Nevertheless, the central element in Levi’s stories is the magic syncretism of De Martino type, which some decades later will be found in Risso & Böker’s psychopathology of migrations (Sortilegio e Delirio), locating its right synthesis in the elaboration of the concept of conditioned cultural syndrome. In silence, southern farmers go to America and create those capitals that are also necessary to fertilize the land of their Country. He identifies as the protagonist of this revolution the desperate and untaught labourer who – while the others write books, make speeches, write laws to solve the problems of Mezzogiorno – finds the solution by himself. Some years later, Franchetti, in his “Mezzogiorno e colonie”, talks about a new and peaceful social revolution. The most adventurous go to America, like the “cafoni” the others go to Naples and Rome and they do not come back to their village.” Men are missing and the village belongs to women.” This passage, for example, opens to a series of reflections that, undoubtedly, converge towards the phenomenon that, some years later, historiography and social sciences in general defined as the phenomenon of “grass widows”.Īnd yet, interesting in the reconstruction written by Levi, the reflection on the pattern of “individual choice”: “all the young people who have values, and those able to walk their own ways, leave the village. In fact, during the accurate description of the society of Aliano, Levi opens his tale to many reflections on the impact that this phenomenon, now “hundred-year old”, has had on the construction of the symbolic representations within the An element that, since some decades, has affected the community structure of Cagliano, is undoubtedly emigration. This work is included in the neorealist production of the Italian Twentieth century, full of anecdotes, crossed by intense pages describing the social context that face, immediately, the elements of the symbolic construction of community networks. Levi reveals a hidden truth that, at that time, persisted over the whole South of Italy, making us understand the importance of freedom, the importance of feeling thought of, briefly, the whole of the feelings that, with his arrival, the local population was able to catch. In short, Levi describes his exile in Cagliano (Aliano), a village of the hinterland whose intimate essence is represented by magic syncretism. “…with his stopping, Christ has left these populations in ignorance and superstition.”. “…down to this dark land, without sin and without redemption, where evil is not moral but is an earthly grief that is always present inside things, Christ did not descend, Christ stopped in Eboli.” Through this reflection, full of socio-anthropological meaning, Carlo Levi introduces the reading of his Christ stopped in Eboli.
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