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Meloni now faces a dilemma. She could double down on the nationalistic, far-right ethos of her party, galvanizing her loyal base, or she could broaden her political horizon, slowly turning Brothers of Italy into a big-tent party hosting conservatives of different persuasions.

She even wrote an open-hearted memoir titled I Am Giorgia, designed to reach out to people beyond her base by sharing her personal story. The book sold more than 100,000 copies, a remarkable figure for a book written by a politician

an unmet demand for a center-right coalition that could host both moderates and proponents of what Brothers of Italy’s most traditional supporters refer to as destra sociale, or “social right.”

“I don’t see what elements may support the definition of Brothers of Italy as a far-right party,” Meloni told Foreign Policy, “we are a member of the European Conservatives and Reformists Party, which I am currently president of, which is the family of the European and Western conservatives, joined by more than 40 parties in several countries, spanning from the Likud in Israel to the Tories in the U.K. and the GOP in the U.S.”

“Unfortunately, the mainstream culture is oversimplifying, depicting anyone who talks about fatherland, family, sanctity of life, Christian and classical civilization as a dangerous extremist in order to deny his or her free speech rights. We’ve seen this in the U.S., with the demonization of Trump, who’s been canceled on social media, and we are increasingly seeing the same attitude toward conservative movements in Europe,” Meloni told Foreign Policy.

“We strongly believe in the project of the European Conservatives and Reformists Party,” said Carlo Fidanza, a member of the European Parliament who’s in charge of Brothers of Italy’s foreign affairs portfolio. “Our goal is to enlarge the house of the European conservatives, not to tear it down and rebuild it from scratch.” When Fidanza says enlargement, what he really means is Hungarian Prime Minister Viktor Orban

Brothers of Italy has been careful to distance itself from neofascist organizations and extremist groups, but sometimes the two dimensions touch each other. Last January, for instance, Meloni observed, as she does every year, the anniversary of the killings of three members of the Italian Social Movement in Rome in 1978, an event that was also commemorated by hundreds of militants making the fascist salute in the area where the massacre took place. The rally was not organized nor supported by Brothers of Italy, but the neofascist activists and the party share a common heritage that may blur the line between the suit-and-tie heirs of the social right and outright fascist apologists

In 2019, some local leaders of Brothers of Italy in the Marche region organized a dinner party to celebrate the anniversary of Benito Mussolini’s March on Rome in 1922, and the symbol of the party appeared next to the portrait of Italy’s dictator and other fascist memorabilia. The party formally disavowed the event

Dog whistles are also common in Brothers of Italy’s communication style. The party promoted a campaign against the billionaire philanthropist George Soros, who had allegedly funded a center-left party in Italy. The claim was, “Keep the money of the usurers,” a reference to one of the most indelible antisemitic tropes. The term “usurer” is still used in the party’s rhetoric to describe international bankers, Eurocrats, and foreign powers of all sorts attempting to erode Italy’s sovereignty

“The problem is that Italy never went through a serious process of elaboration of its fascist past. Many Italians still believe fascism wasn’t altogether evil and the country never really developed a culture of rights and political pluralism,”

Unlike Germany, which got into a process known as “Vergangenheitsbewältigung,” or “overcoming the past,” involving culture, education, and public debates grappling with the idea of collective culpability during the Nazi regime, Italy never had such a debate

“We’ve been presented as the new face of the old post-fascist forces, but when we founded the party in 2012 the whole idea was to break with the past and build a new, post-ideological force predicated on the defense of the national interest. It’s safe to say we’re now a Gaullist party more than a far-right one,”

At the European level, Meloni is confronted with a dilemma similar to the one she’s facing in Rome; she would need to decide whether to move to the center, sticking to the more moderate conservatives, or to join the broad far-right coalition that is tempting her traditional allies

Now that the Republican Party is embroiled in a fight between Trump loyalists and traditional party members, Meloni is keeping an eye on the situation, secretly hoping that what will come out when the dust settles is a “Trumpist GOP, without Trump,” as one Brothers of Italy official put it.

If revolutions could be predicted, they would never happen: the science that does this work of prediction would immediately become the science of government. The fact that regimes are always on the lookout for opposition does not mean that they know in what way they will meet their end.

