The rise of identity politics is challenging European constitutionalism that, after the failed effort to create a demos under a Con- stitution, focused on the protection of human rights. When the demands for identity recognition cannot find spaces to be voiced, they may lead to forms of new populism/nationalism. Against such backdrop, how can constitutionalism help to manage this tension?
L'esperimento costituzionale americano è fondato sul seguente paradosso: costruire un sistema capace allo stesso tempo di permettere la pacifica coesistenza tra diversi cittadini, lasciando questi ultimi liberi di scegliere il proprio modo di perseguire la felicità. Originariamente, il costituzionalismo americano ha tentato di risolvere tale paradosso costruendo un sistema di regole capace di incanalare e ricomporre le differenti visioni presenti nella società in una duplice garanzia fondata sulla divisione orizzontale e verticale del potere. Ma l'avvento delle identity politics e la polarizzazione politica tipica dell'epoca post-moderna hanno messo in crisi la tenuta di tale architettura costituzionale, lacerando il tessuto politico-sociale e l'accordo costituzionale che da esso deriva. Il presente articolo affronta tali sfide, indagando le cause storiche e i problemi odierni della attuale crisi costituzionale. ; The American constitutional experiment is based on the following paradox: to build a legal system that allows for peaceful coexistence among all citizens by maintaining, at the same time, the freedom to choose different ways of pursuing happiness. Originally, the main goal of American constitutionalism was to safeguard political disagreement through the vertical and horizontal separation of powers. The rise of the identity politics is challenging this constitutional framework and the polarization of the political system is threating the US democracy and the constitutional agreements that come from it. The present paper aims to address these challenges analyzing the historical origins and the current issues of this constitutional crisis.
Per questo numero di Formazione & Insegnamento è stato scelto di approfondire i temi Identità, Generatività e Trasformazioni Sociali, perché essi corrispondono ad altrettanti campi in cui l'educativo e il sociale sono sollecitati a costruire società solidali, innovative e sicure (Horizon, 2020). I contributi degli Autori presenti in questo numero hanno colto da varie prospettive le sfide sottese. Le società democratiche contemporanee sono minacciate non tanto (e non solo) da fenomeni eclatanti ed eccezionali, quanto dalla coscienza ordinaria e convenzionale, che si piega a una comprensione meccanica degli eventi e soffoca l'autenticità dell'interazione democratica. Per affrontare negli spazi educativi tali prospettive serve instillare abitudini di consapevolezza critica che consentano di far emergere riflessioni focali sulla natura dell'identità che vogliamo auto-costituire, non semplice espressione del pensiero uniforme.
Sky Lee is one of ethnic writers who dare to challenge the long-run silence of marginalized group, by the means of writing in English about historical experience of her community. Her book, Disappearing Moon Café which was published in Vancouver in 1990, immediately caught the public attention and won the City of Vancouver Book Award while being nominated the Governor General's Literary Award. Lee, as a female writer, cares very much about females' struggle for identity from one generation to the next. With the influence of postcolonialism and women's movements, identity became more and more concerned by the minority groups. Postcolonialists hold that women from the Third World countries are under the dual oppressions. On the one hand, they are subjected to racial and cultural discrimination under Euro-American dominated society; on the other hand, they suffer from gender prejudice in both white hegemony and patriarchal doctrines. For more than one century of racial discrimination and segregation, Chinese Canadians have been on the brink of mainstream society. Whereas the females have a crueler condition as they are the victims of being marginalized from racism and gender prejudice simultaneously. In Disappearing Moon Cafe, all female characters have suffered self-loss to some extent. Therefore, how to construct its own identity becomes an urgent problem that needs to be solved. This thesis will introduce the living conditions of Chinese Canadian women and the identity crisis they encounter by the means of rereading the novel Disappearing Moon Cafe. Based on the theories of postcolonialism, feminism and other identity theories, this thesis will conduct a multi-dimensional study on the self-identification of Chinese Canadian women through the in-depth analysis and study of the novel Disappearing Moon Cafe. Mainly divided into two parts, it focuses on how Chinese Canadian women form their own identities in terms of cultural and gender perspectives. First of all, being aware of the conditions they are in, Chinese Canadians have to trace back to their origin and gain power from their own profound traditional culture while challenging and resisting the cultural hegemony in Canadian society. They should rediscover the silent history of its own ethnic culture and aware the great contribution the ancestors made to the development of Canada. Canadian born ethnic Chinese are easy to get confused for self-identity as they are not accepted by white race on account of physical appearance while being considered as not pure Chinese at the same time. Thus, they have to find a comfort in the marginalized state and establish the unique hybrid culture. Secondly, the prejudice toward females demands for a solution. This thesis summarizes three necessary approaches for the establishment of female identity by analyzing the image of women in Disappearing Moon Café: gaining for political, vocational and educative rights while awakening of female consciousness as well as breaking silence through female discourse. Nowadays, equality between races and sexuality is becoming increasingly important. While marginalized groups are receiving more attention in literature field, it is of great historical and practical significance to study the Chinese Canadian women's experiences in the mainstream culture of Canada while to explore their identity formation in both cultural and sexual perspective.
