Many new ideas emerged from the European Social Forum that was held in Florence from November 6th to the 10th. Among them, was the attention to the religious phenomenon in its various manifestations: from the solidarity of Alex Zanotelli to the role of Islam in the construction of a unified Europe.
There was an understandable expectation in Florence, but also well beyond the national borders, of the outcome of the European Social Forum at the beginning of November. The feeling of the government was palpable, and much of the media could not wait to be able to give a reason for the widespread fear, unrealistically portrayed, habitually, by Oriana's deceptive "j'accuse"[accusations]. Fortunately, for the nth time, Chinese wisdom won: thousands of fingers indicated the dazzling moon over the Arno River in a prematurely severe autumn, and a lot of the imbeciles restrained themselves (more or less in good faith) from turning a stupid glance toward the fingers [(problems), instead of the moon (new ideas)].
Nevertheless, there were many new ideas, to record with interest, instead of the many security and customary issues that have so impassioned the columnists. We will limit ourselves here to three points, among the most important for Confronti's public, that moreover restate the tendencies of the Social Forum, already present on a world-wide scale in the previous session at Porto Alegre. Of course, without Messianic illusions, and without responding to the totalitarianism of the market with other contrary forms of totalitarianism, but also with the serene knowledge that already today a planet-wide workshop has been set in motion.
In the first place, the medium age of the participants at the Forum was decidedly low. Their attention was given to following the numerous debates planned in the program, frantic thronging between the stands of the associations and the magazines, and care in the organization of the convivial appointments. From this point of view, the season of 'disinterestedness' of young adults and the very young regarding politics, in the nobler sense of the "construction of the polis," would seem to have concluded.
Secondly, a real "rebirth of ethics" was evidenced flowing through the multicolored themes on which they chose to center the workshops and seminars. It was spread throughout: in all the institutions, in the quality of the knowledge and justice, migrants rights, participatory budgets, peace and conflict management education, critical consumption and fair trade, respect for the environment, and so on. Meaningfully, in the city which is the symbol and cradle of historical humanism, a widespread and generalized need for new ethics exploded in grand style, achieved through precise understanding and scientific studies, curiosity and passion for that which, some time ago, would have been defined as "counter information", of coherent options for a temperate and welcoming collective choice of life. It is from this context that the success of the (by now) legendary personalities in the new-global mythology can be seen, from the economists Petrella and Sachs to the missionary Zanotelli and on to the political scientist Galtung, and from Vandana Shiva, Walden Bello, Luigi Ciotti and many others. From them comes the pressing demand to strive for a "civilization of solidarity" able to read the dynamics of the prevailing globalization "from the victims side"; a demand that is becoming, from the fascinating but utopian slogan, a micro-project experiment already being tried that is scattered in very diverse locations.
Thirdly and probably the most evident for those who are accustomed to reading events of this sort in a purely nostalgic way, is the "clearing through customs" of the religious. Sure, it can be witnessed through the examples of Father Alex and Don Ciotti, but not only them. In the Tuscan headquarters the role of Islam in the construction of a truly united Europe has also been discussed, along with religious fundamentalism and the relationship between missionary activities and violence, the risks of Islamophobia and anti-Semitism, and beyond that, new dimensions of dialogue (ecumenical and interreligious) in the current phase of the "return of the sacred". It was done during well participated and lively encounters, that have seen as protagonists, the many young people who perceive, yes, the fascination of recalling spirituality but, probably do not much feel themselves interpreters for the traditional churches. It is enough to suggest a slogan perhaps not very original but no doubt stimulating, and to which it would be worth calmly returning: "another faith is possible". It needs to be more inclusive, plural and less disposed to let itself be enclosed within the fencing of the ecclesiastical bureaucracies. It presents, perhaps, one more problem for those who live in the present-day climate with more fears than hopes. But, it is also an unexpected opportunity, I would say, for the Christian churches and the other religious communities to take seriously.
Brunetto Salvarani