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Skip to main content. Log In Sign Up. Discorsi sul colore della pelle tra bambini di scuola primaria: Non se ne possono trarre opere derivate. Identity, a matter of vibrant life id violent death George F. We much appreciated your hard work and energy in writing your chapters — many thanks to all of you! Bringing together such an open-minded and naturally inquisitive group of people gave the inspiration to this book. An additional thanks goes to Gradiola Kalaj who headed the volunteer team.

In that regard, many thanks as well to the students who gave us a helping hand: Further, we are grateful to all the institutions who granted their patronage to this conference: We are also grateful to the congress sponsors and their crucial and vital sustenance: Elle – Associazione Milano Interpreti, who offered their exceptional simultaneous interpreting services – Siriani in Transito, who exhibited their photography reportage during the congress and – Easy Milano as media partner.

Our final, deeply felt thanks go to our sponsor Fondazione Intercultura who made this publication possible. Never have men had so many things in common — knowledge, points of reference, images, words, instruments and tools of all kinds. Understanding the Sense of Belonging. The notion of identity — be it personal, religious, ethnic or national — is important to interculturalists.

It is fsercizi learning about schion own identity and about the identities of other individuals pdr groups that we come to know what makes us similar and or different. At the core of the intercultural dialogue we are constantly adding new layers to identity and often without giving up our own roots. The title Multicultural Peer met considerable interest and curiosity.

It seemed somehow shcino all the participants carried multicultural imprints. Undeniably, esetcizi we have not only the culture we were born into, but we are all influenced by many different cultures.

The idea of the Conference was to learn more about the forces shaping the various contexts and modalities which underpin multicultural identities.

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By bringing together a very diverse set of presentations of practitioners and academics, the conference has been an exceptional opportunity to explore the complex, ambivalent and fluid picture of multiple identities. Yet, given the limitations of less than two conference days, we felt that this was just the beginning. Indeed, we figured out a need to continue the initiated discussion, and at the same sxhino we became well aware of the enormous intellectual complexity involved.

As you will see in the following chapters, it is difficult to distill a red thread of the many different approaches to identity and cultural identity in particular. Some of our authors present not only pr, but contradictory approaches. Thus, you are invited to use your critical thinking and to come up with your own deductions. With this in mind, our objectives are modest, but necessary: This book presents a large variety of stimulating insights of eighteen very diverse authors about how multiculturalism esefcizi changes in all oer of life, and how identities are in esdrcizi permanent flux.

The non-Italian readers will find English abstracts of all chapters, and of course, everybody is invited to contact the authors directly for further inquiries. Molti sono i punti, tutti molto concreti e rilevanti, su cui Jullien richiama la nostra at- tenzione nei suoi testi sulla Cina. Limitiamoci a considerare lo scarto che separa il modo cinese di intendere la decisione da quello occidentale.

La direzione di marcia si pensava che andasse da povero a ricco, da magico a scientifico, da illetterato a capa- ce di leggere e scrivere, da ineducato a educato, da semplice a complesso, da malato a sano, da autoritario a democratico, da poligamico a monogamico, da pagano a cristiano, da op- presso a libero.

Questo episodio — non unico nel suo genere, purtroppo — mostra quanto sia compromesso il conte- sto sociale, culturale e istituzionale del nostro paese per quanto riguarda il rispetto di persone di altre culture. Anzitutto deve essere una storia globale: Un cinquecento in cui riusciamo a vedere i ili che collegano Roma e le Americhe, in un mondo in cui vivono insieme Raffaello, Cortez, il papa Borgia e Carlo V.


In questi in- contri abbiamo la sorpresa di incontrare un sovrano musulmano che promuove relazioni paciiche tra le religioni del suo impero. Understanding culture and psychology. New York and London: Migration, diaspora and information technology in global societies. Expeditions in cultural psychology. I have accepted the invitation to give an opening talk at the IX Annual Conference of SIETAR Italia to share with you, in a schematic way, some conclusions that I have come to through my research and the training initiatives that I have conducted.

The books cited in this text present an opportunity for those who are interested in deepening their understanding of the differences between the intercultural and the multicultural perspective. Therefore, I will limit my- self here to present some reflections, referring to these bro- ader and more structured texts for their wider explanations and justifications. Seyla Benhabib, who teaches Political Science at Yale University, prefers to consider culture a polyphonic narra- tive, that does not shy away from dissonances: For this conception of culture, it is true that culture makes human beings, but it is also true that men, women, young people, old people, and immigrants make culture through their everyday actions, their social interactions; discourse is an emerging aspect of social interactions Mantovani, There are many points, all very concrete and relevant, to which Jullien draws our attention in his tex- ts on China.

Let us limit ourselves to consider the gap that separates the Chinese and the Western way of approaching decision making. While in the West the emphasis is placed on the Self and more specifically on the individual mind, in China the em- phasis is on the relationship with the environment.

A powerful tool for intercultural education: The driving direction was thought to be from poor to rich, magical to scientific, illiterate, able to read and write, from uneducated to educated, from simple to complex, from ill to healthy, from authoritarian to democratic, from polygamous to monogamous, from pagan to Christian, from oppressed to free.

