Suchergebnisse

Young people have been identified as one of the groups most severely affected by post-socialist transformation processes (McAULEY, 1995; BRAKE & BÜCHNER, 1996; KOLLMORGEN, 2003). They are growing up at a time that is characterized by the need for reorientation due to the collapse of state socialism and its far-reaching economic, political and cultural consequences (YOUNG & LIGHT, 2001). Young people in post-socialist countries are thus often described as facing additional risks and uncertainties to create their own biographies (BRAKE & BÜCHNER, 1996; WERZ, 2001).
This paper discusses the spatial dimension of young people's perception and experiences of risks. It argues that young people's perception of space has a major impact on how they perceive their opportunities to cope with, challenge and/or negotiate experiences of risks and uncertainties. It will be shown that such perceptions have major implications on, for example, their migration and career plans.
The paper will draw on new research findings from an in-depth participatory research study of young people growing up in rural East Germany (SCHÄFER, 2008). The project has focused on young people's perception of everyday disadvantages and risks, and how they translate such experiences and understandings into their (imagined) future lives. I argue here that young people's understanding of risk is interlinked with their perception of space. This spatial dimension of risk, however, has largely been neglected in previous research.

As Andrzej Mencwel observed, "as a result of fundamental historical changes" the need arises for "restructuring of the whole present memory and tradition system" (Rodzinna Europa po raz pierwszy). Changes of such significance took place in Poland during the Second World War and several following decades. Collective experience of that time was made up of – apart from political antagonisms – social and cultural phenomena such as change of elites, reinterpretation of their grand narratives (or symbolic world), the ultimate inclusion of the masses into the national project based on the post-gentry tradition and national history, the intensive development of urban lifestyle and the expansion of popular culture, industrialization and the process of forming a single-nationality state that diverted from the politics of domination over eastern neighbors and, instead, focused on developing the so-called Polish Western and Northern Lands. Tadeusz Różewicz's work referred to these experiences on both the intellectual and biographical level. Comparing Juliusz Mieroszewski's political journalism with Tadeusz Różewicz's works, Andrzej Mencwel stressed its unique relationship of the author of Niepokój. According to him, both writers were writing as though "they had truly experienced the end of the world" (Przedwiośnie czy potop. Studium postaw polskich w XX wieku). In the afterword to the German anthology of Różewicz's works, Karl Dedecius mentioned "Stunde Null" ("hour zero") as the founding experience of his writing. It was this experience that induced him to undertake the challenge of attempting a new collective and national as well as individual self-identification, searching for a radically new way of thinking and writing about man, and verifying the essential components of his identity. Andrzej Walicki called this urge "the catastrophism after a catastrophe", explaining that "once the catastrophe took place, a ca- tastrophist acknowledging its inevitability must think about 'a new beginning', about determining his own place in a new world" (Zniewolony umysł po latach). Hanna Gosk specifies that "it gave rise to situations when the necessity of discovering one's place in new geographical, social, axiological and world-view-related environment urged self-identification" (Bohater swoich czasów. Postać literacka w powojennej prozie polskiej o tematyce współczesnej). It must be stressed that the need for re-establishing the sense of identity, resulting from a major crisis, was by no means limited to the postwar artistic and political elites. On the contrary, due to social changes and democratization of the access to national culture, it concerned more than ever in the past the "everyman" who did not belong to one class solely: the intelligentsia, bourgeoisie, peasantry, or proletariat but, most often, represented multiple social rooting. Tadeusz Różewicz, alongside with writers such as Tadeusz Borowski, Marek Hłasko or Miron Białoszewski, made the "Polish everyman" (Tadeusz Drewnowski) the central figure of his work. This study discusses the modern identity of an individual in Poland in two variants: a cultured man with traditions and an ordinary, transitional, temporal, or "new", man. By adopting the narrativist approach, identity can be described through its articulations in culture, for example in literary texts. Analyzing methods of modern identification and self-awareness throughout this book, I try to prove that prose works of the author of Śmierć w starych dekoracjach present an extensive, interesting and diverse material in the matter. When necessary, I refer also to his dramatic works and poetry, especially to some longer poems published after 1989. The author's most important prose works have so far been written in the first 30-year period starting from his debut volume of partisan novellas, notes and humorous sketches Echa leśne mimeographed in 1944. While focusing on this period, I also analyze later works published in collections Nasz starszy brat and Matka odchodzi published in the last decade of the 20th century, although written at an earlier date. Różewicz's prose works analyzed here were published predominantly in the threevolume edition of Utwory zebrane in 2003/2004, in the reportage collection entitled Kartki z Węgier (1953) as well as in the collection of newspapers features, letters and notes – written in the 60s. and 70s. in most cases – entitled Margines, ale… (2010). I also make use of the earlier editions of his works, containing prose works not included in Utwory zebrane, for example, from the volume Opadły liście z drzew, as well as of some narratives published in journals and anthologies. Conversations with the writer published in Wbrew sobie. Rozmowy z Tadeuszem Różewiczem (2011) and his letters to Jerzy and Zofia Nowosielscy included in Korespondencja comprise an auxiliary material. What specifically draws my attention in Tadeusz Różewicz's prose? I read his works in the context of identity narratives manifest in culture and historical-biographical stories. The questions then arise about their formative influence on an individual: what within them presents a reference for the "self " seeking identification? When and how does individual experience take on