05 December 2025

Le chant des couleurs

Félix Ziem, Envol de flamants roses, étang de Vaccarès, 1895

This is an original poem written by Bora Mici using French-language expressions that relate to colors. The poem makes creative use of these idiomatic expressions and sometimes reinterprets them to insert an aesthetic background and an atmosphere as a setting for the juxtaposition of the colors, the singular character they describe and his concerns about nature and animals and the planet. Parts of it are inspired by lyrics from Belgian singer Stromae's songs, such as Carmen and Alors on danse, as well as Charles Aznavour's Ca vient sans qu'on y pense. As is now usual in my verbal creations, the poem includes a critique of modern technologies and their empire on nature and society and a message of peace inspired by my grandmother who used to say in Albanian "Truri bën hatanë, truri bën kalanë," echoed in the last line of the poem.     

Le chant des couleurs by Bora Mici

C’est un blanc-bec de rouge-gorge
très haut en couleur d’ailleurs
Il est mais vraiment fleur bleue
On dirait un merle blanc
Qui fait un rire jaune
Auprès des regards noirs
Il lui font une mine blanchâtre
Blême et pâle comme un linge
Et une peur bleue
Il ne sait jamais s’il est dans le vert ou dans le rouge
Où s’il a juste la côte
Comme le oiseau bleu de Twitter
Désormais un terte X
Qui fait grise mine aux utilisateurs
S’ils ne sont pas verts de rage
Les boutons d’or sont tellement mieux
Il porte des lunettes couleur rose
Mais il ne voit pas toujours la vie en rose
Parfois il broie du noir
Il se met au vert pour prendre de l’air
Pur comme des cristaux de neige et de ciel
Sous les rayons jaune d'oeuf du soleil qui coule
Il veut juste que le monde lui montre patte blanche
Il sait que c’est un jeu truqué, perdu d’avance
Malgré tout il avance
Il a compris que la vie est une danse
Et rien n’est vraiment perdu d’avance
Allez, haut les couleurs
On danse avec les flamants roses
ou les éléphants qu’on voit parfois
Qui n’ont pas une mémoire de poisson rouge, hein
On devrait carrément leur rouler le Tapis Rouge
Et les inviter à la Maison Blanche
Pour des pourparlers grisâtres
Sous la pluie
Ils peuvent faire part de leur avis
Qui tombe bien comme une couleur ravie du ciel gris
Sur l’achéminement de l’aide à la planète bleue
et ses régions sableuses, arides, couleur de paille et de poussière
Parfois verts comme des près
Mais qu’est-ce qu’un éléphant?
Il veut juste vivre dans son environnement
Comme tout les gens sensés
Qui savent que l’imagination est très colorée
Et qu’on lui doit la guerre et la paix.

29 November 2025

A Contemporary Sermon on the Mount

Peter Paul Rubens, The Fall of the Damned, 1621

This is a reflection by Bora Mici on René Girard's mimetic desire and rivalry based on the original text by Girard, the French-language philosophy podcast Le précepteur by Charles Robin as well as the author's own experience. It is written in French and English, and the last part in English navigates all the questions surrounding the topic of why we all like to imitate each other and how this animates a cycle of violence that came to me as I was thinking through and writing about this topic. The last part is written in very plain English, has not been edited but represents my original train of thought and choice of words, and should be accessible to anyone who is willing to read with an open mind. 

Une courte réflexion sur ma vie pour commencer avant de rentrer dans le vif du sujet

I was thinking about how my life has become and I just think life is so lonely and alienating these days. Life may have been harsher before but at least everyone belonged. At least that’s what Fellini’s Amarcord shows. Now there are so many interlopers and lonely people and screen addicts and self-addicts of all sorts. Everyone is just looking in the mirror more than ever before, whether they want to look like the stars or be an influencer or simply spend all their time online. It’s just you and your projection of yourself in there, especially when the algorithm never bursts your bubble. But in order to really understand the world and not be afraid of it you have to experience it firsthand. That’s the only way to know what is possible and what is not and to understand human nature and behaviour.

