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" "On 27 May 1964, a nine-year-old boy with a poor appetite, already in his pyjamas, was given special permission to stay up and watch television. His mother tricked him: ‘Look, if you don't eat, even your heroes won't make it’. I still remember the monstrous size of the stuffed loaf of bread that was placed in my hands. I chewed tenaciously, my eyes fixed on the screen. I swallowed with difficulty but without stopping: the first good luck ritual, the more I ate, the better our team played! I only stopped to wave the Nerazzurri flag on the sofa after every goal. When captain Picchi lifted the cup to the sky in the middle of the Prater in Vienna and the white shirts of Real Madrid finally appeared defeated, my father was moved to tears: how could I sleep with all that adrenaline in my brain and all that bread in my stomach? So that little boy, who was usually sent to bed before Carosello, took his place in his pyjamas in the Fiat 1300, with the flag hanging out of the window. Everyone to Piazza Duomo! Long live Inter, who freed the night for children!
Gad Eitan Lerner (born 1954), Italian journalist, writer and television presenter.
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(About Giorgio Gaber) It was by acting in this [collective] dimension that he created a unique way of connecting with the public, breaking away from all the self-referential clichés that, as a hugely popular figure, he could easily have allowed himself. Because it is true that, on the one hand, Gaber made the radical choice to remain on the sidelines; but immediately afterwards, he suggested to anyone who wanted to listen to him that they should go to him. Ready to engage in discussion with him.
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We shattered that ‘we’ that Gaber was leading us towards. He wanted to take us into our individual selves, within each of which there is religion, spirituality, artistic sensibility, politics itself, to seek, together, a different ‘we’ that would truly liberate and involve all selves. Instead, we have arrived at frightening new ‘we’s, which isolate each other and are even capable of racism and violence. We have come to ask ourselves whether human freedom is a ‘political’ or ‘anti-political’ matter.