an intersubjective meaning? Under what circumstances is it expressed in the public sphere? Have new identification patterns emerged in the Polish modernity, and if so, then what fields and phenomena of the 20th century culture or history have taken on such model significance? How and where were boundaries drawn be tween what is individual in an identity of a person speaking and thinking in Polish on the one hand, and, on the other, what is collective? What has been considered native in this identity, and what alien – for exam¬ple Western, bourgeois, communist, German, Jewish, non-normative in terms of religion or sexuality – and in what way has cultural "otherness" been constructed at that time? Trying to answer these questions, I refer to categories of cultural anthropology such as symbolic universe, collective memory, autobiographical identity, body and space in culture, as well as to notions from the social sciences – interpersonal relationship, public discourse and communicative community. To put it simply, using these categories I try to describe the most important narrative forms and topics of Różewicz's prose that allow the writer to address and express in a liter¬ary form identity problems faced by an individual and the community. I also attempt to analyze the very proces through which Różewicz devel¬ops his own unique identity narratives as well as the evolution of narra¬tive conventions of his literary work. Reading Różewicz's works in this manner and organizing chapters of this book from the ones presenting public identity (displayed publicly and codified in ideology or aesthetic) to the ones presenting private identity, I put an especial emphasis on some issues related to cultural studies and social communication. Ac¬cording to the reconstruction model, I assume that even private experi¬ences shape one's identity through culture and language. In Różewicz's narratives I describe and compare both more collective and more indi-vidual premises for constructing identity. The criterion for differentiating between these premises is determined by the narrativist approach adopt¬ed in this book. An individual's identity (even autobiographical one) is created and expressed within the existing culture and public sphere, and for this reason I am interested in history of ideas, in social relationships, symbols and role models, changes of customs and everyday life which left a distinct impression on literary, political or historical narratives. Reading these narratives, I make use of the following authors: Jan Assmann, Jean Baudrillard, Zygmunt Bauman, Ernst Cassirer, Michel Foucault, Marc Fumaroli, Hans-Georg Gadamer, Jerzy Jedlicki, Anthony Giddens, Iz¬abela Kowalczyk, Philippe Lejeune, Maurice Merleau-Ponty, Stanisław Ossowski, Ewa Rewers, Paul Ricoeur, Richard Rorty, Elżbieta Rybicka, Richard Shusterman, Georg Simmel, Jerzy Szacki, Magdalena Środa, Charles Taylor, Nikodem Bończa Tomaszewski, Christian Vandendorpe, Anna Wieczorkiewicz. I rely on their reconstruction of social-historical background of modern identity presented by these authors as well as on language used by them. The book structure results from the overlapping, or even conflict, of two research objectives. My task is to analyze the most important prem¬ises and forms of identity in Różewicz's prose, and I describe them in separate chapters as problems of culture, literature and history of ideas as well as models and social projects. It is my wish that all these perspectives make up a coherent identity narrative of man of the second half of the 20th century – a "biographical" case study. The study covers the pro¬cess of political empowerment of an individual; his/her participation in democratized mass culture; his/her attitude towards collective memory, towards Polish and European cultural community; experiencing of body, sexuality and everyday existence; emotional and social relationship with space; and, finally, an autobiographical identity which I reconstruct as a transitional and provisional "whole". One of the most significant issues covered in the book is the western orientation of Polish collective identity in the 20th century, related to the modernization of Central Europe and the postwar division of the continent by the Iron Curtain, which created in Poland a phantom idea of the West, as well as to the shifted borders of the Polish state to the territories by the Odra river and the Baltic Sea, to polonization of former German lands, and, finally, to historical and polit¬ical discourse legitimizing this transfer of territories. Tadeusz Różewicz as a travelling writer and journalist has relentlessly problematized the relationship between Europe and its Polish idea; as a resident in Gliwice and Wrocław, not only has he described – since the trip down the Odra river on a fishing boat from Koźle to Szczecin in 1947 – symbolic colonization of the post- German Nadodrze, but also artistically diagnosed the birth of the new individual and social identity of the inhabitants of this border area, with its clashing narratives of history, biography and national literature alongside the overlapping traces of different cultures and traditions. Writing about Różewicz's man in this book, I clearly do not mean the writer himself. It is obvious that among many convictions and attitudes that the author of Sobowtór manifests, there are some of which he is fond, and there are others of which he is not. I do not disregard his views voiced in non-fiction narratives and public speeches, yet I am mostly interested in experience, world view and self-comprehension of his literary persona and literary hero presented or partially derived from an idea of man and of community in his texts. Analyzing Różewicz's works, I therefore distinguish between his self-evident journalistic approach and his humanistic reflection which is a result of a philosophical or literary presentation of identity problems an individual faces. I read his prose as an element of a public discourse and at the same time as an indirect – formulated in fictional, intimate or notebook narratives – criticism of social reality and European culture in the 20th century. In most cases, I leave open questions such as whether or not Różewicz was or is committed to a specific political project; whether or not he is a modern man in different meanings of this notion; whether or not his personal identity coincides with identity narratives in his books. Finding an answer to these questions is not a purpose of this book. It is, distinctively, the problem of Tadeusz Różewicz's intellectual commitment to modern culture, literature and history and a problem of the writer's role in creative and critical understanding of them that I find more interesting and important. ; MNiSW