Rare are the revolutions that do not result in books written about them; poems composed in their honor; art that provides them with continuing presence; commemoration that remind of their best hopes; interpretations that establish them as inescapable heritage

Like the 2011 uprisings, the 1987 intifada erupted when there was no hope, no resources at hand to encourage hope, and at a point when rational, realistic minds posited hopelessness as the solid structure of the world.

every revolution gives birth to its own intellectuals, especially where the existing intellectuals refuse to acknowledge its profound originality, and stick to their old system of thought that had predicted either the absence of revolution, or one of a very different character than what came to be. Thus every revolution brings its own knowledge with it; it does not follow an established science.

What comes out in the immediate aftermath of every revolution is not necessarily a new or better system. Before anything else, what comes out is an educational experience, even when a revolution appears to have failed.

What we call “education” flowing out of a revolutionary moment is an education that begins from the senses, is felt in the body as energy, in the mind as epiphany, in the soul as “the people”—an abstraction that for a moment becomes concrete, because it has become the person.

Revolutions are therefore not simply events in time. The last thing they change is the political system, the first thing they change is the culture.

asking questions that yesterday were not even known to be questions

the less visible, but more pervasive social traces (ordinary dialogues, new friendships, ongoing thoughts), that revolutions leave behind in their aftermath.

The revolutionary decision therefore is a choice to disregard reality and realism. It is a choice to act as an agent, to act freely and to feel freedom not as a theoretical principle, but as a new force that is itself creating this new person doing what a day before the revolution seemed to be outside of all realism. Revolutions, therefore, are primarily decisions against realism, and as such they create the free person who undertakes them and, in the process, empirically verifies a principle that previously had lacked credibility: that a different world is possible.

a revolution proceeds as a general invitation to creativity, then lives on as emergent culture--thought, questions, arguments. As it gains expressive maturity and a self-bestowed right to presence, this culture, diverse as it may be, marks the onset of the next round of social transformation

The psychology of the moment is one of elevated spirit, extraordinary time, unusual solidarity, will to sacrifice, interruption of norms, license for originality that may appear unlimited. The aftermath of that moment is typically one of Realpolitik, rational calculations, instrumental thought, power struggles, more ordinary politics. And precisely in that re-emergence of quotidian time there will be much pressure to forget the revolution, long before the counter-revolution has performed any of its tricks.

Everyone is then encouraged to forget the revolution, to turn attention to what should come next, before they could reflect on how they had managed to unleash a revolution to begin with.

The revolution was not just a surprising event, but an addition to the known facts of existence. And what was most certainly new here was the capacity to revolt, not what came next. That capacity was what the revolutionary moment had demonstrated.

The move away from exploring the source and promise of such novelty, and back into the more ordinary, more familiar psychology of “realism,” encourages thinking of the revolutionary act as no more than means to ends.

To their participants, a revolutionary gathering exceeds any single demand: it addresses a felt need for a total social renewal. The mission then seems greater than simply replacing one ruler by another. At that moment, the ordinary person is in the revolution precisely because that is where she is not being ruled. There, she finally discovers what seems like an inborn, organic capacity to act as a sovereign agent: without instructions, without authority, even without a guiding tradition.

This total spiritual condition suggests to everyone involved that the revolution is greater than any particularism. The consciousness of totality makes its appearance as a sudden revelation, comparable to prophetic vision: the moment when a hitherto unseen truth illuminates the whole existence

This explosive spirituality resides in the necessity of doing what must be done, with only imagination, rather than plan

another major question rears its divisive head: have we really overthrown the regime? To answer this, we realize that in our temporary unity, we avoided this question too: what was the regime? That we need now to know, because the answer will help us have some plan as to where to go from here, to determine how much of “the regime” is gone and how much still needs to be uprooted so as to arrive at the “goals of the revolution.” For some revolutionaries, the regime was simply the head of the regime. For others, it was an entire corrupt class surrounding it and benefiting from it. For others still, the regime is everyday life—the rotten head has infected all of society, and caused all society, its mores and social relations, to become equally rotten. For those, that society, too, needs to be overthrown. The old society, all of it, was “the regime.”

In an unjust world, there are always alternatives to revolt: the idea of fate; personal hedonism; intellectual immersions; criminality; clannish solidarity; the morality of fortitude; mind altering substances; soothing rituals; suicide; nihilism; graduate study. A revolution, therefore, is always a choice among other choices.