J’ai eu envie de revenir sur le sujet du désir mimétique de René Girard qu’il expose dans son livre Mensonge Romantique et Vérité Romanesque. J’ai déjà lu une bonne partie de ce texte et je viens d’écouter un podcast de vulgarisation philosophique là-dessus, à savoir, le podcast La philosophie pour tous du Précepteur Charles Robin, que je vous recommande vivement. L’idée principale du désir mimétique c’est qu’en tant qu’êtres sociaux et aussi vaniteux, épris par le souci de mouler notre image de nous-mêmes sur un modèle extérieur, on est toujours à la recherche d’une autre personne qu’on est susceptible d’admirer et d’imiter. J’ai déjà discuté dans un autre article d’Arttists Speak d’où mène notre tendance à nous retrouver dans le regard d’autrui, c’est-à-dire une ruée conformiste irréfléchie et une existence inauthentique. Ici on va examiner plus en détail le problème des engouements de masse et leur antipode, la diversité sociale, à l’aune du désir mimétique et ses retombées logiques, ou parfois irrationnelles en l’occurrence.

Pour commencer on se focalisera sur la structure triangulaire du désir mimétique que relève Girard. À titre d’exemple, la médiation débute par le sujet qui souhaite posséder un objet ou une qualité dont fait preuve déjà l’être spécial pour lui. Pour reprendre les mots du titre de l’ouvrage de Girard, le mensonge romantique relève de la fiction que notre désir nous apparteint et qu’il est foncièrement original comme le croyaient les écrivains romantiques du 19è siècle. On les associait à une existence solitaire, houleuse au niveau des émotions et animée par une sorte de génie créatif porteur d’une sensibilité éperdument religieuse et passionnée. Cependant la vérité romanesque vient démentir l’apanage singulier de ces esprits libres de se projetter dans des élans inouis. La littérature et la fiction nous apprennent la vérité profonde qu’on dissimule à nous-mêmes, à savoir qu’on est toujours dans un procédé d’imitation issu de notre vanité, de notre désir de faire nôtre une identité favorable à l’image sociale qu’on se fait de nous-mêmes et que les autres admireront à leur tour.