The current study examines the extent to which religiosity account for ideological orientations in 16 countries from five continents (Australia, Brazil, Chile, Germany, Greece, Finland, Israel, Italy, Japan, Poland, Slovakia, Spain, Turkey, Ukraine, the United Kingdom, and the United States). Results showed that religiosity was consistently related to right and conservative ideologies in all countries, except Australia. This relation held across different religions, and did not vary across participant's demographic conditions (i.e., gender, age, income, and education). After controlling for basic personal values, the contribution of religiosity on ideology was still significant. However, the effect was substantial only in countries where religion has played a prominent role in the public sphere, such as Spain, Poland, Greece, Italy, Slovakia, and Turkey. In the other countries, the unique contribution of religiosity was marginal or small.

Totalitarianism has been an object of extensive communicative research since its heyday: already in the late 1930s, such major cultural figures as George Orwell or Hannah Arendt were busy describing the visual and verbal languages of Stalinism and Nazism. After the war, many fashionable trends in social sciences and humanities (ranging from Begriffsgeschichte and Ego-Documentology to Critical Linguistics and Critical Discourse Analysis) were called upon to continue this media-centered trend in the face of increasing political determination of the burgeoing field. Nevertheless, the integration of historical, sociological and linguistic knowledge about totalitarian society on a firm factual ground remains the thing of the future. This book is the first step in this direction. By using history and theory of communication as an integrative methodological device, it reaches out to those properties of totalitarian society which appear to be beyond the grasp of specific disciplines. Furthermore, this functional approach allows to extend the analysis of communicative practices commonly associated with fascist Italy, Nazi Germany and Soviet Union, to other locations (France, United States of America and Great Britain in the 1930s) or historical contexts (post-Soviet developments in Russia or Kyrgyzstan). This, in turn, leads to the revaluation of the very term "totalitarian": no longer an ideological label or a stock attribute of historical narration, it gets a life of its own, defining a specific constellation of hierarchies, codes and networks within a given society.