In 2011, there was no plan for revolution, anywhere, when a whole world region went up in flames after a poor street vendor in a marginal town in Tunisia self-immolated. Nor was there a plan for the great Palestinian intifada of 1987, when a street collision resulted in the death of four Palestinian workers. While both spectacular revolts that followed could be explained by years of insufferable indignities preceding them, there was no specific reason that a specific indignity on a specific day would unsettle the mighty repressive norm that, by then, had seemed everlasting.

A common strategy of betrayal takes the form of the monopoly of memory. Monopoly of memory means that the revolution, along with its memory or heritage, has become monopolized by one faction against all others. In this case, those who see this betrayal will say that the “goals of the revolution” have been abandoned, or that the revolution has strayed from its path. But revolutions may have as many goals as they have revolutionaries, and consequently as many imagined pathways. Here, “betrayal” will be seen in someone’s choice to highlight one goal and disregard another, in someone’s feeling that a preferred path was not taken, even though it could have been, or that the revolution has stopped short, when it could have gone further.

the greatest enemy of all revolutions is forgetfulness, because it attacks the core of the revolutionary experience: how it defied odds, reality, rationality, and all that had seemed ordinary, solid and eternal

the revolutionary pattern of each era corresponds to where power has become porous then

The Arab uprisings of the current era, namely those of 2011 and 2019 (but not the civil wars that followed), reveal shared patterns: they all start out first in marginal, neglected areas, from which they migrate into the well-fortified center. They rely on spontaneity as their art of moving, not on organization, structure, or even a plan. They are suspicious of vanguardism, and seem to intuitively reject any strong idea of leadership. They prefer loose coordinating structures, and “coordinators” emerge as a new revolutionary species, indicating that revolutions now need sharing of information more than centralized guidance. They operate largely at a distance from political parties, and in fact give rise to no party that can claim to represent or embody the revolution. The agent of the revolution and the maker of history is the ordinary person, not the savior leader.

those revolutions spoke in the name of a vague and large entity called “the people,” not of any sub-group, class, tribe, sect, or even the “meek of the earth.” That generality expressed their character as a meeting place of all grievances.

The regime did not know any game other than that of the established system, and thought of the revolution as a passing noise that will dissipate in due time. The main mode of governing had become autocratic deafness, across the entire region.

the counter-revolution already knows that repression alone would be unable to save it from revolution. Thus it needs to fortify itself against the nascent revolutionary culture by promoting counter-revolutionary culture, aimed at the spirit of the revolution. For example: in place of the ordinary person, counter-revolutionary culture elevates the savior leader as the only worthy maker of history; in place of the belief that had emerged in the revolutionary moment of “the people” as an enlightened and noble body, counter-revolution fosters an image of peoplehood as a savage, illiterate mob, to be feared and policed, rather than provided with freedom and entrusted with capacity.

Culture and ideas, therefore, become central battlegrounds in the age of counter-revolution

Just as in the Arab case, where the revolutionary wave met counter-revolution, so did the global wave meet a global counter-wave. Both took place across dispersed geographies, indicating that like the revolutionary wave, the counter-revolutionary wave was inspired by a spreading feeling of threat or creeping disorder. The rise of an inter-linked right-wing populism globally after 2011 may indeed be an expression of a learning process of reaction, indicating the seriousness with which the revolutionary, or at least transformative, challenge was taken. And just as in the Arab case, the global counter-revolution learned from its encounter with revolution, real or imagined, that the old order must be defended in more authoritarian ways in the realm of policing and law, and more vigorously in the realm of ideas and culture.

Ordinarily, epistemological imperialism tends to be a practice of an established mighty authority that, by virtue of its longevity or scope of its power, has become too confident of itself. But epistemological imperialism may also be a practice of opposition that, from long life under a certain power, could only think of revolution as an expression of a right to the same power.

The universal is always imperialistic when the only knowledge sought through it is confirmatory rather than transformative knowledge.

Discovery, therefore, has from the point of view of epistemological imperialism only quantitative rather than qualitative promise: it adds more of what I already know, not more to what I know.

there was a revolutionary person residing deep inside the conformist, traditional person one had seen earlier. If we do not know how to see that hidden person, we will not see the revolution.