Venice, the night of January 3, 2010, near the Basilica dei Frari, the court Badoer. Marino, a man of 61 years homeless , living on odd jobs and at night sleeps in a bed of cardboard in this court, has an argument with a group or even a "gang" of boys and girls, perhaps devoted to petty crime. On his bed is on fire. Marino is able to extinguish the flames by himself and remains unharmed. He could have been worse, like the tramp of Rimini which could be burned alive because of the flames appicategli while sleeping on a bench in the night between 10 and 11 November 2008. In that case, it is something that burns to know that the authors were not fools, but four young "normal", a bartender (20 years), student (20 years), an electrician (19 years) and a chemical expert (19 years) : authors of the act "out of boredom," as in the stories of throwing objects from overpasses on highways . "You should see the homeless in the fire ... I threw gasoline on him all I had. He said nothing, slept. "
Burning poor who can not defend themselves has become a very popular sport in Italy. Many seek diagnosis, interpretations, launch alarms, damage assessments and judgments.
The politician: "It 'a very serious episode, which should give us pause and forces us to reflect seriously on the climate is also being developed in Venice."
The police officer: "We have to do with the kids to prove something to their peers come to the limit making shameful acts. "
The sociologist:" This act is the result of a culture of hatred that identifies different in the outcast, an enemy to be denigrating to insult and mortification. "
The priest:" They're idiots " .
Cardinal: "Behind this gesture is meaningless boredom in which many of our children."
The closest: "Marino, why not react?"
Marino: "If I rebel do worse." l Burn
'idea of \u200b\u200btolerance, Walk the idea that boys and girls aged 16-17 can hate so much groped to set fire to a person who had done them no harm.
Burn youth (indeed, late adolescence) in anger, resentment, nella rabbia verso chi ormai viene visto come non-persona solo perché dorme su una panchina, avvolto da cartoni, "diverso" perché non condivide stili di vita, modi di essere, strutture di relazione. Come ha scritto C. Donolo in un'interessante analisi sullo stato della società italiana , "il nemico immaginario serve da regolatore morale: se non ci fosse andrebbe tutto bene", "il capro espiatorio è la soluzione facile e a sua volta è l'indice di una sindrome sociopatologica, in cui non ci si prende la responsabilità di nulla" ("non pensavamo di fare niente di male", "volevamo solo divertirci", dissero i giovani di Rimini che diedero fuoco al clochard addormentato su una panchina). Forse il barbone is not even perceived as an enemy, but is hated because it is someone who does not comply, that it stands alone, in a way self-sufficient and independent, despite the involvement of social workers. Who is strong and nell'intruppamento only in the group, who lives in a kind of camaraderie in a continuous cycle, can not conceive that there are people who want to be alone and lonely in this are reasons to go forward in a life that gave them much satisfaction. In a society of total functional connection, where everyone depends on others, the dependency becomes a pathological syndrome and who is not, who is not in compliance or not in conformity comes to be perceived as a threat, a risk be exorcised with purifying flames. In this regard Donolo spoke of a "defection" that characterizes the Italian company, "the defectors did not observe the rules, knows only use them to their advantage, especially if this advantage is married to harm others, the defectors not only violates the rules but does not know of other docks that are consistent and compatible. " Illiteracy is merged with social rules and both Galimberti with what's called "emotional illiteracy" and then it is evident that the only emotion that breaks down the desert way in which some children (but not limited to) feel it is immersed set fire to a Roma camp rather than a bum, the only rules that apply are those in the group of equal, which is the only truly social dimension known and experienced as the company with the capital "S" or does not exist, how they wanted the neoliberals, or coincides with the market and the market there is human solidarity, tolerance, ability to interact with the different, but just do ut des, equivalence, convenience, calculation. Thus, "to the social dimension" that we shared was, he observes Galimberti disturbing the guest, and that in the past you could express in religion, politics or in the school today, "we have only that part or that primitive waste which is the band . Only with friends of the band today many of our young people have the impression you can really say "we", and extending the term in those practices that bullying increasingly characterize their behavior in school. The background is that of violence against the weakest and most vulnerable when they are found not in school, you go to look for them in the courts, in the fields of Roma, on benches, wherever that is observable is a life not in compliance, non-identical not comparable to the mechanisms that have nurtured the reified mind since childhood, mainly by virtue of a television and socialization of a contracted relationship with the adult world (the "terms of learning" in school, the rules negotiated between parents and children. ..), in which the relationship to another has become a do tat in which, as already Ibsen wrote A Doll's House in , it "loses its freedom and beauty" is parched and above the intersubjective relationship as a source of affection, hope, trust, switching off the ability to generate stable personality, capable to follow up and give a rule. In the burning must not go up in smoke only in the hope that more young people can find the resources to stop the madness of these fires.
