By Luisa Passerini
This booklet is predicated at the oral existence histories of approximately 70 women and men staff, born among the top of the final century and 1920, that are mixed with assets resembling police stories, documentary motion pictures and judicial records. The interviewees recount their visions of existence, of historical past, and of themselves; they name to reminiscence the fascist interval, and the ambivalent courting among the Duce and the hundreds. an image of resistance emerges, via such minor episodes as jokes and graffiti, donning a purple tie or whistling an outdated socialist song, and during significant concerns comparable to abortions conducted in direct competition to nation propaganda. Acquiescence can be recalled, in spite of the fact that, within the enrolment of kids in fascist formative years companies or within the use of latest state-controlled social companies. the ultimate bankruptcy reconstructs an occasion that bought nice symbolic which means: the eloquent and unforeseen silence of the Fiat employees prior to Mussolini in 1939 on the inauguration of the Miraflori manufacturing unit.
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Additional info for Fascism in Popular Memory: The Cultural Experience of the Turin Working Class (Studies in Modern Capitalism)
Hehehe! / Never more would I wed be. / Were I to wed, never more would I wed be. / Long live liberty, long live liberty! Ha, ha, ha! / And those who know how to keep it. ] Maybe the song is 200 years old but we learnt it when we were little. If the tradition of women's rebellion and desire for independence in the shape of a vision of the world lacking formal structures is very old, the song shows us that one of the themes of that vision has a direct forerunner in a written document. This records an oral tradition that certainly came before the document.
I got a damaged kidney from all that hard work I did. Then, a little later, I got a strangulated hernia'. The self-portrait, based on endless self-sacrifice, brings to mind the picture 36 Oral sources and cultural identities another worker gave of herself - that of Angioletta, whose testimony was collected in the fifties by Edio Vallini22 - with the difference that Eugenia's devotion is not unthinking; rather, it is the product of an obstinately held position which only completely reveals the root of her ideals and politics at the close of a long interview, resumed on more than one occasion.
And so, to begin with, she went and got herself a child'. This was the first of Matilde's eight children, four of whom died when babies. The woman's rebellion caused by disillusionment with the marriage and coming before the definitive falling-into-line that goes with having the children, is another form of the tradition of independence. For Carolina, this independence first appeared in childhood larks, and then in the wish to continue working, in her ready replies and her stubbornness in pursuing her objectives.