Imajenes De Pati Diaz

SubCulture VIOLENCE








Abstract This article builds on the employment of Andrea Rapini, historian and researcher at the University of Modena and Reggio Emilia, present at the meeting of Thursday, May 20, 2010 May Philosophical, held in Rastignano (BO).
the slogan: "Youth and political violence in the twentieth century". I do not intend here to reconstruct the content covered in a timely manner, very rich and, in some parts, complex, but I will try to hook some stimuli collected to link the issue of youth subculture and counterculture in their relationship with violence.
Rapini, after the masterly historical survey conducted by Luca Alessandrini
focused on youth violence from the late nineteenth century until the 70s of the twentieth century, has focused his speech on the '68 and the birth of the student movements within University, identifying different stages of development of the movement. In the beginning, as we shall see also in the reconstruction of the movement in the U.S., the interest of young students has centered mainly on domestic issues to university life and subsequently released from this boundary to link up eventually with workers' struggles. Advance
now that the link between student movements of the '60s and the violence has to be well specified, in order to avoid an improper generalization. As we shall see in the brief reconstruction of the history of the student movement in the U.S., beginning the movement is characterized by a strong non-violent, and only between the '67 and '68 makes its way the violent option.

Definition of subculture

start with an initial clarification of terminology, citing the voice subculture from the Dictionary of Sociology Gallino:

subset of elements is immaterial and material-cultural values, knowledge, languages, rules of conduct, styles life, work tools-developed or typically used by a given sector or segment or layer of society: a class, a regional community, an ethnic minority ... While it shares some essential features, this subset of cultural elements is characterized by greater with the dominant culture, in some cases, to be a variant of differentiated or specialized, as are most of the S. professional, or a historically constitutive element, such as S. regional or ethnic, in other cases, because to present itself as a form of diversion or of opposition, real or apparent, against him. This is the case of S. or criminal, on the other hand, the S. youth. However, when an S. incorporates nearly all the items you have or are perceived as radically opposed to the dominant culture, we tend to call rather COUNTERCULTURE (emphasis ours).


According to this definition, then, you can first make a distinction between subculture and counterculture. The term subculture
may be considered a set of cultural elements that are not typical of all members of a given society, but only some of them, when we talk about youth subculture refers to a multiplicity of cultures adolescent, often antagonistic to each other, show their characteristics and with specific musical tastes in clothing. Their common denominator is opposition to adult culture. Nevertheless, the dominant values \u200b\u200bwithin youth subcultures are strongly influenced by the culture of adult origin: think of the importance of racial variable in the formation of many youth subcultures, especially the United States. The term counterculture
indicates, however, a certain type of youth subculture that developed in the sixties in Europe and America, whose aim was to place themselves in an open and radical contrast with the dominant culture and adult, by adhering to values \u200b\u200band ways of alternative life: nomadism, sexual freedom, el'antimilitarismo non-violence, drug use, communitarianism, religiosity Eastern pop music and rock.





