{"id":2797,"date":"2024-01-11T11:06:19","date_gmt":"2024-01-11T10:06:19","guid":{"rendered":"https:\/\/figuremergenti.it\/senza-categoria\/fragile-scared-warriors\/"},"modified":"2026-07-27T15:08:08","modified_gmt":"2026-07-27T14:08:08","slug":"fragile-scared-warriors","status":"publish","type":"post","link":"https:\/\/figuremergenti.it\/en\/pratica-e-teoria\/fragile-scared-warriors\/","title":{"rendered":"Fragile scared warriors"},"content":{"rendered":"

[vc_row][vc_column][vc_column_text]<\/p>\n

Abstract<\/h3>\n

In light of research and events in recent years, many argue that our impact on the world, on “our” world, will soon lead to upheavals that will radically change our lives. The alarm has been raised, but no one seems to take it seriously. If a society is unable to guarantee a future for coming generations and leaves alone those most exposed\u2014namely, those who should take up the baton and carry forward a certain idea of \u200b\u200bthe world\u2014how can we imagine a “programmatic possibility of a future beyond the end,” as De Martino envisioned for the Cultural Apocalypses? The only hope lies in the millions of worried, angry, and engaged young people who, despite hardship, suffering, and desperation, manage to keep their gaze fixed, to overcome trauma, to resist the witch-like grip of this society. Fragile, Frightened Warriors. <\/em>[\/vc_column_text][\/vc_column][\/vc_row][vc_row][vc_column][vc_column_text]The diagnoses proposed were numerous, including syndromes linked to the billions of toxins doused in the country’s food supply every year. His second pediatrician was leaning toward placing Robin “on the autism spectrum.” I wanted to tell that man that everyone on this small, accidental planet was on the autism spectrum. That’s exactly what spectrum means. I wanted to tell that man that life itself is a spectrum disorder, where each of us vibrates at a unique frequency in the constant rainbow. And then I wanted to punch him. I guess there’s a name for that, too. <\/p>\n

Certainly, the DSM doesn’t have a name for the compulsion to diagnose people.<\/em><\/p>\n

Richard Powers<\/strong>, \u201cSmarrimento\u201d (2021)<\/p>\n

 <\/p>\n

In 1977, Ernesto De Martino’s book “The End of the World” was published posthumously. In his work, whose subtitle is “Contribution to the Analysis of Cultural Apocalypses,” De Martino analyzes the crisis of the contemporary world and the ways in which it can be responded to on a symbolic and cultural level, starting with an analysis and comparison with the mythical-ritual devices employed by past civilizations to exorcise and transcend the anguish of the “end of the world.” <\/p>\n

De Martino distinguishes between Cultural Apocalypses and Psychopathological Apocalypses: the former are culturally and ethically elaborated and propose a programmatic possibility of a future beyond the end. The latter exclude any hope for a future and are devoid of cultural elaboration; they are morbid and pathological. <\/p>\n

All societies, like the individuals who compose them, are pervaded by a sense of restlessness, by the terror of not being there, by the fear of losing one’s presence in the world..<\/p>\n

In a conversation with Cesare Cases, De Martino observed:<\/p>\n

 <\/p>\n

The end of the world has always been there. What else could the Incas or Aztecs have thought of the Spanish conquistadors, those Martians who had arrived from who knows where, except that it was the end of the world? We can say it was the end of their world, but what is the end of the world if not always the end of one’s own world?<\/p>\n

 <\/p>\n

Regarding Cultural Apocalypses, from a clinical perspective, psychoanalyst Claudio Neri writes in an article dedicated to De Martino:<\/p>\n

The cultural apocalypse is a community crisis, which contains the seed of the revelation of a new world and a better existence. The dynamics of cultural apocalypses, moreover, demonstrate how they always represent an attempt to integrate the individual and his or her crisis into a community project of being-in-the-world. Dramatic staging, myth, and ritual play an essential role in enabling the positive passage of the crisis of presence.<\/p>\n

