of that year. Dolci, Paolo Sylos Labini, Ideal del Carpio, and others make up the organizing committee. It 's a major event for the thickness of the topics discussed, for the extraordinary participation of intellectuals, for the significant involvement of popular and national and international bodies, eg the Cultural Centre' Pietro Gobetti 'of Rome, the National Association of sociology of Paris, the World Association of combat Hunger in Geneva. He should be required to baptism by the author of "Geography of Hunger", Josué de Castro, but in his absence the lecture was given by Carlo Levi. Among the accessions are also those of Pier Paolo Pasolini, Vasco Pratolini, Jean-Paul Sartre, Alberto Moravia, Franco Ferrarotti. Among Sicilian intellectuals took an active part in the workshops Tommaso Fiore, Leonardo Sciascia, Ignazio Buttitta. Palma was in fact a pretext for a scientific analysis of the problems of the development of depressed areas of western Sicily, but it was only a meeting of the work of technicians and scientists (planners, economists, doctors, agricultural experts and technicians), and was especially "a conference degli uomini del popolo, dei piccoli, dei poveri che guardano se stessi, e parlano e imparano a conoscersi, e ci insegnano a conoscerli”. Nella terra del Gattopardo, quelle tre giornate furono una “confutazione” del Gattopardo, il rifiuto della “retorica della separazione”. Spreco (degli uomini e delle loro potenzialità), violenza e mafia furono i temi centrali sollevati dal sociologo triestino. Non è un caso – rilevò Dolci- che dal secondo dopoguerra alla data del convegno ci fossero stati nella Sicilia occidentale 550 omicidi di mafia, e fossero stati eliminati 38 sindacalisti. Il sindacalista infatti rompeva la consegna del silenzio, provocava uno squilibrio. Il suo assassinio ricomponeva la moralità comune, fondata sull’immutabilità delle cose, sulla consegna del silenzio, sulla negazione del diritto alla parola e alla verità. Dolci imparò molto dall’azione svolta dal sindacalismo contadino di quegli anni: da Rizzotto, come da Accursio Miraglia, allo stesso modo di come in Levi ha un valore quasi sacrale la figura di Salvatore Carnevale. In entrambi lo spreco si coniugava con le logiche del dominio: tanto più gli uomini vengono messi in condizione di non potere valorizzare se stessi, tanto più si consolida il potere dello sfruttamento, che in Sicilia è, soprattutto, potere mafioso. C’era da mettere in pratica, dunque, una nuova resistenza lungo il filo diretto dell’antifascismo che Levi aveva sviluppato all’epoca in cui frequentava il gruppo di Piero Godetti, quando faceva parte del movimento ‘Giustizia e libertà’ o scriveva sulla rivista einaudiana ‘La cultura’.
In quel 1960 egli – come ebbe a scrivere Corrado Stajano- era immerso nei suoi tre mondi: la pittura, la politica, la scrittura. Allo stesso modo di come Dolci era immerso nella poesia, nell’azione sociale e nella sociologia. E’ l’anno della Dolce Vita di Fellini e del governo Tambroni, monocolore democristiano sorretto dal Movimento sociale italiano; è l’anno in cui si avvia la collaborazione di Levi col settimanale di attualità politica Abc, nato dalla rottura di Gaetano Baldacci con la direzione del Day (saw the collaboration of Calvin, and Pratolini Buzzati), fifty articles to March 1961: a cross-section of the Italian situation in which the watchful eye of the writer addressed the motions of Turin in July and the government Milazzo, and German rearmament - course-a Danilo Dolci. Some pages of those articles published as the child of 7 July, is still a meaningful right now, because of the square in front of the riots and to anti-young people, took place and the breaking of standing for the first time the action undocked from the political parties, and became something more than a mere denial of fascism. [20]
----------------------------------------------
---------------------------------- [1] Speech at the National Conference of Studies Toward the South . Essays, novels, reports, Palermo-Partinico, 6-8 November 2002 (on the centenary of the birth of Carlo Levi).
[2] See Mario Farinella, Deep Sicily, Palermo, the Sicilian Editions Books, 1966, preface by Carlo Levi, p. 5
[3] See Carlo Levi, a new story, 'The Unit, November 4, 1967.
[4] See Carlo Levi, All honey is finished, Torino, Einaudi, 1974 (but 1964, in 'Essays' of the same editor, p. 3
[5] See Gigliola De Donato, An Essay on Carlo Levi, Bari, De Donato, 1974, p. 151
[6] See ibid 157.
[7] See Antonio del Guercio, Levi, Rome, Edizioni Carte Secret, 1970, pp. 64-65
[8] See C. Levi, The double night of the limes, Torino, Einaudi, 1962 (first edition 1959).
[9] See Danilo Dolci, Do not you smell smoke?, Bari, Laterza, 1971.
[10] From "Process in Article 4", Torino, Einaudi, 1956 pp.216 - 221
[11] Giancarlo Vigorelli, "Danilo Dolci civil poet," The next day, April 17, 1974. Later, just the columns of the day, Giancarlo Vigorelli, writing of Sweets, "civil poet", he warned readers, as it did for The Lemon Moon, the complete collection of poems by Dolci, from 1949 to '74 (Poem human Einaudi, '74) did not allow more, based literary, "to refuse or even to overlook this reckless and highly rational voice of poetry, as good as most unusual among us."
[12] The European literary and artistic Swiss editions, Chiasso / Zurich / Geneva, February-March 1975, n. 2, pp. 103-105.
[13] Ilys Booker gave this definition of planning "means the projection of ideas, suggestions for a projection the future, a way to put together many facts, many factors have a comprehensive view of the need: A plan is an indication of what could be done with available resources. It is not necessarily an indication of what will be done. " Center for Studies and Initiatives for Full Employment, Regional Planning, Meeting of April 29, cycles. on their own, Archives' Center for Creative Development 'Danilo Dolci,' Part Three.
[14] See Regional Planning, by Carlo Levi in \u200b\u200bConversation held at the Centre, May 31, 1961, p. 18.
[15] See, Carlo Levi, fear of freedom ', Torino, Einaudi, 1964, 3rd edition
[16] See ibid. 21-24
[17] C. Levi, The words are stones. Three trips to Sicily, Torino, Einaudi, 1955, tenth edition., Pp.150-155.
[18] See Joseph Casarrubea, Danilo Dolci, a witness of '900 in 'sign', November-December 2002, n. 240.
[19] Regional Planning, cit., May 19, 1961.
[20] See Conrad Stajano, Il Corriere della Sera, January 12, 1997, Carlo Levi soul rebel. Even the chronicles are stones.
Subscribe to:
Post Comments (Atom)
0 comments:
Post a Comment