This study analyses the intellectual and political history of Laskar Jihad, the most spectacular Muslim paramilitary group that emerged in Indonesia in the aftermath of the collapse of the New Order regime in May 1998. Using an interpretive framework derived from social movement theory and identity politics, this study exposes the roots of the group and its transformation into a militant, jihadist movement. Based on extensive fieldwork, numerous interviews and a study of the movement's literature, this study demonstrates that the very existence of Laskar Jihad cannot be dissociated from Saudi Arabia's immensely ambitious global campaign for the Wahhabization of the Muslim umma. Operating under the banner of the transnational Salafi da'wa movement, this campaign has succeeded in disseminating the Wahhabi message around the world. The impact of this campaign has been felt in Indonesia since the mid-1980s, reflecting the success of the movement's proponents to attract a significant number of followers and establish an exclusive current of Islamic activism. This study addresses how the rapid efflorescence of the Salafi movement coincided with increasing tension among its protagonists caused by their increasing competition to become the movement's legitimate representative. Fragmentation and conflict among the Salafis became inevitable. The movement's main actor was Ja'far Umar Thalib, a typical cadre of Islamism who grew up in the puritanical atmosphere of al-Irsyad and Persis, two reformist Muslim organizations in Indonesia. His militancy matured in Pakistan, and he went to Afghanistan to fight with the Afghan mujahids. Upon return, he immediately immersed himself in Salafi activism, giving lectures and sermons in Salafi teaching centres scattered among various Indonesian cities. Bolstered by further study with Muqbil ibn Hadi al-Wadi'i of Yemen, he quickly emerged as the movement's most visible, and leading, authority. Utilizing pre-existing networks and interpersonal bonds formed through his activism in the Salafi movement, Ja'far Umar Thalib mobilized thousands of Salafis and other aspirant mujahids to join Laskar Jihad. Through conspiracy rhetoric blaming Zionist and Christian international powers for the escalation of the Moluccan conflict, he created a pretext for collective action that encouraged an analytical shift from individuals to groups. Based on this pretext, which was strengthened and legitimized by fatwas from prominent religious authorities in the Middle East, the Salafis justified their actions and created a new collective identity as heroes for their religion and fellow faithful and as patriots for their beloved state. Thus it is not surprising that they vied with one another to captain the ships that would take them to the frontlines of the Moluccas in a fervid attempt to absorb themselves into a protracted, bloody communal conflict in the islands. For these youths jihad seems not only a demonstration of their commitment to Islam but also a way to express their resentment and frustration in the face of rapid modernization and globalization. From April 2000 until its disbanding in October 2002, Laskar Jihad dispatched more than 7,000 fighters to the Moluccas to confront Christians. This brief episode of jihad activism owed much to the support of military elites who saw it as a chance to use militant Muslim groups to retaliate against Abdurrahman Wahid for having sacked them from key military positions. Ironically, however, most of the Laskar Jihad fighters were unskilled combatants. They went to the Moluccas with limited experience and an untried fighting capacity. Their greatest achievement perhaps lay in creating propaganda that successfully influenced public opinion through the media. Given this fact, this study argues that the jihad conducted by Laskar Jihad can be more accurately described as drama: an endeavour by the Salafis to shore up their self-image as the most committed defenders of Islam, and thereby to put their identity on the map of Indonesian Islam.
