"I am not an immigrant, I am the son of courageous people who have decided to leave their country in search of a better future.
I am a child, not the interpreter of the school, hospital, office vaccinations. I want to play and do not miss recess.
Io sono stato istruito in un’altra scuola, non sono ignorante se non conosco la storia degli antichi romani e quanto è lungo il Po.
Io sono amato, non sono stato abbandonato dai miei genitori che per alcuni anni non hanno potuto tenermi con loro e con molto dispiacere mi hanno affidato ai nonni.Io sono trilingue, parlo italiano, filippino e ilocano. Tu, quante lingue parli?
Io non sono un cinesino, sono un bambino cinese.
Io sono nato in Italia, sono italiano, non sono nato nel Paese dei miei genitori e non ci sono neanche mai andato perché costa troppo.
Io non sono integralista, sono di religione Muslim.
I am a non-EU citizen, like the Americans, the Swiss, the Japanese are not an immigrant nor an alien.
I am neither appropriate nor forgetful. I often think of my cousins, my friends and my family and I have much nostalgia for all that I left.
I accidentally double, I'm not wrong.
I'm not homeless, I was born and raised in the field via Triboniano. It's ugly, but it's my home.
I am a fast reader, I read 3000 characters, I'm not an illiterate to literate.
I do not are illegal, are in the expired residence permit of my father who works in black and is the baker at night.
I am a new citizen of Italy, but the Po Valley where it is?
I do not have children of mixed couples, I am the son of my father and my mother.
I do not have music in my blood, are out of tune and not as fast as a gazelle.
I am a child who loves two things, cous cous and chop. "
[Arcangela Mastromarco, a teacher at Polo Start ICS Casa del Sole Via Giacosa, 46 Milan]
for Telling images. In the country where it is steadily losing the ability to understand written texts - so much as to cry out to the "imminent danger" an insider as Tullio De Mauro - maybe use the images (think, for example, what is trying to do with the graphic-journalism) becomes the only encouragement for informing people about things that have nothing to do with reality shows, quiz with prizes and the like.
One of the things that probably best be told in pictures about everything that is related to the sphere of migration. Just two simple pictures to explain more or less a century of history (at least the history of migration).
Why is that the wheel turns a cliché, and that one day you can find yourself in a situation and the next day you find yourself in a situation diametrically opposed as well, but that's exactly what happened to Italy, which in a short more than a century is found from country to country, migrant immigrant. From the country that let go of their children around the world in search of fortune in that country finds itself having to deal with the children of the world that in our country or look for that better future that "at home " (an expression which seem questionable, but on this I'll come back later ...) is allowed or not - as Yonas Tesfamichael in the video that I propose in the opening post - they only see a necessary step to other shores.
" How to get to Rome, all exhausted, hungry, down to earth, worse than the gypsies, they threw them together with other displaced people in a school in Maranello, the school Michelazzi, then, after fascism was called Pisacane . Elementary school "Carlo Pisacane. In 1975 he wrote, Pier Paolo Pasolini in "A violent life," some time ago I wrote a bit 'all the papers for a particular episode. In 2009, in fact there was a proposal to change its name: "Carlo Pisacane" a "Tsunesaburo Makiguchi. Considering that - looking on the internet - is still the name by which he knew Pasolini assume that the change in the end there it was, but this is not the central issue. The school, in fact, for years the center of the debate (and controversy) for the predominance of children of foreign origin than children "pure bred" Italian. Effects of multiculturalism someone says.
But are we really dealing with a case of multiculturalism? And say " of foreign origin" is tantamount to saying "foreign ? Let there
the first field from a purely semantic error: define a society multicultural "does not mean anything at all, at least if the term is used to tying concentto integration. A multi-cultural society, in fact, is a company whose interior has the presence of multiple cultures, then it is only the quantitative aspect, but it says nothing about the reports che intercorrono tra loro. Da qui ad arrivare ad una società che integri le culture in essa presenti (quindi una società inter-culturale), dunque, ce ne passa.
Torniamo però alla domanda di qualche riga fa: avere origine straniera equivale ad essere stranieri? Prendiamo un caso qualsiasi di un giovane (anche qui uso il termine senza tener conto delle questioni di genere) nato in Italia da genitori stranieri. Possiamo definirlo straniero? Ovviamente le sue origini non saranno italiane, ma come considerarlo allora: straniero, italiano o cosa?