 <\/p>\n

In the postwar period, which De Martino witnessed, contemporary apocalypticism gradually became less and less cultural and more and more psychopathological, acquiring an ambiguous and ambivalent meaning. De Martino attempts, through his work of analysis and comparison, to bring modern apocalypticism back to the field of Cultural Apocalypses in order to find a way to move beyond the crisis, transcend it, and reintegrate it. <\/p>\n

De Martino hoped that humanity (Western man, in reality), no longer able to draw on a transcendent force in which it no longer believed, would be able to recognize its own fragility and consequently set to work to overcome the crisis through a “renewed humanism.”<\/p>\n

 <\/p>\n

Almost 50 years later, this “renewed humanism” still seems distant… and the psychopathological apocalypse seems to have prevailed over the cultural one.<\/p>\n

 <\/p>\n

The data is clear and unequivocal.<\/p>\n

 <\/p>\n

In March of this year, the new report from the IPCC, the Intergovernmental Panel on Climate Change, was published, revealing that we risk a world up to 4 degrees warmer by the end of the century. Until recently, we were told that the threshold not to be exceeded was 1.5 degrees. <\/p>\n

 <\/p>\n

The International Rescue Committee’s latest report (2023) states that the risk of new humanitarian emergencies is increasingly high. The three key factors accelerating humanitarian crises are climate change, conflict, and economic turmoil, and we risk heading towards a catastrophe, affecting over three billion people. <\/p>\n

 <\/p>\n

OXFAM, for its part, recently published a report on the alarming level of global inequality between rich and poor: as of 2020, the richest 1% have accumulated almost double the global net wealth compared to the remaining 99%. Billionaires’ fortunes are increasing by $2.7 billion a day, while at least 1.7 billion workers live in countries where inflation exceeds average wage growth. <\/p>\n

The socioeconomic model that has dominated the last two centuries is inevitably leading our society toward disaster. The “apocalypse.” <\/p>\n

 <\/p>\n

And yet nothing moves. Or too little. And too slowly. <\/p>\n

How is this possible? What’s happening? Our way of life\u2014for many, life itself, for some, our very species\u2014is in danger, but essentially, navigation proceeds swiftly and unchanged. The iceberg lies motionless before us, but we continue to “remove” it. A massive collective neglect. <\/p>\n

 <\/p>\n

In an article dating back to 2007, a journalist from Sole24Ore commented on the results of a research conducted in the United States:<\/p>\n

\u201cSince the war in Iraq began, the author [of the research] has been funded by the Pentagon to use her virtual reality treatment techniques on soldiers returning from the front suffering from PSTD (post-traumatic stress disorder<\/a>), a form of mental distress following a traumatic experience, which causes depression, anxiety and various behavioral changes.<\/p>\n

Desensitization to the traumatic experience endured by soldiers, through its reconstruction in virtual reality and progressive exposure<\/a>, is yielding good results. So far, so good: the goal is to use the technology to treat mentally ill people. But then, along the way, the researchers involved came up with the following idea: if we can desensitize people to the horrors they experienced in war in the past with virtual reality and video games, why not use the same techniques to desensitize those about to go to war to the horrors they will witness in the near future? And they invented a specific keyword: stress inoculation. The idea is to inoculate oneself against stress: by repeatedly exposing myself to terrible situations in virtual reality, I will become immune to the negative emotions of those situations when I actually experience them. In the system used, physiological sensors measure how the user’s body reacts to the virtual experience, in order to objectively verify that the progressive exposure is accustoming them to the simulated frightening situations. <\/p>\n

 <\/p>\n

This is what normally happens to populations living in war zones. Over time, a sort of “accustoming” occurs to the explosion of bombs, the sound of sirens, the devastated landscapes, the dead and wounded. To disaster. <\/p>\n