The 43rd UID conference, held in Genova, takes up the theme of 'Dialogues' as practice and debate on many fundamental topics in our social life, especially in these complex and not yet resolved times. The city of Genova offers the opportunity to ponder on the value of comparison and on the possibilities for the community, naturally focused on the aspects that concern us, as professors, researchers, disseminators of knowledge, or on all the possibile meanings of the discipline of representation and its dialogue with 'others', which we have broadly catalogued in three macro areas: History, Semiotics, Science / Technology. Therefore, "dialogue" as a profitable exchange based on a common language, without which it is impossible to comprehend and understand one another; and the graphic sign that connotes the conference is the precise transcription of this concept: the title 'translated' into signs, derived from the visual alphabet designed for the visual identity of the UID since 2017. There are many topics which refer to three macro sessions: - Witnessing (signs and history) - Communicating (signs and semiotics) - Experimenting (signs and sciences) Thanks to the different points of view, an exceptional resource of our disciplinary area, we want to try to outline the prevailing theoretical-operational synergies, the collaborative lines of an instrumental nature, the recent updates of the repertoires of images that attest and nourish the relations among representation, history, semiotics, sciences.
The 43rd UID conference, held in Genova, takes up the theme of 'Dialogues' as practice and debate on many fundamental topics in our social life, especially in these complex and not yet resolved times. The city of Genova offers the opportunity to ponder on the value of comparison and on the possibilities for the community, naturally focused on the aspects that concern us, as professors, researchers, disseminators of knowledge, or on all the possibile meanings of the discipline of representation and its dialogue with 'others', which we have broadly catalogued in three macro areas: History, Semiotics, Science / Technology. Therefore, "dialogue" as a profitable exchange based on a common language, without which it is impossible to comprehend and understand one another; and the graphic sign that connotes the conference is the precise transcription of this concept: the title 'translated' into signs, derived from the visual alphabet designed for the visual identity of the UID since 2017. There are many topics which refer to three macro sessions: - Witnessing (signs and history) - Communicating (signs and semiotics) - Experimenting (signs and sciences) Thanks to the different points of view, an exceptional resource of our disciplinary area, we want to try to outline the prevailing theoretical-operational synergies, the collaborative lines of an instrumental nature, the recent updates of the repertoires of images that attest and nourish the relations among representation, history, semiotics, sciences.
L'identità territoriale come risorsa strategica per lo sviluppo ruraleLe zone rurali costituiscono una presenza essenziale nell'UE: la specificità ecosistemica, paesaggistica e culturale che le connota costituisce un patrimonio di inestimabile valore, che rischia di essere perduto se non intervengono soluzioni in grado di invertire i trend di degrado sociale, economico e demografico che riguardano molte di esse. Le politiche di sviluppo rurale del periodo 2007-13 (Reg. 1698/2005) hanno attribuito particolare rilievo al cosiddetto "approccio Leader" maturato nella precedente fase di programmazione 2000-2006 ovvero alla "messa a punto edattuazione di progetti altamente specifici da parte di partenariati locali, al fine di rispondere a particolari problemi locali". In vista del prossimo periodo di programmazione (2014-2020) è opportuno fornire ai decisori un quadro della situazione generata dai suddetti interventi, al fine di superare le criticità emerse nelle precedenti fasi e di proporre strategie e soluzioni innovative. Dopo un'introduzione sul tema delle strette relazioni che intercorrono tra identità territoriale e politiche di sviluppo rurale in Europa, l'articolo presenta in chiave critica i contributi presentati e discussi alla Sessione 32 ("Rural development policy and local identities in the European Union") del IV Congresso EUGEO (Rome, 12-14 settembre 2013), e raccolti nel numero speciale di questa rivista.L'identité territoriale comme une ressource stratégique pour le développement ruralLes zones rurales sont une présence essentielle dans l'UE: l'écosystème spécifique, le paysage et la culture qui connote elles est un trésor d'une valeur inestimable, qui est susceptible d'être perdues si elles ne sont pas des solutions pour inverser la tendance de dégradation sociale, économique et démographique qui couvrent plusieurs d'entre eux. Les politiques de développement rural pour la période 2007-13 (Reg. 1698/2005) attachent une importance particulière à « l'approche Leader" développé dans la phase précédente de 2000-2006 ou le «développement et la mise en oeuvre des projets par hautement spécifique partenariats locaux afin de répondre à des problèmes locaux spécifiques". En vue de la prochaine période de programmation (2014-2020) devrait fournir aux décideurs un aperçu de la situation créée par ces interventions, afin de surmonter les problèmes qui sont apparus dans les étapes précédentes et de proposer des stratégies et des solutions innovantes. Après une introduction sur le thème de la relation étroite entre l'identité territoriale et des politiques de développement rural en Europe, l'article présente de manière critique les contributions présentées et discutées lors de la Session 32 ("La politique de développement rural et les identités locales dans l'Union Européenne") du IV Congrès EUGEO (Rome, 12-14 Septembre 2013), et recueillis dans le numéro spécial de cette revue.