La miglior definizione, per adesso, ce la dà Amir Issaa, rapper romano che in “ Straniero nella mia nazione ” scrive: "Sos Budget negative if they call me stranger in the place where I live / Sos ready to run if they call me a foreigner in my country / Sos Budget negative if foreign call me I turn around and smile / Sos are ready to run if I felt a foreigner in my country. " This feeling of " foreigner in his own country" is a form of discomfort that affects many young people, about 900,000 (with a trend towards an increase of 20% per annum) between girls and boys, conceived and born on our territory can not defined Italians. Dura lex, sed lex said the Latins. These guys in fact - from small or born here but grew up in Italy - have launched a new fashion, but simply to respect the current law says. And the law in question is number 91 of 1992 - by reforming the law of 1912 - was concerned almost exclusively with the part related to migration, rather than those on the immigration entry. Surely a reform in context, however, short-sighted in a country that sees governments form and fall within (at most) three years, time to plan anything small, especially when the Legislature also has the ideas are unclear on the issue and the political class hiding behind outdated positions purely ideological.
All this, of course, it pours sulle spalle di migliaia di giovani che si ritrovano in una situazione paradossale: essere cittadini italiani nella sostanza ma non nella forma. Cittadini italiani che, fino ai diciotto anni di età, devono barcamenarsi tra permessi di soggiorno e passaggi burocratici inutili e spesso farraginosi. È questa la condizione che vivono i ragazzi della cosiddetta “seconda generazione” (di immigrazione e non di immigrati come erroneamente si crede), ragazze e ragazzi che non hanno alcuna differenza con me – cittadino italiano e di origine italiana – se non per una legge che fino a qualche tempo fa era considerata troppo poco rilevante per essere presa in considerazione.
Ius sanguinis e ius soli.
The fate of " with Italian residence permit " is everything in these two words.
The principle of ius sanguinis, typical of a country in which the stronger was the emigration phase, becomes part of the legal system from the time when Italy " s'aveva to do", and then resumed in 1912 that eighty years later. It derives from a conception of nationalism "pure" (or perhaps I should say ethnocentric) the concept of citizenship, in which - de facto - will bind the destinies of the descendants of migrants to the homeland (this is the principle that allows - for example - many athletes not born in Italy di vestire la maglia delle nostre nazionali) in quanto si può far richiesta di cittadinanza a patto che nelle proprie vene scorra anche solo una goccia di sangue “autoctono” del paese verso cui si fa richiesta. Al contrario, il principio dello ius soli afferma che la cittadinanza di un paese si ottiene o se si nasce sul territorio o se si vive per un determinato periodo di tempo nel paese verso cui si fa richiesta.
Con l'applicazione dello ius sanguinis può avvenire – ed avviene più o meno quotidianamente – che un ragazzo nato da genitori non italiani, indipendentemente se sia nato in Italia o se ci sia arrivato da piccolo, cresciuto in questo paese e dunque indistinguibile da un “purosangue” italiano should be told to return "home" (meaning to "own" one of their parents) while knowing little or nothing for the country of origin. Currently, the land law applies only to children of unknown, stateless persons (ie those who are without citizenship) or those who do not follow the citizenship of their parents.
If you are born here, grow here and - therefore - in effect you're Italian, you have to wait until your eighteenth birthday and submit your application for citizenship, as a normal non-Italian citizens arrived here at a later time. If it had ended here, so if it was just a matter of time, the question would be a simple solution (eufemismo. ..) but you know that Italy is the country where the simple things get complicated, and therefore - the law says - in these eighteen years of waiting, you can not live even for a few months in another state. If this were, in fact, lose the right to citizenship.
understand well that this is a speech that not only borders on the ridiculous, once again highlights the discrepancy between the "real" and drawn by various bureaucrats and legislators.