youth subcultures and intergroup conflict

Let us now see the connection between violence and youth subcultures. To address the issue of relationship violence and youth subcultures, I think it must first analyze the psychological and social dynamics of adolescent groups.
The importance of peer groups in post-industrial urban society is unprecedented: place, in fact, an irreplaceable role in the emancipation of the adolescent-"emancipation" is here understood in the etymological sense of the term as "Liberation from the manus, or by subjection to parental authority" -. The teenager, in fact, in our society through a particularly delicate stage of his life from the perspective of the construction of identity: the body changes and often it is hard to recognize the changes, the adolescent, puberty, reaches biological maturity (the ability to reproduce), but at the same time, in terms of social and political, is still regarded as immature and irresponsible (for example, can not vote or drive a car before age 18 ...) from the exit ' childhood and the process of emancipation, then, entails a search for new models identification and the peer group plays an irreplaceable role in this regard.
The problem of identity arises, then, at several levels: identity in relation to the body and gender ("I am a child-to-man or a woman?" "What kind of man or woman am I?" ) personal identity as a sense of continuity through time and separately from the other ("What is the part of me that remains constant in change - from infant to young person - and this makes me say I am / not another ae / a "); social identity understood as a response to questions about the social location (" What is my role? "), education (" What will I be? ") and ideological (" What are the things I believe? ").
E. Erickson stressed the importance of moving from self-concept built on the opinion of parents in self-concept derived from peer ratings, which are crucial for the physical, intellectual ability, sexual attraction that first were entirely unrelated to self-esteem. It is likely that the uncertainty in relation to the body and its image, real or perceived ability to be attractive, or relating to their cognitive performance is likely to cause anxiety and reactions compensatory (eg acts of physical courage). An overprotective attitude of parents at this stage, on the other hand, may lead to the construction of a negative identity, which is characterized by a strong opposition to the adult world.
The peer group (with its language, its values, its external signs) is an alternative to the family and the adult world and plays thus a crucial role in the process of identity construction. On the other hand, it can be said that identification with the group leads the individual to categorize their own group (ingroup) differ from other (outgroup) and to involve the differentiation value judgments. The individual is thus designed to maximize inter-group differences (between his and other groups) and to accentuate intragroup similarities (between the members of its group), assigning values \u200b\u200band positive meanings to their group and, therefore, if itself. The phenomenon of favoritism towards his own group, and the discrimination of other groups often linked to it, is explained at the individual level with the need by the party to increase their positive social identity. Thus, in a positive way to differentiate their group responds to an individual need, which is closely connected with the formation of social identity.
I open a short period to observe the dress is of particular importance in youth subculture: it is the visible sign of belonging and establishes the boundary between us / them. In this sense, the youth subculture you retrieve the value of their traditional apparel companies pre-Renaissance and many traditional cultures: the dress, that is the visible signifier of a certain social class.
The similarity between the wearing of traditional cultures and youth subcultures is to be found in a culture-gown relationship that makes the dress and outward sign of an immediate cultural particularity. With regard to the subculture, just think of the equation that is to be established between the clothing and sphere of values in the hippie movement: coat + flowers + necklaces = = hippie peace and love.
The birth of the phenomenon in Renaissance Fashion Renaissance creates, however, a rift between signifier and signified. For example, think of the "country look" of a certain collection of fashion apparel "country" in this case does not mean that the wearer is farmer or work in the country. The dress in fashion is empty signifier. It can be said, however, that fashion taken as a whole constitutes a celebration of the New, where "New = Better." In this sense, fashion is the daughter of a culture that celebrates the unlimited progress as an end in itself.

We now return to the dynamics of adolescent psycho-social groups. The outcome of the intergroup comparisons (we / they) is of decisive importance for the individual, as it contributes indirectly to the consolidation of self-esteem. If your group is superior to others, members of the group will enjoy the most prestigious and indirectly account. This needs to have a positive self-concept often leads the individual, in a positive way to differentiate their own group, intergroup comparisons to distort, and can very easily lead to violent demonstrations and social prejudice toward other groups, leading to social action discriminatory and destructive. At this
regard, I refer to the study by Stan Cohen (1972) on the clashes between the mods and rockers have taken place in England, in early 1964. This work highlights the role of media in the organization of social reaction to deviance, revisiting themes announced by Turner and Surace on the subculture of zooters USA (1956).
In the spring of 1964 some groups of mods and rockers to go and spend a day at the seaside resort of Clacton, about two hours from London, and riots broke out there between the two groups. The next day the popular press put the incident on the front page and, with reference to the iconography of street gangs in New York, presented them as fierce battles between rival gangs organized. This act of labeling (labeling) was, according to Cohen, two major effects: first, he triggers social unrest, forcing the police to intensify surveillance of the two groups (more frequent arrests ensued which ended with the food the initial alarm), and secondly, by highlighting the differences in style and giving relief to antagonism between groups, the publication encouraged the teen-agers to think of themselves in the same terms in which the two sub-cultures were described (this together with a group solidarity created by common subjection to police interference, more and more polarized the two subcultures). The convergence of these processes produced further clashes between the groups, attracting more attention from the press and sparking further alarm the public.
not discussed here a subject as broad as that of the relationship between deviance and social control. What we wanted to highlight citing Cohen study is that within the youth subculture is certainly present the issue of violence. In particular, in the case under consideration, we are faced with the use of violence within an intergroup conflict between youth subcultures.


The '60s counterculture in the U.S.

