Suchergebnisse

The vast output of Carlo Cattaneo contains no works specifically on the theme of colonialism. Nevertheless, this author, who is often represented as the historian of the triumphant bourgeoisie, frequently makes observations on the relationship between Europe, at the height of its splendor & its capacity for expansion beyond the continent, & the peoples & civilizations of the non-European world. His essays on India & China are particularly illuminating in this respect. Cattaneo's analyses contain an original mixture of historical reconstruction, cultural comparison & armchair anthropology. One is continuously aware of his perception of the need to reconcile the process of universalization emanating from Europe with the specific practices & values found in other nations & other forms of state. Racialist perspectives are completely alien to Cattaneo's work, & this guarantees an attitude of respect, though without ruling out a realistic recognition of the superiority behind Europe's position of dominance. Moreover, Cattaneo was not in a position to take into account "real" colonialism: having died in 1869 -- the year of the opening of the Suez Canal & the purchase of the Assab Bay by an Italian company -- he was not able directly to witness the emerging experience of Italian colonialism. In this sense, the more direct point of reference for Cattaneo's work is British colonialism. Adapted from the source document.

A causa della crisi sanitaria globale provocata dall'epidemia da COVID-19, per quasi due anni abbiamo vissuto in uno stato d'emergenza sociopolitica accompagnato da restrizioni alla mobilità, nuove norme igieniche e distanziamento sociale. Il regime di lockdown ha imposto per vari mesi, nella maggior parte dei paesi del mondo, la chiusura delle scuole e delle Università (e l'impiego di dispositivi di didattica a distanza e continuità degli insegnamenti). Il prezzo da pagare è stato particolarmente alto: i ricercatori dell'Organizzazione per la cooperazione e lo sviluppo economico hanno stimato che, durante i primi 9 mesi di crisi sanitaria (marzo-dicembre 2020) avevamo già perso più di 200 milioni d'anni d'apprendimento (Hanuschek e Woessmann, 2020). Il mondo dell'educazione ne ha profondamente sofferto e un nuovo programma di ricerche si è rapidamente sviluppato, volto questa volta a comprendere le dinamiche educative in tale nuovo contesto così come l'impatto che ha avuto la pandemia sulla salute mentale della comunità educativa.
È questa, dunque, la ragione del redux nel titolo di questo contributo. Così come i reduci tornano dal fronte, con queste pagine vorrei tornare su un tema che ho già avuto l'opportunità di introdurre per riproporlo alla luce degli interrogativi posti dalla crisi sanitaria (un vero e proprio campo di battaglia). L'obiettivo è di sintetizzare alcune considerazioni riguardo i più recenti sviluppi del dialogo che intrattengono le scienze umane e sociali e le neuroscienze al fine di riesaminare la logica soggiacente alle ricerche in ambito educativo e proporre nuovi scenari.

The intention of this study based on analysis of the series of European Value Study (1990, 1999, 2009 and 2018) is to investigate, using a comparative, diachronic approach, the relationship between modernization and the gender gap in religiosity in Italy. In line with the theoretical perspective which valorizes the role of culture in explaining this relationship, our hypothesis is that the most modernized areas demonstrate a more contained gender gap. We expect that differences of religiosity between men and women are more contained in the country's north-central zones - characterized by higher levels of modernization - compared with the south. Furthermore, since the distance between the levels of modernization in the two areas has not increased noticeably over the last three decades, we could be forgiven for expecting that the difference between them in the religious field would not reveal important changes. To our surprise, the findings of the analyses offer but limited support to our hypothesis.

Since 2008, European societies have experienced multiple and prolonged crises, the negative effects of which have mainly impacted young people. Based on data from three waves of the European Values Study (1999, 2008, 2017) this essay analyses whether, among these effects, there is a deterioration of "cosmopolitan openness" in young people in terms of attitude and sense of belonging. Proceeding from a perspective of "social cosmopolitanism" along two lines of inquiry, the essay first analyses whether and how the crises have altered young people's attitudes of openness and sense of belonging, and if such effects differ between European countries. The second line of inquiry explores the link between these two dimensions of cosmopolitan openness and the characteristics of the young people, with particular attention to the Italian case. The research reveals the presence of internal fractures within this segment of the population with regard to young people's ways of relating to diversity and negotiating belonging, which schisms recent crises are found to have further strengthened.

We use EVS-WVS data to test our hypothesis about the contextual dependence of cohesion in Europe. In particular, we apply Bayesian Networks to describe the emergence of Social Cohesion in different welfare models. The creation of different networks for each Welfare model aims at demonstrating that a different way to manage Social Policies creates different paths of Social Cohesion. Political participations, civil engagement and positive social ties are fundamental dimensions, producing Social Capital, while social cohesion requires further dimensions too, as the presence of structural dynamics (equity, granted public services) and the increase in satisfaction. The mechanisms detected are similar enough from different areas, with interesting specificities for Mediterranean, Social-Democratic and Post-communist models.

Pier Paolo Pasolini was one of the most controversial Italian authors of the second half of the 20th century. A very particular character in the cultural and literary Italian world, he played an important and critical part in a society tending to a total homologation. Pier Paolo Pasolini spread a radical censure against the consumers' culture and the social homologation. However, in his literary and cinematographic work, beside a hard realism by which he presented his cultural denunciation, it's evident – perhaps in a contradictory way – an attempt to mythicising the "lumpenproletariat" that represented, in his opinion, the innocence and the cultural virginity that the neo-capitalistic culture was suppressing.