We want to demonstrate that Apollonia of Cyrenaica was neither an independent foundation, nor a real sub-colony, rather a maritime stopover: "the harbor of Cyrene", where port and military installations were located; inhabited between the Archaic and Hellenistic periods by merchants and artisans, garrisons and seafaring staff. Following its civic development is of great interest: frequented by members of the Alexandrian court, it became an autonomous polis with its own institutions at the moment of the passage under the Roman domination, then it rises to capital of the Libya superior in the mid-fourth century A.D., and as such became also an object of imperial munificence. Despite moments of disagreement, it will never completely lose its privileged connection with Cyrene. ; Si vuole dimostrare che Apollonia di Cirenaica non fu né una fondazione indipendente, né una vera e propria subcolonia, piuttosto uno scalo marittimo: "il porto di Cirene", dove trovavano sede installazioni portuali e militari; abitata fra l'età arcaica e quella ellenistica da mercanti e artigiani, guarnigioni e personale marittimo. Seguire il suo sviluppo civico è di estremo interesse: frequentata dai membri della corte alessandrina, diviene polis autonoma con proprie istituzioni col passaggio alla dominazione romana, poi capitale della Libya superior a metà del IV sec. d.C., e in quanto tale oggetto della munificenza imperiale. Nonostante momenti di dissidio non perderà mai del tutto il legame privilegiato con Cirene.
Italy, as well as other European Countries, is now destination of many migrationflows. This situation creates several political, economic, social andcultural problems. A new concept of society is growing up, not tied to localculture circumscribed stereotypes, but open to multiple ways explanatory;an interacting society that takes on a new dimension, which we might call"migrant society".The idea of a migrant society and the complex dynamics of cultural interactions,requires a new way of thinking about the educational processes, anew teaching strategy that can synergistically intersect with various and differentcultural approaches. ; L'Italia, come altri Paesi europei, è oggi meta privilegiata e terra di apprododi ingenti flussi migratori extracomunitari, con conseguenti complesse edifficili problematiche di natura politica, economica, sociale e culturale. Sidelinea, in questo panorama, una nuova idea di società, non più legata astereotipi locali e a impianti culturali circoscritti e limitati, ma aperta amolteplici modalità esplicative; una società dai contorni interagenti che assumeuna nuova dimensione, che qui potremmo definire migrante.L'idea di una società migrante (e delle complesse dinamiche di interazioneculturale che ne specificano l'essenza) richiede, sia un nuovo modo di intenderee di pensare il processo educativo, sia una nuova capacità d'azionemetodologico-strategico-didattica, in grado di intersecare, in maniera sinergica,esigenze diverse e differenti approcci culturali.
Nella cultura politica fiorentina del tardo Duecento, l'appartenenza alla civitas e il richiamo al bonum commune sono rivendicati anche dai banditi e dai fuorusciti.
The image of the European culture is given by the association of the concepts people – culture – history – territory, which provides certain local features. From this relation, we identify a cultural area with local, regional and national features beyond a certain European culture. Thus, we identify at least two cultural identity constructions on the European level: a culture of cultures, that is a cultural area with a particular, local, regional and national strong identity, or a cultural archipelago, that is a common yet disrupted cultural area. Whatever the perspective, the existence of a European cultural area cannot be denied, although one may speak of diversity or of "disrupted continuity". The paper is a survey on the European cultural space in two aspects: 1. Europe with internal cultural border areas; 2. Europe as external cultural-identity border area. From a methodological point of view, we have to point out that despite the two-levelled approach the two conceptual constructions do not exclude each other: the concept of "culture of cultures" designs both a particular and a general identity area. The specific of the European culture is provided precisely by diversity and multiculturalism as means of expression on local, regional, or national levels. Consequently, the European cultural area is an area with a strong identity on both particular and general levels.