Alors moi j’y ai réfléchi et je me suis dite que cette théorie est pertinente au niveau de nos agissements psychologiques et symboliques mais qu’elle perd un peu de sa puissance si on considère les choix qu’on fait tous pareils et les démarches qu’on execute tous de la même manière parce que c’est plus efficace d’agir ainsi au niveau de l’existence physique. À titre d’exemple, si un appareil electrodomestique est moins polluant, moins gourmand en énergie et abordable de prix par comparaison aux autres sur le marché, ne serait-il pas vraisemblable qu’on le préférerait tous et que cela ne reléverait pas juste du désir mimétique mais bien du pragmatisme rationnel? En plus, qu’est-ce qui se passerait si on se rendait compte de ce méchanisme caché? En réalité, je ne sais pas si on peut complètement échapper à sa prise parce que parfois nos désirs se révèlent insondables, mais on peut s’habituer à se poser la question-justement pourquoi je brigue ce que je souhaite pour moi et pour les autres-et en prendre conscience de manière plus active. Ça pourrait mener à une plus grande diversité et une meilleure ouverture d’esprit et on ne se comporterait plus comme des moutons de Panurge à une telle échelle qu’on pourrait effectivement être susceptibles de suivre les tendances et de créer des bulles économiques qui après se retournent contre nous. Selon Charles Robin on veut incarner quelqu’un d’autre parce on vit dans le manque d’une essence de l’ordre de l’existentiel, et la médiation triangulaire selon laquelle on accède à l’identité d’autrui par le biais d’un objet dont on a la possibilité de s’accaparer, se renverse et on commence à s’approprier l’identité même de l’être admiré pour finalement posséder les mêmes objets que la personne dont on voulait imiter le mode de vie tout au début de ce cycle qui se répète à l’infini. C’est à la suite de ce procédé de homologation qu’on devient tous semblables. C’est pourquoi la publicité nous vend des modes de vie et non pas des objets forcément utiles. L’engouement c’est un phénomène d’imitation de masse et on peut dire de même pour les petits groupes d’élite qui puisent leur prestige dans l’exclusivité. La distinction n’est jamais originale selon l’analyse de Robin du texte de Girard. Elle cache toujours un désir d’imitation et de la “supplantation existentielle” par quelqu’un qui semble avoir plus que nous ou une meilleure vie, même si le choix de notre objet d’admiration peut être subjectif dans une certaine mesure. C’est cette subjectivité qu’il faut encourager et décliner de la manière la plus variée possible. On nous dit que la diversité génétique est propice à la survie d’une espèce. Mais on nous dit également que l’unité fait la puissance. Donc voilà une petite contradiction logique qui défie l’intuition. Qu’est-ce que vous seriez plus enclins à croire, la première affirmation ou la deuxième? L’intuition est censé nous permettre de dépasser la contradiction en nous permettant de puiser dans l’ensemble de notre expérience vécue. Par exemple, comme l’explique Charles Robin dans un épisode sur le philosophe Henri Bergson, si on considère de façon mathématique qu’une flèche parcourt une certaine distance par moitiés successives, elle n’atteindra jamais sa destination, parce qu’après avoir parcouru une moitié du trajet on peut s’imaginer qu’elle ait toujours la moitié de la moitié restante à traverser. Mais notre expérience vécue nous montre qu’une flèche part d’un endroit précis et arrive toujours à un autre endroit précis un peu plus loin. Donc notre intuition, en s’appuyant sur notre observation passée, nous dit que dans le cas de la flèche, elle arrive toujours à destination, avec un minuscule décalage peut-être. Pourtant le calcul infinitessimal est bel et bien applicable sur des distances plus grandes, et à ce point-là notre intuition défaillit. Donc est-ce que vous pensez que c’est mieux de se faire nombreux et conformistes ou différents et un peu moins soudés, un peu plus en proie au processus de la découverte de nos différences, peut-être? Que signifie la vraie solidarité selon vous?