On their journeys to and through Europe, refugees and other migrants are commonly subjected to violence in its multifaceted forms. We argue that these "journeys of violence" are a direct effect of a fundamentally uneven and asymmetric global mobility regime that creates frictions and fragmentations in the European border space and beyond. Our argument is based on: (1) a state-of-the-art literature review on refugees' mobilities towards Europe and new patterns of involuntary immobilisation through border regimes, (2) a secondary analysis of recent quantitative data from the Socio-Economic Panel (SOEP), which includes a large data set on refugee's journeys to Germany, and (3) original qualitative interviews that were conducted with migrants in Germany and Bosnia-Herzegovina. We will first show that mobility in the context of violence is highly selective and that trajectories of mobility significantly depend on mobility capital. Second, we consider the fortification of European borders and the externalisation of control regimes as facets of structural violence and demonstrate their effects on refugees' mobility, namely the fragmentation of journeys and the systemic production of situations of protracted immobility at multiple border sites. Third, we provide insights into refugees' exposure to and experiences of direct violence on their journeys, which must be understood as immediate consequences of the structurally violent conditions that govern their mobility and the cultural violence of delegitimising and illegalising refugees' movements.

Use of qualitative interviews with individuals currently receiving mental health services has increased over the last decade in the United States due to the calls for system change that emphasizes individuals' perceptions of their own progress. However, interviews with youth receiving mental health services are rarely encountered. In this article, an overview of methodological considerations when conducting an interview inquiry with youth currently receiving mental health services will be discussed, incorporating suggestions from the published literature and our experiences with previous interview studies. Our theoretical definition of youth receiving mental health services along with six major areas of concern: appropriate interview questions, youth development of cognitive ability, ethical issues, power relationships, cultural competency, and methods of interview inquiry are discussed. Finally, other researchers are encouraged to investigate techniques for gathering rich data through interview research with youth experiencing mental health issues.

West Nusa Tenggara Province, especially the island of Lombok, has many tourist destinations, namely nature tourism, cultural tourism, and tourist attractions (sports tourism). Still, the tourism sector in NTB is one of the sectors most affected by the COVID-19 pandemic era. This study aimed to determine tourist risk perception, destination image and tourist experience on revisit intention after the Covid-19 pandemic. This study uses a quantitative approach with an explanatory research design. This research was conducted in Kuta Tourism Destinations, Central Lombok Regency, Lombok Island, West Nusa Tenggara Province, Indonesia. The research population is all people who have visited the Mandalika KEK tourist attraction on the island of Lombok after the Covid-19 pandemic in March 2020. The sampling technique is non-random sampling, so the number of research samples is 85 people. Data collection techniques used are questionnaires and documentation. Data analysis was carried out using the Partial Least Square approach. The results showed that 1) Tourist Risk Perception has a negative and significant effect on Destination Image; 2) Destination Image has a positive and significant impact on Tourist Experience; 3) Tourist Experience has a positive and significant effect on Revisit Intention; 4) Tourist Risk Perception has a negative and significant effect on Kuta Lombok Tourist Destinations after the Covid-19 pandemic; and 5) Destination Image has a positive and significant impact on the Revisit Intention of Tourists of Kuta Lombok Tourism Destinations after the Covid-19 pandemic.

The article examines the reproductive decisions of Russian urban middle‐class women. We look at women's lives in the context of Russian pronatalist family policy and the official conservative gender ideology of 2019-2020. Based on biographical interviews with 35 young women, we focus on working mothers. The sample is composed of middle‐class mothers since their lifestyle serves as a cultural model for the whole Russian society. We reconstruct the everyday rationalities deployed by the mothers to justify their reproductive decisions. The respondents seek "self‐realization," postponing childbirth or limiting their reproduction. We reconstruct the discourse of "pragmatic individualism" as an everyday logic used by mothers, which helps them cope with the instability of the labor market and marriage and the lack of state social support. Using the logic of "pragmatic individualism," women present themselves as respectable, socially competent individuals able to build their lives according to middle‐class living standards. The logic of pragmatic individualism contradicts the message of pronatalist state ideology based on "traditional" gender roles and high fertility. It gives women a rational explanation for why, despite socially supported childbearing, they decide to have only one or two children. We argue that while women rationalize childbearing decisions for financial security and social well‐being, their rationale is determined by class standards of respectability. These standards are associated with high standards of care and quality of life for a small number of children.