These are the consequences of trauma.<\/p>\n

The alternative would be unbearable pain. Madness. <\/p>\n

 <\/p>\n

But Bessel Van Der Kolk, an author who in recent years has made a fundamental contribution to the study and treatment of trauma, writes in the incipit of \u201cThe Body Takes the Blow\u201d that:<\/p>\n

“You don’t have to be a soldier or visit a refugee camp in Syria or Congo to encounter trauma. Trauma happens to us, to our friends, our families, and our neighbors.”<\/p>\n

And in the following chapters:<\/p>\n

Trauma, by definition, is unbearable and intolerable. […] Trauma produces real psychological changes, such as a recalibration of the brain’s alarm system, increased activity of stress hormones, and alterations in the system responsible for discriminating between relevant and irrelevant information. […] Trauma results in a fundamental transformation in the way the mind and brain organize perceptions. It changes not only how and what we think, but also our actual capacity to think. […] For real change to occur, the body needs to learn that the danger has passed and to live in the present reality.<\/p>\n

 <\/p>\n

What if the danger hasn’t passed? What if the danger has become part of our daily lives and forms the backdrop to our presence? <\/p>\n

If we are the danger…!?<\/p>\n

 <\/p>\n

Fran\u00e7oise Sironi, trained as an ethnopsychiatrist (a student and colleague of Tobie Nathan, the leading figure in contemporary ethnopsychiatry), has worked over the past twenty years to define a new clinical approach, \u201cClinical Geopolitical Psychology,\u201d which focuses on social relations shaped by strategies of violence.<\/p>\n

Sironi, in “Collective Violence. An Essay on Clinical Geopolitical Psychology,” explains that:<\/p>\n

Traumatic events that traverse groups, civilizations, and cultures shape their history. They also shape the types of mental disorders that manifest in the population. In the field of traumatic psychopathology, we now encounter patients who have experienced low-intensity wars, terrorist attacks, ethnic conflicts, torture, genocide, population migrations, and forced exile. This leads us to seriously consider the place of collective history (political, cultural, ethnic, religious, social) in individual psychology. […] Collective history complements individual history, which in turn complements the history of emotions created in each of us by politics.<\/p>\n

 <\/p>\n

According to Fran\u00e7oise Sironi, Collective History can therefore be considered a true “active object,” meaning it causes human beings and groups to do things. Individual behaviors are “constructed” based on determinants linked to collective history. For this reason, collective history is one of the objects a clinician must engage with. <\/p>\n

Starting from these considerations, the author introduces another concept, that of political emotion.<\/p>\n

\u201cPolitical emotion is an emotion triggered by a particular category of events: those directly linked to the political, social, cultural, religious world…<\/p>\n

Political emotions arise from the intersection of individual and collective history. They are identifiable both at the individual level and at the level of society as a whole. They are triggered by external events, political in the broadest sense of the term. These are events of all kinds (violent or peaceful) that relate to the polis, that is, the life of the group, the community, and that shape individual or collective destiny, often unbeknownst to those involved. <\/p>\n

Political emotions strongly, albeit imperceptibly, structure contemporary ways of thinking.\u201d<\/p>\n

There is a common thread that connects the authors cited so far and our \u201cEpoch of Sad Passions,\u201d to use the definition of another author and clinician, Miguel Benasayag.<\/p>\n

Our impact on the world, on our world, on the planet that is our home, is devastating. And by all of us, we can’t just think of humans, but of all the infinite animal and plant species that ensure this home’s unstable balance (and increasingly less “infinite,” if, as the Global Assessment Report on Biodiversity and Ecosystem Services claims, we are facing an unprecedented decline in biological diversity: approximately one million animal and plant species are at risk of extinction). <\/p>\n

The alarm sirens continue to sound, ever louder. We’re at war. But it seems someone has inoculated us from horror. And fear. We no longer hear the sound of the bombs. We live in a kind of emotional deafness. Desensitized. Incapable of reacting. <\/p>\n