Questions and Answers about Rivalité mimétique

I don’t get why we want to imitate the desire of others. That’s the crux of the question. According to the analysis of Le précepteur if our mediator becomes internal rather than external, distant and unattainable, we become their rival. And we want to immitate their desire and participate in a competition for an arbitrary object, that might or might not be valuable or useful. We just want it for its symbolic value or for its symbolic capital in Bourdieu’s words. But why? Why can’t we want something else, not what someone else wants? The cycle he paints is love, loss, jealousy, violence, and when the violence becomes too widespread, a scapegoat. I don’t really understand it yet. Why does the scapegoat appease everyone temporarily? Desire is a feeling that subsists only through the delay or impossibility of its fulfillment. Is that true? When I get what I want and I enjoy it, I want it again. Why? Was there something unfulfilling about it or did I just get what I wanted and it was good and not perversely denied in the end, and the satisfaction I felt made me want to repeat the experience so I would feel not like I was lacking. We always respond to lack by seeking a way to fill the emptiness. If we don’t know something we go looking for the answer. But are there things we cannot have that would lead us to jealousy and violence? Kids who all want to play with the same toy, there’s always an exception. Even if there is no scarcity, do people still compete? Is it because they want to impress their friends? But surely there is a constructive way to do this, by sharing for example and by not instrumentalizing objects or people symbolically. Do people only care about the symbolic value something has? What if they just focused on utility and cooperation? What if they were taught not to cede to their vanity? What does my vanity instruct me to do? I am trying to understand this cycle in order to break it. I don’t need a scapegoat. Is coveting what your neighbor has sin? Desire is supposed to be an illusion because according to some it can never be fulfilled. But desire is what keeps us alive. We just need a less hungry relationship to it. In order to relate to other people we need to take their point of view. Is this possible? I hope there are other people who think like me. I am using my vanity to break the cycle of violence based on need. Is vanity what we need in order to relate to other people? My image of myself affects my interactions with others. And at the point where I am, if I think I have no self, then I think it’s pointless to exist or do anything, even though I still write and try to make sense of this non-dual contradiction. I guess I have to use my sense of self to deconstruct the problem of the self, because if it leads to violence and suffering based on a perceived scarcity or rarity, which is a cognitive bias, according to that theory, then it needs to be solved so our lives can be enjoyable, unless people enjoy violence, but I don’t think they do. Everyone shirks at the idea of enduring violence or suffering and I have empirical proof of this, noticing how everyone avoids it. That’s a good basis to start on. No one likes violence or suffering done upon them or anything or anyone they love. So why do they assume anyone else does? Why do they always like to transfer the violence which arises from a sense of rivalry that is not even real, that is purely an instinct of some kind that we need to identify and release? What is release? For me release is when I can externalize some internal question or strife or energy? Well we need to find non-destructive, non-violent ways to direct this conundrum. How do we do that? We go for a walk, we let our thoughts and our feelings subside, and we write or make art or talk to someone in a thoughtful purposeful manner. We become less reactive. We can probably rechannel the energy within our own bodies without doing harm. Where is this energy coming from anyways? An external stimulus or our own internal disorder? I suppose both are possible. But how does wanting what someone else has relate to our self-regulation? Do we need competition for the same resources or the same markets and consumers or can we all try to invent something that is different and of our own stamp? I think organizing ourselves in small collaborative entities that produce a similar commodity that is somehow useful is a good idea. The smaller the groups the smaller the egos and the ability to do harm based on competition and the desire to lead or conquer. The more variety there is the less impetus for sameness and competition over the same objects or positions. If we value diversity over sameness and we don’t become defensive or say that we are somehow in competition with each other then we are happier and everyone belongs. I think it’s part of our vanity to say we are different and therefore deserving of more or less than another, but if we say we are different but all worth of the same dignity and esteem then we all win because we are all accepted, not more not less. No one is more worthy than another. If we understand this then we end all wars and discord and our egos become smaller and more tranquil. So who likes their ego? Does your ego give you pleasure? I think it does or you would not insist on being better than everyone else. Well think about your ego and what you want it to be doing? And then decide. And think about the consequences. Will they aggrandize your ego and your lack? The two are often proportionally related? The more you seek the more you feed the hungry wolf in your consciousness. But killing your ego does not work either if you want to participate in being alive. So learn to moderate it and always keep in mind that violence comes from lack and giving that lack power over your actions. Often the lack is not real. It’s just you comparing yourself to others. That’s why you should learn to be yourself and not step on anyone else’s toes unless you come in friendship and love. What is love and friendship? It’s when you respect someone for their differences and accept that they are just as worthy as you are. Stop instrumentalizing life symbolically.