Burning poor who can not defend themselves has become a very popular sport in Italy. Many seek diagnosis, interpretations, launch alarms, damage assessments and judgments.
The politician: "It 'a very serious episode, which should give us pause and forces us to reflect seriously on the climate is also being developed in Venice."
The police officer: "We have to do with the kids to prove something to their peers come to the limit making shameful acts. "
The sociologist:" This act is the result of a culture of hatred that identifies different in the outcast, an enemy to be denigrating to insult and mortification. "
The priest:" They're idiots " .
Cardinal: "Behind this gesture is meaningless boredom in which many of our children."
The closest: "Marino, why not react?"
Marino: "If I rebel do worse." l Burn
'idea of \u200b\u200btolerance, Walk the idea that boys and girls aged 16-17 can hate so much groped to set fire to a person who had done them no harm.
Burn youth (indeed, late adolescence) in anger, resentment, nella rabbia verso chi ormai viene visto come non-persona solo perché dorme su una panchina, avvolto da cartoni, "diverso" perché non condivide stili di vita, modi di essere, strutture di relazione. Come ha scritto C. Donolo in un'interessante analisi sullo stato della società italiana , "il nemico immaginario serve da regolatore morale: se non ci fosse andrebbe tutto bene", "il capro espiatorio è la soluzione facile e a sua volta è l'indice di una sindrome sociopatologica, in cui non ci si prende la responsabilità di nulla" ("non pensavamo di fare niente di male", "volevamo solo divertirci", dissero i giovani di Rimini che diedero fuoco al clochard addormentato su una panchina). Forse il barbone is not even perceived as an enemy, but is hated because it is someone who does not comply, that it stands alone, in a way self-sufficient and independent, despite the involvement of social workers. Who is strong and nell'intruppamento only in the group, who lives in a kind of camaraderie in a continuous cycle, can not conceive that there are people who want to be alone and lonely in this are reasons to go forward in a life that gave them much satisfaction. In a society of total functional connection, where everyone depends on others, the dependency becomes a pathological syndrome and who is not, who is not in compliance or not in conformity comes to be perceived as a threat, a risk be exorcised with purifying flames. In this regard Donolo spoke of a "defection" that characterizes the Italian company, "the defectors did not observe the rules, knows only use them to their advantage, especially if this advantage is married to harm others, the defectors not only violates the rules but does not know of other docks that are consistent and compatible. " Illiteracy is merged with social rules and both Galimberti with what's called "emotional illiteracy" and then it is evident that the only emotion that breaks down the desert way in which some children (but not limited to) feel it is immersed set fire to a Roma camp rather than a bum, the only rules that apply are those in the group of equal, which is the only truly social dimension known and experienced as the company with the capital "S" or does not exist, how they wanted the neoliberals, or coincides with the market and the market there is human solidarity, tolerance, ability to interact with the different, but just do ut des, equivalence, convenience, calculation. Thus, "to the social dimension" that we shared was, he observes Galimberti disturbing the guest, and that in the past you could express in religion, politics or in the school today, "we have only that part or that primitive waste which is the band . Only with friends of the band today many of our young people have the impression you can really say "we", and extending the term in those practices that bullying increasingly characterize their behavior in school. The background is that of violence against the weakest and most vulnerable when they are found not in school, you go to look for them in the courts, in the fields of Roma, on benches, wherever that is observable is a life not in compliance, non-identical not comparable to the mechanisms that have nurtured the reified mind since childhood, mainly by virtue of a television and socialization of a contracted relationship with the adult world (the "terms of learning" in school, the rules negotiated between parents and children. ..), in which the relationship to another has become a do tat in which, as already Ibsen wrote A Doll's House in , it "loses its freedom and beauty" is parched and above the intersubjective relationship as a source of affection, hope, trust, switching off the ability to generate stable personality, capable to follow up and give a rule. In the burning must not go up in smoke only in the hope that more young people can find the resources to stop the madness of these fires.
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