Perls, Hefferline, and Goodman, in \u201cGestalt Therapy Theory and Practice,\u201d write that for emotion to exist, \u201cthe arousal must be accepted and the environment must be addressed.\u201d<\/p>\n

Without a(A)mbient, there is no excitement and therefore there is no emotion…<\/p>\n

 <\/p>\n

In the International Dictionary of Psychotherapy (2013), regarding Gestalt Therapy, Cavaleri and Spagnuolo Lobb write that:<\/p>\n

\u201cFor Gestalt psychologists, the background is what the figure relates to in order to emerge; it is the perceptual condition that allows the figure to dominate, while the \u201corganized,\u201d significant figure is \u201cthe unit of measurement of perception,\u201d which responds to a series of laws, the most important of which is the law of pregnancy. […] The formation of the figure is supported by a vital force (a creative ad-gredere that Perls identified with the child’s ability to bite, which develops in the developmental phase he called \u201cdental aggression\u201d) that allows reality to be deconstructed and restructured in an absolutely creative and unique way. […] The background, understood as the infinite and actual possibilities for creation in a given situation, has emergent properties that have nothing to do with mechanisms of repression, but rather with the motivation for contact, and therefore for growth<\/a>. […] For Gestalt psychotherapy, when there is no contact between the organism and the environment, no figure can emerge from the background.\u201d <\/p>\n

Speaking of ad-gredere, of aggression, Alice Miller also speaks of it as \u201ca beneficial, expressive, creative human power to do something or to make something happen, to be willing to give something to the world and also to receive from the world\u201d.<\/p>\n

Today we seem incapable of engaging the world in a relationship of nourishing exchange. Today we are incapable of inhabiting situations of creative conflict. We live in a state of perpetual war. <\/p>\n

The only relationship we seem capable of establishing is a cannibalistic one in which we devour everything else. Unaware that the others are us. That the We includes the others, in a symbiotic relationship. <\/p>\n

Our very bodies teem with countless others. Trillions of microbes inhabit and build us. In other words, we contain multitudes, as Ed Yong explains in his book of the same name. Our microscopic partners build our organs, protect us from disease, influence our behavior, and bombard us with their genes. More than individuals, we are thriving ecosystems! We are ecosystems as individual living beings, and we are ecosystems as a species. <\/p>\n

But if we fail to recognize the other, if our goal is to exploit, dominate, and annihilate them to feed our delusions of omnipotence, we are actually condemning ourselves to assisted suicide. In the sense that we will witness our own demise, simultaneously embodying the roles of executioner and victim. <\/p>\n

Part of the problem we face today lies in this short circuit, in which we play two seemingly incompatible roles. We are victims of a trauma of which we are also the architects. <\/p>\n

We are the Aztecs De Martino spoke of. And we are the Spanish Conquistadors, the Martians who came from who knows where. <\/p>\n

In a world of emotional deafness, where to hear something you have to turn the volume up to the max, those with normal hearing risk being truly deafened…<\/p>\n

Every culture has its madmen, its seers, its Cassandras. Particularly sensitive people who remain on the margins, or are pushed there, because their abnormal behavior is disturbing. People who cannot step into the role of the executioner and find themselves isolated in the role of the victim. People who cannot completely silence the background noise of trauma and give form to a suffering whose origins they cannot recognize. <\/p>\n

It is no coincidence that depression and anxiety are today considered the most prevalent forms of suffering among new generations and that the World Health Organization has defined depression as “the disease of the century”.<\/p>\n

A 2021 study conducted by the Research Department of Practice and Policy, UCL School of Pharmacy in London, found that worldwide sales of psychotropic medicines increased from 28.54 DDD (defined daily dose) per 1,000 inhabitants per day in 2008 to 34.77 DDD in 2019, corresponding to an average relative annual increase of 4.08%. Interestingly, the absolute annual increase was greatest in high-income countries, those that should be doing better but are primarily responsible for the current situation. <\/p>\n