What is being good or doing a good action or speaking well or engaging in a beneficial activity? It is doing something that can feel good but also that benefits someone else without hurting anyone. The good subscribes to Kant’s definition of the categorical imperative. Whatever you will to be true ought to be a universalizable concept that everyone would accept to be done onto them and to all those they love. First we are born, then we see someone do something, then we mimic their behavior without really being able to judge its quality or utility or goodness/beneficiality for ourselves because we lack the experience of it. And we also lack the experience of greater things around it or around us. Our world is small and we are thus born into prejudice. Prejudice means judging something before hand, before we can really judge it for itself. We merely copy another person whom we trust or to whom we are entrusted. And this person presumably has more experience than we do but that experience is important in quality and quantity and in all the bias and prejudice it carries with it. Prejudice is also related to doing harm etymologically. If we judge something based on our vanity, which is formed progressively through mimicry and social expectations as we grow up and become integrated into the social fabric of symbolic prejudice running amok, then we are doing harm because we are putting ourselves above others. We think we are in a competition but this is a socially constructed illusion. What are we competing for? We are competing for who is the best. And what does that mean? Nothing if we judge for ourselves. If we judge for ourselves we will realize that symbolic value comes from peer pressure and rivalry, and not from intrinsic value. Everything is necessary to life, so everything has intrinsic value. And if we judge for ourselves we will create diversity and difference in equal worth for us all because we will realize that our self-worth does not depend on what others think. And thinking you are better than someone else means being prejudiced and doing harm and not thinking for yourself or being beneficial to yourself and others. I need to think about the material implications of this worldview, but therein lies the difference between things of equal moral worth we must respect while helping each other live a fulfilling life not defined by symbolic lack or unlivable material lack and therefore emphasizing that we recognize everyone’s worth and right to exist in non-violence.

13 November 2025

Fragments from a Woman's Life, Part 1

James Rosenquist, Flowers and Females, 1984

Fragments from a Woman's Life is an original short story by Bora Mici written in Italian language. It follows the model of The Man Who Wore the News, which was published in July 2025, and uses unknown vocabulary words gleaned from various sources, including didactical texts, podcasts in Italian and Italian-language literature from authors such as Jhumpa Lahiri and Italo Calvino. This particular story is still in the making and will be published in installments as it evolves in the guise of a 19th-century roman feuilleton. However it will be a short story and not a novel. Just like for The Man Who Wore the News, this story centering on a woman's daily life and memories, is woven around a list of vocabulary words that were either new to me or that I wanted to record for the sake of better remembering them, and I followed the list in order as I had created it spontaneously, without any particular attention to themes or an underlying logic. In that sense this story is dependent on that invisible order, which gives it an unexpected dynamic and forces me to creatively integrate words I might not have otherwise chosen into the fabric of the narrative. This first installment is subject to minor modifications in the event that the subsequent one necessitates it. But I will notify you if I make any changes. As always if you are a native Italian speaker reading this, you may pick up a small mistake here and there because I have not had it edited, and I am still learning Italian. However, you might be pleasantly surprised by the complexity of the story.          

Fragments from a Woman's Life, Part 1, by Bora Mici

Si aggiustò i capelli grinzando un po’ le labbra mentre si guardava nello specchio. Stava appena albeggiando. Doveva mandare un email con il suo lavoro svolto la sera prima in allegato. Non se ne aspettava di ricevere una risposta prima del indomani. Il suo datore di lavoro le aveva comunicato che l’assegno era già stato imbucato da una settimana. Rideva sotto i baffi mentre pensava al suo sforzo frenetico ma finto per non consegnare il dossier in ritardo. In realtà avrebbe voluto spassarsela senza prendere il compito troppo sul serio. Si era veramente dimenata benché sapesse che tutto si sarebbe stato arrangiato ed avrebbe fatto un lavoro più che sufficiente. Adesso si sentiva benino mentre sognava un caffè ristretto. La bontà degli esseri umani le appariva un’evidenza schiacciante come gli uccellini che cantano sui rami senza averne coscienza. Si recò alla buca delle lettere ancora una volta per verificare che non fosse arrivato e rientrò in casa. Decise che quel giorno avrebbe messo entrambi le calze ed i calzini, ma niente calzoni, solo una gonna di lana per celebrare il freddo invernale insediatosi di recente nell’aria secca. La camicetta poi l’avrebbe messa soltanto per andare in ufficio perché altrimenti si sarebbe bagnata di sudore mentre passeggiava sotto i raggi abbaglianti del sole mattutino.

