I have always thought of Liberation Day as a great celebration of the strength of the weak. Without taking anything away from the Allied contribution, the liberation of Italy from Nazi-fascism was possible thanks to a great civil movement, which demonstrates how, in particular circumstances that are not always predictable, oppressed citizens are able to take the fate of history into their own hands, to resist disproportionately stronger and more despotic forces. I believe that the victory of the resistance and the liberation of Italy are first and foremost a sign of an energy invisible to the powerful, unpredictable, which belongs to the human community. The resistance did not only involve the partisans, but a large network of men and women who contributed to hiding them, supporting them, passing information to them, despite the pervasive presence of a dictatorship and a ferocious invasion.
This is an important message in a time like ours in which, as even the Pope said a few days ago, “the world is shocked by a handful of tyrants” and we all feel helpless and vulnerable. It helps us not to forget that the energies to face despotism are always present in the social body. It is, of course, a matter of finding a way to activate them, to put them online, to ensure that they are not wasted and this is the historical difficulty that many countries in the world are experiencing: we need to find a way to unite the different souls generating good that inhabit our society for a new civil resistance.
Precisely for this reason it was painful to witness the incidents of the demonstration on April 25th in Milan and the controversies that followed. As is known, the Jewish Brigade participated in the demonstration and was bitterly contested, to the point of being forced to leave the square. In the following hours the accusations ricocheted in all directions: the anti-Semitism of some pro-Pal, the provocation of the group that displayed the flags of Israel, the USA and the Shah’s Iran, the authorities who did not supervise the structure of the procession. There is even talk of a legal case between ANPI and the Jewish Community of Milan. What is certain is that this contrast has hurt everyone, without exception. The true wonder of the resistance to Nazi-fascism was, in fact, its plurality. The partisan organizations saw the contribution of the most diverse, even opposing, components of Italian society. Many communists, socialists, anarchists, but also liberals, monarchists and Catholics gave their lives for liberation. There were even men and women who repudiated the use of weapons – I am thinking of Giuseppe Dossetti – and who nevertheless recognized the need to support the struggle. The most surprising figure of the Italian resistance was precisely this unity of different people and this is precisely the most precious and, in some way, prophetic message of the Liberation Day. The strength of the social body is mysterious, but we know one thing: it is always a plural force, because it is the very strength of being in common. Ultimately this is the paradigm of anyone who wants to fight for the construction of what is common: they must deal with something that does not belong to them, they must defend what is not theirs. Whoever takes over Liberation Day is deactivating its power, in short, because the energy of the human is activated when the human stops taking care of himself. This too is a lesson for the present: we must start dealing with a time about which we are not destined to have the last word.
In Piccioletta Barca we always talk, every year, about April 25th, because the meaning of a national holiday is also to keep a narrative alive: the forms will change, but we cannot let the passage of time make the meaning of such a precious heritage more vague or more evanescent. But the distance allows us to move away from the merely historical meaning of the resistance (the fight against fascism) to go into everyday life. There is a beautiful story by Franz Werfel which tells of another resistance, that of a group of Armenians who resisted the entire Turkish army for a hundred days by barricading themselves on the Mussa Dagh mountain. The Armenian priest insists that, during the struggle, the citizens had as normal and ordinary a life as possible, because – he says – “the validity and duration of existence depends on inconspicuous forces, more than on extraordinary performances”. The real resistance to start learning again (together with our kids) is an ordinary resistance to the temptation to deal exclusively with oneself, a temptation that everyone offers us today (from the media, to politics, to the organization of work up to the fear that is becoming the protagonist of our days). Liberation, today, means safeguarding the commonwealth with courageous and daily gestures made of meetings, of leaving our solitudes, of listening to each other, of studying reality.
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