At this point you must think about the role that the past has for the recent Italian: Pass by jus sanguinis to jus soli would be the easiest thing in the world, whether we admit che è diventato anacronistico considerare i processi migratori in chiave colonizzatrice, cioè dando per assodato che – oggi – non siamo più “esportatori della pura razza italiana”, considerando dunque l'ottenimento della cittadinanza sotto la chiave lignatica. Ed a questo punto si potrebbe (o forse dovrebbe) aprire il dibattito sull'influenza che gli italiani emigrati debbano avere sulla quotidianità del paese che hanno lasciato. Pensiamo al diritto di voto (questione che peraltro si lega a doppio filo anche con i “nuovi” italiani): è giusto che i c.d. “ italiani all'estero ”, che magari hanno rapporti sporadici con il loro paese di origine, debbano continuare ad have this right? Does it really make sense so that people who live everyday should have another influence - through the casting of votes - the decision-ball from another country?
would be more appropriate - and even more sense, I believe - that the right to vote was tied to remain on a territory: the votes for the country you live. It would also make sense in terms of "direct effects": if I, an Italian citizen, I leave permanently (or at least for a relatively long time) my home country will not suffer the effects of policies in that forum will be implemented but will undergo those directly the country in which I move. So why should I an impact with my vote but the first country to suffer the consequences of the second?
Which leads to the point: the concept of "identity " and, specifically, the sense that a concept like " national identity" has in a global society and increasingly globalized world.
Reiterate how these two concepts are closely related stress is obvious. Historically these are bound in and with the formation of nation-state, where strong was the idea of \u200b\u200bdefending its borders, both physical and geographical - invented to give meaning to the concept of nation state - that of identity and those where nothing wanted to deal with subjects " other" (and therefore "foreign ", "foreign ") if not key in submission - and annexation - its political and cultural sphere of influence, and therefore identity. In this way, however, would define my identity as a static concept - in anthropological terms - "natural." But we know that it is not.
First, because the identity is a process "in the making," a dynamic process that changes over time to changing conditions of departure from which begins, or the society in which it forms. From this it should be easily inferred, in the final analysis, as the identity is nothing but a purely cultural phenomenon: the individual self (ie individual identity) is not the pre-packaged at birth, but is formed in and through the individual-community relationship, ie the relationship between identity individual and collective identity (and, therefore, even national) and therefore the relationship between the individual and an undefined "other."
is with this key that is completely unrealistic - not to mention funny - the staunch defense of the so-called "Italian", which is a static and a-cultural variation of the concept and where that "everyone at home" has become a degli slogan più conosciuti del nostro immaginario ci pone di fronte alla domanda di quale “casa” si intenda...
Per certi versi il nostro modo, quanto meno negli aspetti burocratici, di intendere l'identità – e dunque la cittadinanza – è anche romantico: il definire la propria identità dalla provenienza genealogica è una modalità che ha avuto sempre un florido mercato. Ma, sotto questo aspetto, bisogna considerare se abbia ancora senso parlare di una cittadinanza tout court o se, più pragmaticamente, non sia il caso di adottare una visione “civica” della cittadinanza, cioè una visione che leghi il concetto ad una forma di partecipazione al destino della comunità in cui si vive.
In questo modo, peraltro, si eliminerebbero (o quanto meno se ne avrebbe un evidente decremento) i problemi legati all'integrazione, dove però bisognerebbe chiedersi se il “pacchetto” di valori che offriamo (e che, peraltro, non sempre rispettiamo: basti guardare alla discussione sull'inclusione dei musulmani in una società che gli imporrebbe il rispetto della parità uomo-donna alla luce delle sacche di resistenza maschiliste che ancora pervadono lo stivale) sia davvero migliore di quello che potrebbero portare i migranti. Ma questa è un'altra storia...
Italy - at least that bureaucratic and political - is again delayed. Even Greece, which could deal with other problems exclusively, found time and ways to define who is greek and how it becomes. Our late, however, we have seen, is not only a delay legislation. This is why the law should be resumed as soon as possible. Why in a country which claims to be "civil" and "advanced" you can not have citizens di serie A e (non)cittadini di serie B.
E poi, se un esperto come Luciano Canfora sostiene che Atene e Sparta decaddero « per un uso geloso e miope che esse fecero della cittadinanza » sarà forse il caso di correre ai ripari?
È per questo, infine, che non ha senso cercare una società multi-culturale (che, benché possa suonare “politically correct”, non prevede forma alcuna di integrazione) che dunque legittimerebbe un dispositivo di non-integrazione. È più giusto, a mio avviso, cercare una società inter-culturale. Se poi, ragionando in via utopistica, volessimo raggiungere una società trans-culturale (vi rimando a questo breve ed interessante articolo di Laura Tussi per le sfumature: http://www.improntalaquila.org/2010/04/27/articolo4946/ ) non potremmo che guadagnarne.
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