Avrebbe fatto il suo solito tragitto da una casella postale all’altra, da una cassetta delle lettere davanti a una casa che somigliava proprio alla prossima, tutte allineate sulla stessa riga scorrendo parallelamente al vicolo dove abitava. Avrebbe salutato il cassiere che stava per recarsi al supermercato, immaginandolo bonario e celibe, che inscatolava le ciliegie appena arrivate da chissà che paese lontano. Si infilò la cinghia di cuoio nero con la fibbia di metallo giallastro e gettò uno sguardo attraverso la finestra chiusa allo riverberare della luce bianca e liquida sul cofano della sua macchina rossa parcheggiata nel camino affiancando la casa. Siccome aveva delle inclinazioni ambientaliste, lo aveva fatto pavimentare di mattoni incastrati nel suolo a capofitto e spaziati tra di loro. In quelle crepe cresceva l’erba, piccola e dritta, che si era ormai ingiallita dal freddo.

Nel silenzio si rammentò il colloquio con il giornalista che le aveva chiesto come era stato di lavorare in negozio in tanto che commessa quando era giovane. Ricordava soltanto il modulo banale che doveva compilare senza nemmeno capire a cosa servisse, visto che una non chiede di diventare commessa se ha esperienze antecedenti di lavoro. Poi, d’improvviso, il suo pensiero rigalleggiò nel presente rivolgendosi ai contorni che aveva promesso di comprare per la festa di compleanno della sua migliore amica.

Due notti prima avevano fatto baldoria in una discoteca e lei le aveva lasciato sul cruscotto un foglio con l’indirizzo della festa, che purtroppo era stato bagnato nel diluvio notturno, mentre lei lo portava con sé nel corto tragitto dalla macchina in casa. Il domattina l’aveva trovato illeggibile.

Presto si sarebbe recata dalla fornaia e dalla fruttivendola ma prima doveva occuparsi della sua portiera guastata. Quando sarebbe arrivato l’assegno avrebbe impiegato un’oretta per incassarlo in banca. Non si era nemmeno resa conto di aver varcato la soglia della porta e di ritrovarsi nel giardino davanti a casa sua. Improvvisamente frugò nella buca delle lettere e vide che aveva dimenticato di recuperare una cartaccia coperta di inserzioni promettendo di fornire i prezzi più vantaggiosi per una interurbana. Doveva essere uno scherzo o una truffa! Chi ne avrebbe tratto un’utilità da un’offerta simile nell’epoca dei cellulari? In un lampo, sgualcì il foglio, ne fece una pallina, e con un sorriso lieto, pensò ad imbucarla nella cassetta del vicino così come era appallottolata. Invece si immagino che avesse davanti a sé un macellaio fiero di sé ed un monaco vegetariano e che ne uno ne l’altro avrebbe molto gradito questo suo modo di comportarsi come un monello maleducato, e che neppure stando al largo per fare loro strada, non gli avrebbe convinti che fosse un’adulta nubile che si sarebbe costituita una nuora degna di ogni onore. Le venne in mente che occorreva chiamare il padrone di casa per avvertirlo che il pagamento dell'affitto lo avrebbe consegnato quando avrebbe ricevuto il suo stipendio, e di sottecchi gettò uno sguardo alla parabrezza della macchina che era sporca, e pensò anche che doveva portarla a lavare tutta perché anche il paraurti ed il parafango erano coperti di chiazze di acqua infangata.