Still today, in compulsory schools and in the media, the knowledge of history is centered on the events that touch our country, and above all, is reticent about its dark pages of history.

This situation helps explain the frequency and severity of hate speech and contempt for people of other cultures not only in everyday situations, but even in public speeches by political personalities. We can recall the case of Senate Vice-President Roberto Calderoli, who at a party event on July 13,compared an Italian woman of Congolese or- igin, Cecile Kyenge, at that time Italian Minister for Integra- tion, to an orangutan. On February 6,the junta for the Immunities of the Second House of Parliament voted, with majority vote, that the expression was not a racist insult, but a manifestation of the freedom of expression guaranteed by the constitution to all Italian citizens, and especially to the members of the parliament.

This unfortunate episode shows how compromised the social, cultural and institutional con- text of our country is in regards to respect for people from other cultures.

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In order to reach this goal, a more robust historical knowledge schibo what schools and the media are currently offering is necessary. A more complex story is needed from what has been told to us for many years by these institu- tions, one that presented Italians as good people, and that the historian Angelo Del Boca has been questioning in his long research eserdizi. The story we need for intercultural education must have two requirements.

First of all, it must be a global story: The fifteenth century is also the time that in Europe that the modern world was born, with the flowering of the Renaissance and its early sunset, with the Protestant and the Catholic reforms, with the splendor of Italian societies and their abrupt ruin.

During the years of thewe can see the links that connect Rome and the Americas, in a world where Raffaello, Eswrcizi, Pope Borgia and Charles V all live together. A chapter of the volume maty has been particularly well-re- ceived among students is mqry one that based on precise his- torical records, tells about the meeting that took place in the second half of the 5th century between the great moghul Akbar, the Muslim sovereign of India, and a group of Jesuit missionaries invited to visit him in his capital to talk about religion.

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During these encounters we unexpectedly see a Muslim ruler who promotes peaceful relations between the religions of his empire. Many students have learned with amazement that a value that Westerners presume to hold today, tolerance, was present in India at the end of the 5th century just as Europe was torn apart by religious wars. Understanding culture and psychol- ogy. Migra- tion, diaspora and information technology in global societies. Expeditions in cultural psy- chology.

He did research and work on new technologies, cultural differences, intercultural education. He does research and work to promote knowledge and respect for the other. He has published numerous volumes on cultural psychology and in- tercultural education in Italy and abroad.

The seven authors of this part – despite their diverse approaches – all embrace a dynamic vision about cultural identity. They consider identity not as a set of fixed traits, or of stable self-representations; but rather as a fluid concept, that changes over time and contexts. George Simons Chapter 1 guides us through a pper exploration inside our personal identity boundary by starting with stories about our names and personal biographies. Marco Croci Chapter 2 reflects on how different generational and cultural meanings connected with time conceptions determine our identity through the different ways that we choose to spend eserciiz time.

Subsequently, Margherita Sportelli Chapter 3 illustrates how the identity of Chinese migrants in a small town in Southern Italy develops over time through interactions with the local community.

Gender and multicultural identity in the context of US migration is addressed by Fiona Citkin Chapter 4. The power of self- and other eserizi related to mobility programs for international students is analyzed in more depth in Chapters 5 and 6. In particular, Mattia Baiutti Chapter 5 describes how secondary school students develop a greater critical understanding of themselves through their contact with otherness and by daring to venture out from their confort zone.

Both authors recognize that identity awareness is important to the development of intercultural competence.

Actually, this finding is explicit or implicitly confirmed by all the authors. All authors clearly illustrate that any reflection on intercultural interaction in multicultural contexts starts with a good understanding of identity self-awareness and with other-awareness.

At this point, we invite the reader to consider the different levels of analysis. On the individual level of analysis, you will find a series of reflections and recommendations for personal development that also include practical training tools and methodologies.

One can note that considerations on jl level – be it migrants, tourists or students — emphasize also the relevant role of institutions territorial, political, mayrin providing services that adequately esercizk how to stimulate intercultural understanding and interactions. Simons Consultant, Trainer and Author From the construction of our names to the games we play, our identity is planted, grows and shifts in our self-talk generated by the cultural narratives we marj in.

This chapter will assist you to explore the trajectory of your own identity, beginning with your name and what it has brought scuino your life both positively and negatively. It will show how the search for identity can be both a spiritual quest as well as a deadly game. It will explore how language and the social construction of our realities are constantly at work ol shaping both individual and group identity discourse, and our social and intergroup perceptions.

When trying to introduce a concept of culture, I like to walk up to one of the participants and remark about how esecrizi seems that I am the sole speaker. Some researchers have noted that this self-talk goes on about eight times as fast as we speak to each other. However, what I do know is that they are esedcizi listening, listening to something, whether its pr is what Esefcizi am saying or the growling in their pre-lunch stomachs.

In any case, it is a legitimate question to ask: What are they listening to? Perhaps even inquiring further: What are they esrrcizi to listen to? All too many of us in education and training have subscribed to the fantasy of listening being a process of emptying out our minds in such a fashion that we can hear correctly what another person is saying to us.

Would that it were that Zen simple!