We now report the analysis of counter- and violence, particularly in reconstructing the historical and social context of the birth of the student movement in the mid 60s in the U.S.. After the war, the general primary education, ie basic literacy, became the aspiration of all governments. Literacy made dramatic progress, particularly in countries ruled by communist revolutionaries. Multiplied even secondary school enrollment and the university. The explosion of
enrolled at the university was impressive: before the Second World War in Germany, France and Great Britain the population of university students in relation to the total population was a students per thousand inhabitants (the sum of the population of the three countries was 150 million, while the sum of the students was 150,000) and by the end of the 80 students could be counted in millions.
The growing population of university students led to unexpected phenomena in the social, cultural and political. In fact, it is undeniable that only the 60 students became, both socially and politically, an important force, as was demonstrated beyond any statistics student rebellion of 1968 which had global. Retained in this regard a passage from The Age about Hobsbawm.

... These masses of young men and women with their teachers, calculable in millions or at least hundreds of thousands of units, more and more concentrated in large, often isolated or campus <> university ... became a new factor in terms of politics and culture. Transnational elements were, for quickly and easily moved and communicate ideas and experiences from one country to another, and knew more of their governments to exploit the technology of communication. As proved in the '60s, not only were political radicals and rebels, but were the only ones who can give effective expression, both nationally and internationally, the political and social discontent. ... If ever there was one moment in years' gold since 1945 corresponding to the dream world of the insurgency simultaneously cultivated by revolutionaries after 1917, that was certainly 1968, when students rebelled against the United States and Mexico in the west to Poland, Czechoslovakia and Yugoslavia in Eastern Europe, stimulated mainly by the extraordinary explosion of May 1968 in Paris, the epicenter of a student uprising spread throughout the continent. (Tr.it. 2007, p.351)


can be surprising finding that young men and women who find themselves living in a time of economic boom and have an opportunity with the university, to change the better their social position, cultivate radical left-wing political ideals. Before the Second World War, in fact, the vast majority of students in Central and Western Europe and North America was apolitical or right. Thus, paradoxically, the student protests are placed at the height of its economic boom.
Let's better understand the reasons for the birth of the student movement in the U.S.. At first the movement is entirely internal to the University and only later will come out of these boundaries. The first uprising, which took the name of Free Speech Movement broke out in Berkeley in September 1964 when the administrative authorities banned the raising of funds for a political cause life outside the university. The real object of concern to the Movement is, first, the relationship between students and educational system. Able to count within the school, becoming actors in a process that concerns his life, is a strongly felt need. It says, in fact, the perception that the American educational process is a cruel initiation ceremony. In Weinberg's "The Free Speech Movement and civil rights" in the collection The Other America of the 60s vol. 1, edited by F. Pivano, we read:

Two of the most fundamental issues that began to emerge in the early speeches of protest and who continued to occupy a central position in following been the condemnation of the concept of the university as knowledge factory and request that students are heard. These two themes of protest have been received so well because of widespread general feeling among students that the university condemned them anonymity, which have very little chance of controlling their environment and their future, the company that university is almost completely deaf to their individual needs. Students complain about the lack of human contact, lack of communication, lack of dialogue that exists at the university. Many believe that a large part of their training programs is of little interest, that many of the most difficult compitiu assigned exclusively of tedious slog of little or no educational value. Too often, during the studies, students disappointed, in a moment of bitterness, he asks: "What brings all this?" In a flash of insight, the student sees the educational process as a cruel initiation ceremony: 's instruction leading to a diploma of graduation is a ritual to test the endurance of the candidate, a series of tests which, if successfully completed for entry to courses of the graduate school, and to those who are able to pass unharmed through the tests of the entire ritual, is given the pompous title: Ph.D. More than a show, the better the job that gets ... Too often the educational process appears as un'eliminatoria, governed by the laws of supply and demand. The better one plays the game the better one is compensated.
(tr. it. 1971, pp.134-135)