Over the past decade, Slovakia has witnessed the dismantling of public human rights institutions and gender equality policies and incessant efforts to limit sexual and reproductive rights. While these processes have been mostly discussed in relation to the transnational anti-gender movement, this article conceptualizes them as part of an illiberal turn. We argue that recent rhetorical, institutional, and policy processes in Slovakia have been enabled by a discursive shift positing a new subject: conservative people and their rightful demands. Our argument is bolstered through two analyses. Quantitative content analysis of media articles published between 2002 and 2020, firstly, traces the increased emphasis on the signifiers "conservative" and "liberal." This examination demonstrates that the anti-gender discourse in the 2010s accelerated and normalized this specific discursive frame. Furthermore, it underscores how the carriers of the conservative label shifted away from institutions towards individual politicians and, more importantly, toward a collective subject—people. Qualitative discourse analysis, secondly, focuses on the anti-gender discourse, understood here as a Laclauian populist practice. It posits three types of demands entangled in an equivalential chain—demands dealing with cultural recognition, material redistribution, and political representation. This analytical approach enables us to show how the construction of the conservative/liberal divide goes beyond the struggles for so-called traditional values, but is embedded in broader socioeconomic processes, and how it led to calls for political representation of the "conservative people" and for a "conservative" (in fact illiberal) transformation of political institutions.

In the contemporary societies people try to build an individualized approach through life, while the collective identity coercions starts to pale. This ratio consists of many aspects like the intensity of the existing collective identities, the consistency of transmission of the parent's way of living to their children and the individual choices that are available for the young people in the specific social context. In Macedonian society there are some modern processes concerning the development of stronger personal identities of the youth, and their attempts to change the way of living comparing the way their parents did. Having in mind that in Macedonia live citizens that are members of different cultural and ethnic groups the analysis will show even local differences elaborating these phenomena. There are indications that there is some fluctuation towards bigger individualization among youth and the evidence that the young people still lives their parent's collective identities. The target group of the research is the student population, in the study that was done on the sample of 707 respondents, chosen by quotas, from the six universities in the country. The main thesis is that the students are still "overshadowed of the successes" of their parents past social experience, that is strongly connected with the collective nature of their identities. The main research questions are the state of the collective identities, the relation between the parents and the student's collective identification, and the evidence of stronger development of the self-confidence among students. (author's abstract)

BackgroundMalaria in Southeast Asia frequently clusters along international borders. For example, while most of Thailand is malaria free, the border region shared with Myanmar continues to have endemic malaria. This spatial pattern is the result of complex interactions between landscape, humans, mosquito vectors, and malaria parasites. An understanding of these complex ecological and socio-cultural interactions is important for designing and implementing malaria elimination efforts in the region. This article offers an ecological perspective on the malaria situation along the Thailand-Myanmar border.DiscussionThis border region is long (2000 km), mountainous, and the environment ranges from thick forests to growing urban settlements and wet-rice fields. It is also a biologically diverse region. All five species of malaria known to naturally infect humans are present. At least three mosquito vector species complexes, with widely varying behavioural characteristics, exist in the area. The region is also a hub for ethnic diversity, being home to over ten different ethnolinguistic groups, several of which have been engaged in conflict with the Myanmar government now for over half a century. Given the biological and ethnic diversity, as well as the complex socio-political context, malaria control and elimination in the region is challenging.ConclusionDespite these complexities, multipronged approaches including collaborations with multiple local organizations, quick access to diagnosis and treatment, prevention of mosquito bites, radical cure of parasites, and mass drug administration appear to be drastically decreasing Plasmodium falciparum infections. Such approaches remain crucial as the region moves toward elimination of P. falciparum and potentially Plasmodium vivax.

This paper considers the impact of the most recent global economic crisis on immigration in the Czech Republic. Developments during this economically troubled period suggest that the "immigration-inexperienced" Czech Republic, which has attracted significant numbers of people seeking economic opportunities in the past decade for the first time, has repeated historical mistakes made by Western European countries during the 1970s oil crisis. Initially, promising economic growth at the beginning of the decade allowed the Czech government to ignore issues of immigration, including controlling inflow and immigrants' integration into the majority of society. The sudden reality of jobs disappearing in late 2008, irrespective of the fact that many employers in the economic sectors are dependent on foreign guest workers, caught the country unprepared. In an effort to level the unemployment rate and dampen societal unrest, the Czech Republic offered financial assistance to immigrants who opted to depart voluntarily, but officials overestimated the willingness of foreign labourers to return home, even if gainful work vanished. This paper is based on research conducted among participants of the government-assisted Voluntary Return Programme and a follow-up ethnographic study in the Vietnamese, Ukrainian and Mongolian communities in Prague. It can be shown that most immigrants decided to stay despite extreme declines in their living conditions. While the motivations of immigrants to leave or stay are multifaceted, this paper offers an alternative to the "pull-push" model that takes into consideration economic as well as cultural factors, which both impede and inhibit migrants from returning "home".

