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Kicks, punches and elbows. And blood, a lot of blood. It is the night of September 5-6 when a fight breaks out in Colleferro, in the Castelli Romani area. Willy Monteiro Duarte, a child born in Rome to a Cape Verdean family, returns home with some friends when, in the distance, he witnesses the dispute. Among the faces disfigured by anger he also recognizes that of a friend of his. He approaches, tries to be a peacemaker (“stop, get hurt”), but there is nothing to do: the fight becomes quarrel. Everything happens in a fraction of a second: Willy falls to the ground. Little by little, as the pack rages on him, blood begins to grease his clothes. He cannot react: he cannot do anything to save himself. His alleged attackers, in fact, are champions of Mma (mixed martial arts): they know how and where to hit to deal damage. Maybe even to kill. Willy will not succeed: despite the intervention of the carabinieri, he will die a few hours later in the hospital.
There are four alleged culprits in the young man’s death, all between 20 and 26 years old: Mario Pincarelli, Francesco Belleggia and, finally, Marco and Gabriele Bianchi. Colored hair, tattoos, gold chains and watches and a cult of the body taken to the extreme. All seasoned with expressions of suburban gangsters: “Life on my knees, do it to others”, “I do not change for anyone, but I will be better for those who deserve it!”, “Being cursed blesses me”. A horrendous aesthetic canon, the result of worse ideas. In a word: barbarian.
The new barbarian, wrote Ortega y Gasset the Rebelion of the mass (1929), coincides with the man of the masses: “He is surrounded by prodigious instruments, beneficial medicines, provident states, comfortable rights. He ignores, on the other hand, how difficult it was to invent those medicines and those tools and make sure to his production takes place, he does not realize how unstable the state organization is, and it is a miracle if he feels some obligation within himself. This imbalance falsifies him, pampers him at the root of his living being. ” Thus, the “bandits of Artena” as Willy’s attackers have been renamed. They don’t know that their expensive phones are the result of increasingly complex technologies; They don’t know that light comes at a cost and that the price of fuel for their expensive SUVs depends on what is happening in the world. Young people who, in short, do not care what is going on around them. First the tattoos, the MMA and the fun. Fuck the rest.
Regarding Treccani, Riccardo Chiaberge rejects the concept of barbarian expressed by Ortega y Gasset to this day: the vertical invasion of the barbarians does not come from outside, but from within our own society: the new barbarians, in fact, “speak what is ours” . language, they are our children: degenerate children, primitive beings who suddenly emerge from the very bowels of European society. Masses-men deprived of culture and individual conscience, led to act in packs and easily fall prey to demagogues and tyrants ”. The article, written five years ago, fully describes Willy’s alleged attackers.
Energumeni who struck a young man who was half of them with unprecedented violence. Guys who don’t know, and maybe can’t even understand it, that strength can be a value, if handled well. This is what the West has done over the centuries, at least until it decided to abdicate its civilizing role. In fact, there have always been elements within society who dreamed of violence, who wanted confrontation and war. But we have always tried to manage them. And this is how violence itself became force. This is how destructive bands became phalanxes and legions. This is how empires were built. Thus, a group of men on horseback became the most formidable example of education: cavalry.
It all started when everyone around the castles began to trust – and often also to accept oppression – of satisfied and arrogant lords who, nevertheless, had their strength. People knew that, in time of need, it would be precisely these lords who would go out into the field with spears, swords and horses to defend them. The nobility thus became a duty even before a right. And he had to retrieve it every day with the tip of the sword. Ortega y Gasset writes: “The privileges of the nobility are not originally concessions or favors, but, on the contrary, they are conquests. And in principle, their maintenance presupposes that the privileged could recover them at any time, if necessary and if someone else. Private rights and privileges are not, therefore, passive possession and simple enjoyment, but represent the limit to which the effort of the person reaches. On the other hand, common rights, like those of man and the citizen, are passive property. pure usufruct and benefit, generous gift of destiny that every man encounters, and that does not correspond to any effort. I would say, then, that the impersonal right is possessed and the personal is sustained. ”The nobleman, Ortega continues, distinguished – and must be distinguished today – for his duties: “For me, nobility is synonymous with courageous life, always ready to surpass itself, to transcend what is, towards what is. It proposes as a duty and a requirement. In this way, the The noble life is opposed to the vulgar or inert life, which, statically, withdraws into itself, condemned to perpetual immanence, since an external force does not force it to leave itself. Hence the reason for calling this form of human being ‘mass’, and not so much because it belongs to the crowd, but because it is inert ”.
Noble was Willy when, seeing a friend in danger, he got out of the car to defend him with common sense (“stop, get hurt”). Violence like extreme relationship, typical of the West. One thing his attackers, new barbarians, can’t even understand.