Aveva voglia di una pera che poi l’avrebbe anche aiutata a sciogliersi le budella, perciò rientrò in casa dal portone che era rimasto aperto, prese la sua pillola mattutina e si portò indietro quella pallottola di carta straccia e la buttò via insieme al prezzemolo marcio che trovò nel frigorifero. Qualora avesse avuto bisogno di altro ne avrebbe potuto comprare al supermercato a due passi da lì. Quantunque non le paresse necessario al momento, forse avrebbe fatto meglio a procurarselo subito per evitare ogni imprevisto. Dunque si recò a piedi al negozio del rione, sgualcì la ricevuta come aveva fatto con il foglio di inserzioni, e come un regista da film si vide salpare dietro l’orizzonte in una barca a vela sebbene le paresse seccante di essere stata interrotta nella sua fantasia dal pensiero del serbatoio quasi vuoto e della sottana di seta che doveva portare in biancheria e dopodiché averla aggiustata alla sua statura da grissino. Aprì la portiera della macchina rossa e mise il tergicristallo in moto per pulire un po’ la parabrezza. Tutt’a un tratto cominciò a tirare vento e si sentì un rintocco lontano di campana che segnalava le otto di mattina. Nel bagliore della luce del sole i suoi capelli sembravano che tornassero biondi come li aveva avuti da bambina. Sentì un tuono e si disse che da qualche parte c’era stata un’esplosione e poi si ricordò della vaglia che doveva mandare in raccomandata da subito.

Per ammazzare il tempo mentre guidava la sua macchina infangata nella direzione della posta si rammentava le vacanze presso il lago di Como dell’anno prima. Ci era andata con la sua amica, quella della festa, e dapprima erano scese alla sponda per bagnarsi i piedi e tastare l’acqua. Poi immergendosi fino alla vita, avevano accennato alcune bracciate, facendo finta di nuotare. Tuttavia, siccome non erano esperte gli sembrava di non avanzare del tutto, bensì di muoversi in tondo mentre le sagome dei pesci giravano intorno alla parte sommersa dei loro corpi bianchi come il gesso che oscilla nella luce del sole. La svolta si compì quando riuscirono a galleggiare ma al contempo sentivano un lieve disagio cagionatosi dallo sguardo svergognato di due bambini che non smettevano di fissarle. Finsero il distacco, ma questa menzogna destò un desiderio inappagato in loro di andare incontro ai bambini e di incalzarli di urli e di rimproveri duri. Tuttavia si accontentarono di percepire la luce nei loro occhi maliziosi come una forza naturale ignota che si sarebbe smussata con il calo del sole all’imbrunire. Non erano del tutto felici e si dimenavano nell’acqua a malapena addestrate, segnalando appunti mentali su come fargliela pagare a quei mocciosi scarni mentre stentavano tuttora a strapparsi dalla superficie ormai torbida che gli infastidiva. La loro riserva di pazienza era già strapiena e l’estro con cui si erano avviate nel lago dapprima era sprofondato sottacqua come una cartella pesante fradicia di dati ingombranti. Adesso i bambini si bagnavano a loro volta, i movimenti delle loro vite smunte lasciavano intravedere i passi premurosi e scorrevoli che compivano sulle sabbie moventi del fondo. Diversamente dalle amiche non sembravano affatto impacciati né avviliti dallo stento. Invece sorridevano quasi mansueti mentre lasciavano alle spalle il riparo della sponda. Si sprigionava un’energia bonaria e innocente dalle loro facce abbronzate e dalle loro membra esili e rilassate.

Mentre guidava passò accanto ad una panca di legno marcio sopra la quale avvertì uno scaffale di ottone brillante e sedutosi accanto un uomo spossato che la guardava in modo strambo come se le stesse chiedendo di fermarsi. Tutt'a un tratto lo vide sviare lo sguardo e porlo altrove, e decise che d’ora in poi non si sarebbe lasciata distrarre da persone che non conosceva neppure. I bambini del lago gli avevano davvero giocato un brutto scherzo quel giorno. Però la perizia nel barattare con se stessa rendeva il proposito un’impresa difficile da portare in porto. Non doveva darsela per scontata di poter far spargere così facilmente la foschia leggera ma sconfinata che si innalzava intorno a lei e dalla quale risaltava di nuovo il viso dello sconosciuto che la incalzava di azzardarsi a parlargli. Non si poteva permettersi di vagheggiare un tale incontro mentre guidava per spedire un’azione precisa che aveva una scadenza imminente. Invece la brama vaporosa traboccava dai confini della sua attenzione, rivolta alla strada, e che la portava sempre in avanti inesorabilmente per andare ad effettuare la spedizione del denaro. La foschia si radunava e si disfaceva a seconda delle sue emozioni che guizzavano, reggevano e poi si imbattevano abbattuti nella corsa selvatica della macchina verso l’ufficio postale. O stava andando in banca?

