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every state and society faces serious challenges. The difference lies in whether the underlying structures are healthy enough to effectively respond to those challenges. Viewed in this light, it’s less the arrival of the massive earthquake than whether the damaged infrastructure is rebuilt; not the crushing battlefield defeat, but whether competent new recruits and materiel can be found to replace what’s lost; not the feckless, no-clothes-having emperor, but whether the political system can either effectively work around him or remove him from power altogether. Successful states and societies are resilient when faced with even serious challenges. Falling empires are not.

it’s far more likely that the real meat of the issue will be found in a tax code full of sweetheart deals for the ultra-wealthy, the slashed budgets of county public health offices, the lead-contaminated water supplies. And that’s to say nothing of the decades of pointless, self-perpetuating, and almost undiscussed imperial wars that produce no victories but plenty of expenditures in blood and treasure, and a great deal of justified ill will.

Historians will look back at some enormous disaster, either ongoing now or in the decades or centuries to come, and say that it was just the icing on the cake. The foundation had already been laid long before then, in the text of legislation nobody bothered reading, in local elections nobody was following, in speeches nobody thought were important enough to comment on, in a thousand tiny disasters that amounted to a thousand little cuts on the body politic.

The pull of the past is strong. The mental frameworks through which we understand the world are durable, far more so than its actual fabric. The new falls into the old, square pegs into round holes no matter how poor the fit, simply because the round holes are what we have available.

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’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,”

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 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

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.

In 1952, the Italian government commissioned a study of its past colonial activities from a group of 24 scholars, largely former colonial officials, including governors and geographers. The committee, known as “Comitato per la documentazione dell’Opera dell’Italia in Africa,” (Committee for the Documentation of the Italian Activities in Africa) continued its work until 1984, producing 40 volumes, most of them hagiographies.

Fascist troops conquered Ethiopia in 1936, with the help of chemical weapons, and took Albania in 1939

“Having colonies was seen as a way of being modern,”

It’s estimated that during the 60 years of Italian colonialism, almost 1 million people died due to war, deportations, and internment

widespread summary executions, torture, and mass incarceration. To crush the Libyan resistance, in 1930 the Italian general Rodolfo Graziani, nicknamed “the butcher of Fezzan,” put the civilian population in concentration camps. In Ethiopia, the Fascists deployed chemical attacks. When Ethiopian rebels tried to kill him, in 1937, Graziani had 19,000 Ethiopian civilians executed in retaliation.

After the end of World War II, Italy’s new ruling class, largely composed of anti-Fascists, created two intertwined myths: the myth of the “good Italian colonialist” and the myth of the “good Italian soldier.”

The aim was to create a sense of cohesion between the new anti-Fascist government and the general population, by reassuring the latter they don’t share the blame of the dictatorship’s deeds

The myth of the good colonialist was devised as a propaganda tool to make the point that Italy should keep its colonies that were conquered before Fascism, which didn’t work out.

When Ethiopia requested the extradition of Graziani in 1949, Italy refused, despite the fact that he was included in a list of war criminals of the United Nations for the use of toxic gases and the bombing of some Red Cross hospitals.

In 1882, the Kingdom of Italy, which was founded only two decades earlier, invaded Eritrea, and seven years later, it conquered Somalia. Between 1895 and 1896 Italy also tried to conquer Ethiopia, but it failed spectacularly, with the Ethiopian troops inflicting on the Italian attackers the worst defeat ever suffered by a European nation in Africa. In 1911, the Italians took Libya.

Unlike other European countries, Italy never had prominent voices confronting its colonial crimes

“The French public might not have agreed with the position of Sartre or Fanon, but they knew who they were,”

colonial brutality is the subject of a classic of Italian cinema: Gillo Pontecorvo’s 1966 film The Battle of Algiers, which won the Golden Lion at the Venice Film Festival and a nomination at the Academy Awards, chronicled the brutal French repression of Algeria. It posed no problem, because the bad guys were the French.

the Italian governement intervened in 1982 to prevent the distribution of a movie that would have put Italy’s colonialism in bad light: Lion of the Desert, chronicling Italy’s repression of the Libyan resistance led by Omar al-Mukhtar, was not aired until 2009, during a state visit by Muammar al-Qaddafi

As recently as 1997, Italy formally protested against the United Kingdom because the BBC aired a documentary, called Fascist Legacy, about Italian war crimes. The Italian state TV channel RAI bought a copy of the movie but never aired it.

in 2012, a mausoleum honoring Graziani, the war criminal, was erected near Rome. A court ordered it to be taken down, because it violated a law against “Fascist propaganda” (Graziani also headed the pro-Nazi army of the Salò Republic), but the order was never carried out. While it has been defaced and mocked with graffiti, the mausoleum still stands.

Italy decolonization was “a passive process, not an active one.” Italy did not go through a lengthy independence war, as France did in Algeria, nor did it witness a large-scale civil rights movement, as Britain did in India: Italy simply lost its colonies because it lost the war

there were “two types of removal: one from the authority but also one from the Italian people.” She points out that many Italian families have recent ancestors who fought in colonial wars in Africa. “If people were to check in their attics, they will likely find memorabilia of that period,” but they ignore it

a small but growing number of Italian authors who are tackling Italy’s colonial violence head on

Italian authorities should build monuments to the victims and start teaching about colonial violence in schools: “Many high school books still claim that Italy went to Africa to bring civilization.”