Frontmatter --Contents --Acknowledgements --1. Urban Europe and the European Union /Mamadouh, Virginie / Wageningen, Anne van --Part 1: Citizenship --2. At home in the city? /Duyvendak, Jan Willem / Wekker, Fenneke --3. A tolerant social climate? /Sunier, Thijl --4. Sex and the city /Hekma, Gert --5. The city as integration mechanism? /Klaver, Jeanine / Odé, Arend --6. Undocumented immigrants /Garcés-Mascareñas, Blanca / Chauvin, Sébastien --7. From Mokum to Damsko and back again? /Mamadouh, Virginie / El Ayadi, Nesrin --8. Schools in the multilingual city /Agirdag, Orhan --9. City kids and citizenship /Karsten, Lia --10. Those who feel left behind /Pinkster, Fenne M. --11. Exiles in the city: A triptych /Snel, Guido / Eckenhaussen, Sepp / Ruiter, Fien de --Part 2: Urban nodes --12. Hub Cities 2.0 for the 21st century /Arbonés Aran, Núria --13. Competing cities and urban networks in medieval Europa /Steensel, Arie van --14. Beyond anti-urban sentiments /Hemel, Zef --15. Trendy coffee shops and urban sociability /Rath, Jan / Gelmers, Wietze --16. A quiet transfer /Geltner, G. --17. Build something different for a change! /Verlaan, Tim --18. Big is beautiful? /Majoor, Stan --19. Creative cities and shrinking cities: False opposites? /Bontje, Marco --Part 3: Creative cities --20. The creative destruction and recovery of cities /Jonker, Joost --21. Visions and symbols of the creative city /Rasterhoff, Claartje --22. Smart cities value their smart citizens /Kresin, Frank --23. The dangers of a tamed city /Kloosterman, Robert C. --24. Cities and creative unpredictability /Föllmer, Moritz --25. Cultural Incubators: The squats of the 21st century? /Draaisma, Jaap --26. New cities as testing grounds for a new urbanity /Reijndorp, Arnold --Part 4: Sustainable cities --27. The social sustainability of European cities /Musterd, Sako / Nijman, Jan --28. Bothersome and besotted /Blok, Gemma --29. ProefGroen (Taste Green / Test Green) /Dijkstra, Coosje / Halberstadt, Jutka / Seidell, Jaap / Verhoeff, Arnoud --30. Cycling is an acquired skill /Brömmelstroet, Marco te --31. Growing socio-spatial segregation in European capitals: Different government, less mitigation /Musterd, Sako --32. The future of the city /Slot, Jeroen / Michon, Laure --33. Welcome to Amsterdam! Well, not really /Wijngaarden, Arie van --34. More than just housing /Veer, Jeroen van der / Schuiling, Dick --35. The energetic city: Between dreams and deeds /Hisschemöller, Matthijs --Part 5: Urban representation --36. The dreamed European city (urbo kune) /Laan, Eberhard van der --37. Interlocking identities /Wintle, Michael --38. An eye for freedom: Spinoza and Terstall in Amsterdam /Pisters, Patricia --39. An urban geopolitics /Bialasiewicz, Luiza --40. Decor and decorum in diplomacy /Wusten, Herman van der --41. Urban diplomacy in Europe /Vos, Claske --42. Town twinning /Mamadouh, Virginie --Part 6: Cities in administrative and policy networks --43. The city as a tool to promote European integration: Napoleonic Amsterdam /Burg, Martijn van der / Wageningen, Anne van --44. The European city as a bulwark of resistance against neoliberalisation /Zuidhof, P.W. --45. About bed, bath and bread /Versteegh, Lia --46. Safe cities in Europe: Making the leap to sustainable connections /Boer, Monica den --47. URBAN Bijlmermeer /Dukes, Thea --48. A Europe of peripheries /Savini, Federico --49. An Urban Agenda for the European Union: About cities or with cities? /Heijde, Wouter van der --50. 2031: The year the city disbanded the state /Wageningen, Anne van