This essay investigates the indigenous identity experience in contemporary Canada in the light of the renewed tourist interest that, in recent years, has led many indigenous people to join the promotion circuit of what, in the Western imagination, remains the land of great lakes, immense plains and "postcard" nature. Founded in 2015, the Indigenous Tourism Association of Canada aims to improve the socio-economic condition of indigenous peoples, and to promote local representation and dialogue between the communities, and the provincial and federal governments. Regaining possession of a tourism industry defined as "authentically indigenous" also means transforming culture, identity and self-representation into an agency supporting the socio-economic rebirth of poor areas and communities, kept for a long time at the margins of the national industrial and cultural system created, in its backbone, by colonial governments. For the purposes of these initial reflections, it becomes conceptually stimulating to re-read the interest in indigenous tourism also in the light of a complex idea of "migration". In fact, it becomes enlightening to rethink the idea of "migration" considering the history of indigenous peoples to grasp a more complex idea of "cultural mobility". Today, this idea is at the center of new identity processes that affect the Canadian nation as a whole and, even more so, the communities of the origins. New artistic and literary Indigenous productions of the twenty-first century are, in fact, turning cultural resilience into new imaginative visions for a different and more inclusive future. ; Questo saggio indaga l'esperienza identitaria indigena nel Canada contemporaneo alla luce del rinnovato interesse turistico che, negli ultimi anni, ha portato molti indigeni ad inserirsi nel circuito di promozione di quella che, nell'immaginario occidentale, resta la terra dei grandi laghi, delle immense pianure e della natura "da cartolina". Fondata nel 2015, la Indigenous Tourism Association of Canada vuole migliorare la condizione socioeconomica delle popolazioni indigene, fare rete per promuovere la rappresentatività locale e il dialogo tra le diverse comunità, i governi provinciali e quello federale. Riappropriarsi di una industria del turismo definita come "autenticamente indigena" vuol anche dire trasformare l'autorappresentazione identitaria in una agenzia utile alla rinascita socioeconomica di aree e comunità povere, tenute per lungo tempo ai margini del sistema industriale e culturale creato, nella sua ossatura, dai governi coloniali. Ai fini di queste prime riflessioni, diventa concettualmente stimolante rileggere l'interesse per il turismo indigeno anche alla luce di una idea complessa di "migrazione", ovvero di un ripensamento dell'idea di "migrazione" che tenga conto della Storia delle popolazioni indigene per cogliere un'idea complessa di "mobilità culturale"; un'idea che è oggi al centro di percorsi di riappropriazioni identitarie postcoloniali che toccano la nazione canadese nel suo complesso e, in modo particolare, le comunità delle origini. Le nuove produzioni artistiche e letterarie indigene del ventunesimo secolo traducono, infatti, la resilienza culturale in discorsi tesi a immaginare un futuro diverso e inclusivo.
L'attuale emergenza abitativa per le classi meno abbienti e le esperienze degli ultimi sessant'anni maturate in Italia per l'Edilizia Residenziale Pubblica impongono nuove riflessioni sull'abitare. L'elevato costo per il risanamento e la rifunzionalizzazione dei quartieri di E.R.P., l'assenza di servizi che li ha trasformati in quartieri dormitorio, ci portano a ripensare nuovi ambiti urbani come luoghi dotati di senso e d'identità in cui prevedere spazi di relazione e servizi di vicinato. Inoltre, le dinamiche sociali, economiche e politiche degli ultimi anni hanno modificato non solo i modi di vita, ma anche la tipologia di utenti finali, sempre più sensibili alla qualità del prodotto e alle questioni ambientali. Il presente contributo descrive alcuni principi da cui partire per un nuovo Social Housing. - The present housing emergency for those who are less well-off and the experiences of Edilizia Residenziale Pubblica (lit. Public Residential Construction), undergone over the last sixty years in Italy, have brought about new lines of thought with regard to places to live. The high cost of renewal and re-functionalization of the E.R.P. areas, the absence of services, which have transformed them into dormitory suburbs, have led us to rethink new urban environments as places possessing a sense of identity, in which to provide communal services and spaces for neighborly relations. Moreover, the social, economic and political dynamics of the last few years have modified not only life-styles, but also the typology of householder, ever more sensitive to the quality of product and environmental issues. This contribution discusses several principles as a point of departure for a new Social Housing.
This contribution is part of a wide debate aimed at promoting reflections on the contributions of special pedagogy and pedagogy of inclusion in order to enhance and harmonize differences. We intend to propose a reading key that, through the analysis of some theoretical paradigms on issues such as citizenship, diversity and limit, questions the identity and the difference in concept between special education and inclusion pedagogy. It can be said that the two lexical expressions, in a mirror perspective and with an interconnected vision, try to decode human development, its evolution, its vulnerability and / or potential: these aspects require incisive political‐educational actions to achieve that kind of social justice, value in place, inherent in inclusion. It is therefore an effort to reconceptualize, to revisit semantics that, in light of national and international literature, becomes added value and transversal to build a generative welfare: this horizon that stands as a backdrop for a new ethical intentionality, aimed at defining operational hypothesis to manage the new and many conditions of diversity with a critical commitment, continuously attentive to personal and contextual change.