And among the population, the most affected appear to be the young. The most vulnerable. The most sensitive. To paraphrase the title of a book by Stefano Benni: “Fragile Scared Warriors.” <\/p>\n

Another significant finding, from this perspective, is the growing number of young people and adults who\u2014unable to find a place and meaning in this society\u2014decide to voluntarily withdraw, making their “presence” increasingly subtle, imperceptible, to the point of invisibility. The continuing rise in cases of social withdrawal and the phenomenon of hikikomori are clear evidence of this today. <\/p>\n

If a society is unable to guarantee a future for future generations and leaves alone those most exposed\u2014those who should be taking up the baton and carrying forward a particular vision of the world\u2014then it is difficult to imagine a “planned possibility of a future beyond the end,” as De Martino envisioned for the Cultural Apocalypses. What remains is a world from which “any hope for a future” is excluded. We remain alone and trapped in a Psychopathological Apocalypse in which any cultural processing of trauma is no longer possible. <\/p>\n

To contain the psychopathological drift, a cultural framework is needed that projects it into a perspective of rebirth and re-signification. But the framework has been burned by the fires that are increasingly devastating the great forests, and the painting is melting like the Arctic ice. <\/p>\n

De Martino continues: \u201cThe end of a world is therefore part of human cultural history: it is the end of the world, as the current experience of the end of any possible world, that constitutes the radical risk.\u201d<\/p>\n

For De Martino, presence is “fundamentally the ability to gather within the present consciousness all the memories and experiences necessary to respond adequately to a given historical situation, actively engaging with it through personal initiative, and moving beyond it through action” (Pizza, 2013). The crisis of presence, on the other hand, means for human beings to face the abyss of cultural chaos, the risk of losing the world and ourselves with it. <\/p>\n

In listing the modalities and symptoms of the presence that is lost, De Martino refers to, among others: anguish, phobia, siege, invasion, persecution, melancholy, mania, weltuntergangserlebnis (feeling of the world collapsing) and paranoid delirium.<\/p>\n

The multiplication of panic attacks, the widespread spread of various conspiracy theories, the inability to react constructively and targetedly to the now declared and recognized causes of the impending disaster, seem to indicate the ways in which “presence” is failing in its attempt to address the dangers that threaten us as individuals, communities, societies, and species.<\/p>\n

Bessel Van Der Kolk tells us that after a trauma, the world is perceived with a different nervous system. “The survivor’s energy is channeled into repressing internal chaos, to the detriment of the ability to engage authentically in the activities of daily life.” <\/p>\n

And if, given what has been stated above, the trauma of the torturer is added to the trauma of the survivor, it seems impossible to react in a coherent, authentic and creative way to the unfolding disaster.<\/p>\n

Isabelle Stengers, a philosopher of science, activist, and collaborator with Nobel Prize winner Ilya Prigogine, attempts to explain this phenomenon, drawing on concepts from other worlds and other logics: “The enterprise that equates enslavement, service, and subjugation\u2014that is, the production of those who freely do what they must\u2014has an ancient name. It is something whose terrible nature is known to the most diverse peoples\u2014except us moderns\u2014and the need to develop adequate means to defend ourselves from it. Its name is witchcraft.”<\/p>\n

It’s significant that among the few individuals capable of reacting and attempting to escape the effects of this “witchcraft” process are precisely those who are normally considered least equipped to cope with reality. Take, for example, the case of Greta Thunberg, who has become a champion of sustainable development<\/a> and youth environmentalism. <\/p>\n

At the age of 13, she was diagnosed with Asperger’s syndrome, a developmental disorder on the autism spectrum. She herself states that the disorder has also shaped her approach to the climate crisis. <\/p>\n

Precisely because of the absence of superstructures, autistic subjects seem to be able to enter into emotional resonance with the environment better than anyone else: this resonance cannot be decoded or communicated in a traditional way.<\/p>\n