Despite the fact that Italy is fast becoming a multiethnic society, and despite the fact that its colonies came to an end almost 80 years ago, the country doesn’t seem ready to face its own past.

Early farming embodied what Graeber and Wengrow call “the ecology of freedom”: the freedom to move in and out of farming, to avoid getting trapped by its demands or endangered by the ecological fragility that it entails.

The authors write their chapters on cities against the idea that large populations need layers of bureaucracy to govern them—that scale leads inevitably to political inequality. Many early cities, places with thousands of people, show no sign of centralized administration: no palaces, no communal storage facilities, no evident distinctions of rank or wealth. This is the case with what may be the earliest cities of all, Ukrainian sites like Taljanky, which were discovered only in the 1970s and which date from as early as roughly 4100 B.C., hundreds of years before Uruk, the oldest known city in Mesopotamia. Even in that “land of kings,” urbanism antedated monarchy by centuries. And even after kings arose, “popular councils and citizen assemblies,” Graeber and Wengrow write, “were stable features of government,” with real power and autonomy. Despite what we like to believe, democratic institutions did not begin just once, millennia later, in Athens.

In the locations where it first developed, about 10,000 years ago, agriculture did not take over all at once, uniformly and inexorably. (It also didn’t start in only a handful of centers—Mesopotamia, Egypt, China, Mesoamerica, Peru, the same places where empires would first appear—but more like 15 or 20.)

What is the state? the authors ask. Not a single stable package that’s persisted all the way from pharaonic Egypt to today, but a shifting combination of, as they enumerate them, the three elementary forms of domination: control of violence (sovereignty), control of information (bureaucracy), and personal charisma (manifested, for example, in electoral politics). Some states have displayed just two, some only one—which means the union of all three, as in the modern state, is not inevitable (and may indeed, with the rise of planetary bureaucracies like the World Trade Organization, be already decomposing). More to the point, the state itself may not be inevitable. For most of the past 5,000 years, the authors write, kingdoms and empires were “exceptional islands of political hierarchy, surrounded by much larger territories whose inhabitants … systematically avoided fixed, overarching systems of authority.”

does civilization rather mean “mutual aid, social co-operation, civic activism, hospitality [and] simply caring for others”?

The Dawn of Everything is framed by an account of what the authors call the “indigenous critique.” In a remarkable chapter, they describe the encounter between early French arrivals in North America, primarily Jesuit missionaries, and a series of Native intellectuals—individuals who had inherited a long tradition of political conflict and debate and who had thought deeply and spoke incisively on such matters as “generosity, sociability, material wealth, crime, punishment and liberty.”The Indigenous critique, as articulated by these figures in conversation with their French interlocutors, amounted to a wholesale condemnation of French—and, by extension, European—society: its incessant competition, its paucity of kindness and mutual care, its religious dogmatism and irrationalism, and most of all, its horrific inequality and lack of freedom.

making the case that the conventional account of human history as a saga of material progress was developed in reaction to the Indigenous critique in order to salvage the honor of the West. We’re richer, went the logic, so we’re better. The authors ask us to rethink what better might actually mean.

“How did we get stuck?” the authors ask—stuck, that is, in a world of “war, greed, exploitation [and] systematic indifference to others’ suffering”? It’s a pretty good question. “If something did go terribly wrong in human history,” they write, “then perhaps it began to go wrong precisely when people started losing that freedom to imagine and enact other forms of social existence.” It isn’t clear to me how many possibilities are left us now, in a world of polities whose populations number in the tens or hundreds of millions. But stuck we certainly are.

Politics have helped turn the issue into a matter of national pride in Rome. Populists rail against what they call a senseless system cooked up by bloodless, tasteless technocrats. Matteo Salvini of the far-right Lega party dismisses Nutri-Score as fit only for joyless acolytes of alcohol-free wine, fake meat and edible insects. Others discern a menace to Italian agriculture, designed to benefit multinationals. Mario Draghi, Italy’s prime minister and formerly chief of Europe’s central bank, is a technocrat himself. Yet to hold his fractious coalition together, he has had to make disparaging comments about Nutri-Score, too.

The food-grading endeavour is painted as a ploy to undermine ancestral farming products: it is far easier to change the recipe for Coco Pops (whose formula was recently tweaked to achieve a B) than salami (a flat E).

Italy has a child obesity problem, and the Mediterranean diet it defends originally included rather more fruit and vegetables than makers of cured ham would like to admit. “Even if foods are ancestral, it does not mean they are good for you,”

Italy has developed an alternative labelling scheme so confusing that it seems aimed at making a food’s healthiness utterly unknowable.

Italians are slim despite all that pecorino and gelato because they know these treats should be enjoyed in moderation. Professor Hercberg and others say much the same thing: everything is fine, if you adjust the quantities.