Africa and India share a long history of trade, investment and slavery. The Portuguese alone brought up to 80,000 slaves from Mozambique to India since the 16th century. Unlike slaves in other parts of the world, African slaves, soldiers, and traders had a strong military and cultural influence on India's culture and society. Some of the slaves even held privileged positions. Today India competes with other global players, especially China, for African resources and markets. Growing racism and Afrophobia towards African migrants, however, could hamper the ambitions of the New-Delhi government. India's social networks and political leaders are increasingly looking for scapegoats and "strangers" to blame for their failures due to religious, racist and linguistic prejudice. Racism and Afrophobia did not appear first under Modi's administration, but they have become more daunting and contagious. The famous Indian writer and political activist, Arundhati Roy, rated Indian racism towards black people as almost worse than white peoples' racism. For example, Africans, who were often summarily disqualified as "Nigerians", were generally accused of being drug dealers and even suspected of "cannibalism". Yet, Indian authorities at all political levels did not effectively counter this. On the contrary, they not infrequently encouraged these prejudices. Modi, for example, compared breakaway Indian regions to "Somalia".

La presente ricerca in Servizio Sociale si occupa del difficile e complesso rapporto che i migranti hanno con la morte, sia dal punto di vista teorico e culturale, sia dal punto di vista concreto. Entrambi i due poli dell'analisi infatti, la migrazione e la morte, come "fatti sociali totali" (Mauss 1965) danno la possibilità, intrecciati ed analizzati in questa interconnessione, di studiare una vasta gamma di fenomeni sociali da un punto di vista inedito e produttivo. Secondo l'ottica del Servizio Sociale la ricerca pone due domande e ipotesi di studio: come è possibile far fronte alle difficoltà umane dello straniero in seguito al pensiero della propria morte all'estero e alla morte dei propri cari lontano dal paese di appartenenza? Come può la visibilità delle differenze che si manifestano nelle diverse concezioni e pratiche della morte (di cui sono portatori gli stranieri) rivitalizzare il "tessuto liso" (Sozzi 2009) della morte nella società occidentale? La ricerca è suddivisa in sette capitoli, il primo dei quali è un'analisi delle riflessioni tanatologiche prodotte nel corso del pensiero filosofico occidentale, con uno sguardo al pensiero cinese come forma "altra" del morire e di concepire il "Tra" insito in ogni divenire. Il secondo capitolo affronta le dinamiche sociologiche e antropologiche che la morte comporta su di una società, le strategie messe in atto dalle concezioni primarie, dalle concezioni religiose dell'esistenza, dalle forme laiche dello Stato e, a prescindere dalla cultura di provenienza, dalle comunità. Analizza quindi lo shock implicito ad ogni decesso e la successiva ricomposizione del tessuto sociale (D'Agostino 1977), gli strumenti in mano alla comunità per far fronte a questo turbamento (lutto, cordoglio, memoria, afflizione etc.) e la crisi delle attuali strategie nella società post-moderna occidentale. La ricerca quindi passa ad affrontare la questione teorica degli stranieri e delle caratteristiche che contraddistinguono l'individuo migrante, cercando una definizione per esso che lo differenzi il più possibile dal resto della popolazione residente, in maniera da mettere in rilievo il perché di una scelta, per la ricerca, di una analisi del rapporto che i migranti hanno con la morte, oggetto specifico del quarto capitolo. In questo capitolo vengono infatti affrontate questioni cruciali del fenomeno migratorio, come per esempio il "mito del ritorno", ma dal particolare punto di vista della morte. La scelta del luogo di sepoltura poi si configura come un importante indicatore della volontà o meno del migrante di radicarsi altrove rispetto al suolo natio. Il quinto capitolo spiega il perché della scelta della Provincia di Viterbo come spazio di analisi e delinea le caratteristiche e la struttura del territorio, sia dal punto di vista della composizione nazionale delle persone migranti, sia dal punto di vista della loro morte. Il sesto capitolo è dedicato alla metodologia ed affronta di conseguenza il perché di determinate scelte di indagine, come le interviste semi-strutturate e l'approccio di sociologia visuale. Il settimo capitolo scende nel dettaglio dell'analisi dei dati, raccolti in 25 interviste, delinea i ritratti degli intervistati e li suddivide in quattro categorie o figure tipo (localistici nostalgici, localistici globalizzati, cosmopoliti nostalgici e cosmopoliti globalizzati). La ricerca si occupa anche, parallelamente, ma con continue linee di intersezione, del viaggio compiuto a Lampedusa per la somministrazione di interviste a testimoni privilegiati del fenomeno migratorio (Padre Vincent Mwagala e Don Stefano Nastasi).