We can say that autistic people have a natural capacity for emotional empathy, understood as the ability to absorb, without filters, the emotional impressions that arise from the people and environments around them. This is the exact opposite of the “emotional deafness” to which the majority of the population now seems condemned. <\/p>\n

In “Loss”\u2014from which the quote at the beginning of this article is taken\u2014Richard Powers, one of the few novelists today who critically and attentively addresses the changes in our world (think also of “The Whisper of the World,” in which trees are co-protagonists of the story, winner of the Pulitzer Prize in 2019), the protagonist is Robin, a “strange” child, fragile, sensitive, and determined. In some ways similar to Greta, lucidly aware of the risks all forms of life are facing, he fights for the defense of the environment. During an interview with a journalist interested in his case, he suddenly says to her: <\/p>\n

\u201cEveryone is destroyed. That’s why we’re destroying the entire planet.\u201d<\/p>\n

The reporter asks him: \u201cAre we destroying it?\u201d<\/p>\n

To which he replies, \u201cAnd we pretend we\u2019re not, like you just did. Everyone knows what\u2019s going on. But we all look away.\u201d<\/p>\n

But it’s not just Greta and Robin. There are millions, tens of millions of sensitive, worried, angry, and engaged young people. They are those who, despite fatigue, suffering, and desperation, manage not to look away, to overcome trauma, to resist witchcraft’s capture. Fragile, Frightened Warriors, they are the children in the fable “The Emperor’s New Clothes,” who, pointing to what is before everyone’s eyes, shout: “The emperor is naked!” <\/p>\n

Let’s hope they don’t grow up too quickly and that their oversensitivity becomes a contagious disease capable of infecting all of humanity. A life-saving disease for which there is no vaccine… <\/p>\n

P.S. Anyone interested in learning more about the youth movements fighting for us and our planet, at the risk of their own physical and mental health, can visit the following website: https:\/\/www.theresilienceproject.org.uk\/<\/a>[\/vc_column_text][vc_zigzag css=”.vc_custom_1704967622573{margin-top: 25px !important;margin-bottom: 25px !important;}”][vc_column_text]<\/p>\n

Bibliography<\/h3>\n
    \n
  • Ernesto De Martino, La fine del mondo. Contributo all’analisi delle apocalissi culturali, Piccola Biblioteca Einaudi, 2019 <\/li>\n
  • Fran\u00e7oise Sironi, Violenze collettive. Saggio di psicologia geopolitica clinica, Feltrinelli, 2010 <\/li>\n
  • Isabelle Stengers, Stregoneria capitalista. Pratiche di uscita dal sortilegio, IPOC, 2016 <\/li>\n
  • P. A. Cavaleri e M. Spagnuolo Lobb, in Dizionario Internazionale di Psicoterapia, a cura di G. Nardone e A. Salvini, 2013<\/li>\n
  • F. Perls, R. F. Hefferline e P. Goodman, Teoria e pratica della terapia della Gestalt. Vitalit\u00e0 e accrescimento della personalit\u00e0 umana, Casa Editrice Astrolabio, 1997 <\/li>\n
  • Ed Yong, Contengo moltitudini. Noi, i microbi e un nuovo modo di vedere la vita, La Nave di Teseo, 2023 <\/li>\n
  • Alice Miller, Il bambino inascoltato. Realt\u00e0 infantile e dogma psicoanalitico, Bollati Boringhieri, 2010 <\/li>\n
  • Bessel Van Der Kolk, Il corpo accusa il colpo, Raffaello Cortina Editore, 2015<\/li>\n
  • Richard Powers, Smarrimento, La Nave di Teseo, 2021<\/li>\n
  • Miguel Benasayag M. e G\u00e9rard Schmit, L’epoca Delle Passioni Tristi, Feltrinelli, Milano, 2004<\/li>\n<\/ul>\n

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