Si ricordò di non aver portato fuori la differenziata mentre cercava di attingere nei suoi ricordi più sepolti la ragione per cui quell'uomo sulla panca non le era sembrato una semplice inezia dell’azzardo. Era uno sforzo impegnativo e si rese conto che aveva schiacciato il pulsante sbagliato. Avrebbe dovuto acceso l’altro indicatore per segnalare che stava svoltando. Così, mentre progrediva a tentoni nella memoria annebbiata da una confusione travolgente, decise di schiarirsi le idee, tornare indietro e crivellare lo sconosciuto di domande inopportune. Aveva lavorato sodo il giorno prima, ed ulteriormente era di rado che le arrivasse di arrendersi a un impulso meno che sbrigativo. Sotto la sua corazza di impiegata infallibile c’era qualcosa di grezzo ed al contempo inafferrabile, come un graffio. Lei avrebbe dovuto spaccare in due il nodo per riuscire a svelarne il significato, dipanando così il filo che indicava la via d’uscita. Mentre rimuginava tutti questi pensieri storditi percepì un intralcio insuperabile in quanto scrittrice insofferente della mitezza con cui reagiva in realtà, malgrado la pioggia che le scrosciasse dentro.

28 October 2025

Translation: Gianni Rodari on Humility

Today I was looking for some simple fun, but since I am incapable of having complete simple fun without a lesson to learn or to impart, I have translated two texts from The Book of Errors, Il libro degli errori in Italian, so this is Bora Mici's original translation from Italian into English of The Best Man in the World and Who Is In Charge? by the famous Italian children's author Gianni Rodari. His texts often feature plays on words and little lessons in morality or grammar, or sometimes both, dispensed with great humor. Both of these stories spoke to me on this cloudy day at the end of October, the first truly chilly day, as the leaves turn bright reds and yellows, the colors of rust. I thought we could all take a moment to gather our thoughts and reflect on what truly matters in life.  

Oscar Kokoschka, Self-Portrait of a "Degenerate Artist" 1937

The Best Man in the World, L'uomo più bravo del Mondo in Italian language, translated by Bora Mici

I know the story of the best man in the world, but I don’t know if you will like it. Should I tell it to you anyways? I’ll tell it.

His name was First, and ever since he was little, he had decided, "First in name and in actuality. I will always be the first in everything."

And instead he was always last.

He was the last one to be afraid, the last one to run away, the last one to speak lies, the last one to do mean things. In fact, he was so behind everyone that he did not even do anything mean.

His friends all came in first at something. One of them was the best thief in the city, another one was the best at being arrogant, a third was the most inane on the block. He, on the other hand, was the last one to say silly things, and when it was his turn to say something senseless, he kept quiet.

He was the best man in the world, but he was the last one to get wind of it. He was so behind that he did not even know it at all.



Pablo Picasso, The Happy Family, 1917


Who Is In Charge? Chi commanda? in Italian language, translated by Bora Mici

I asked a little girl, “Who is in charge at home?”
She keeps quiet and looks at me.
“Come on, tell me, who is in charge at your house, mommy or daddy?”
The girl just looks at me and does not respond.
“So, will you tell me? Tell me who is the boss.”
Again, she looks at me perplexed.
“Don’t you know what it means to be in charge?”
Yes, she does know.
“Don’t you know what boss means?”
Yes, she does know.
“What’s the problem then?”

She looks at me and keeps quiet. Should I get angry? Or maybe she is mute, the poor thing. Now she runs away, indeed. She runs all the way to the top of the field, and from up there, she turns around, sticks her tongue out and shouts toward me, laughing, “No one is in charge because me love each other.”