The American educational system is, therefore, as an institution that operates a "natural selection" designed the emergence of stronger and a little worried about the growth and training cultural students. The discontent expressed in September 1964 goes well beyond, then, the episode quota. The approximately four months of unrest that followed, will lead to space "free" and the right to organize "teach-in" on political issues within the university.
The first "teach-in" was dedicated to Vietnam. The American commitment, in fact, had been gradually increasing and in 1965 had begun the first bombing. At the same time had started and had extended the protests. The matrices from which to move the rejection of the war were multiplying on the one hand, there were various committees, more or less affiliated to various international anti-nuclear movements and radicals, who advocated a pacifist and anti-nuclear choice for Western society, on the other , it was a way of thinking is open to pre-capitalist and Eastern cultures. The discovery of Eastern spirituality and mysticism joined, in fact, the reinterpretation of mythical communion with the anthropological nature of the American Indian populations: the set is formalized in the proposal for a "new man" committed to finding your inner self and peacefully incorporated into a natural observe and respect.
masters of the new humanism were the protagonists of the alternative culture of the previous decade: Allen Ginsberg, Gary Snyder, Timothy Leary. The way forward towards the ideal of "new man" is shown very clearly by Timothy Leary (the following article in the anthology The Other America in the 60s vol 1).

You must begin by changing your habit, the your home, your movement, your environment, in such a way that reflects the greatness and glory of your divine vision. You must have a different look and act differently. But this tuning process must be balanced and elegant. Please no destructive or rebellious gesture! ... Walk, talk and eat, as if you were a happy God of the forest.
(op. cit., P. 185)

The frightening prospect from which we try to go out with this proposal of life is exemplified in Figure clerk in Manhattan, described by Leary in these terms:

... works in a dark room that smells of polluted air. He moves amid a mass of anonymous mobile series and made to go to a bathroom or a kitchen impersonal celluloid plastic. Makes a breakfast consisting of food-fuel anonymous, taken from a box or packing. He wears the uniform of the anonymous citizen-robot, cotton linens, shoes, shirt, tie and jacket. Travel in dark tunnels of metal and sooty gray cement to the aluminum box that is his office ... The money that he needs to earn his food and celluloid for his apartment from the air polluted. This man is surrounded by a gray, polluted, dead, impersonal, made from an assembly line, mass produced and anonymous. This is the environment of a mechanical robot.
(op. cit., P.184)
To exit this tunnel
existential one turns to the Eastern philosophies and often makes use of drug-use sacred mushrooms, marijuana, LSD, which can cause the expansion of the spectrum of perception, to experience new states of consciousness and liberate the creative energies large, free of social conditioning.
In 1965, Ginsberg draws up a plan for a major event (The other articles in America in the 60 vol. 1), thus trying to make it quite clear to all the intentions and modalities of the meeting and prevent reactions in disordered case of provocations:

The parade can be a spectacular example of how to control situations of anxiety and fear / threat (such as the spectrum of the Hell's Angels or the specter of communism).
was evident as an example, namely with the parade itself, how to transform the psychology of war and pass, pass, the vice-image-reaction of fear / violence.
Namely, the parade can be realized as an example of Pacific Health, which is the opposite of a blind battle against combat.
Announce in advance that a march is sure, bring Grandma and the kids, bring family and friends. Open declaration: "We do not come to fight and not fight"
(op. cit., P.263)

The event became a great peaceful holiday without a sound, songs, colors and lots of flowers.
The climax of the movement, however, is the great meeting of January 14, 1967, held in Golden Gate Park in San Francisco, a real center of the alternative youth culture. This great collective ritual closes at sunset, with Allen Ginsberg and Gary Snyder who chant the mantra Om Sri Maitreya facing the sun, in an atmosphere of great peace and poetry.
From this account of the birth of the movement emerges quite clearly I think as this counterculture, strongly antagonistic to the values \u200b\u200bof the dominant culture, with neatness has chosen the option not violent, not only in declarations of intent but also in practice which gave rise to social.
must consider, however, that the hippie movement in the U.S. represents a fairly consistent development of the underlying values \u200b\u200bof the subculture of the 50's beat (in fact Ginsberg is a bridge figure between the two movements).
To have a clearer idea about it, a carry-over passage of the article "Lamb, not the lion," Write bop in the collection, which makes it clear that Kerouac:

Beat does not mean tired, or defeated, but happily, the word Italian for beatific: to be in a state of beatitude, like St. Francis, trying to love everything in life, trying to be sincere to the end with everyone, practicing endurance, kindness, cultivating joy of heart. How can you achieve such a thing done in our mad modern world of multiplicities and millions? Doing a little solitude, going off by themselves every so often to make bearing the greatest treasure: the vibrations of sincerity. Being dry is not be beat. It can be closed in themselves, but this does not necessarily mean being grumpy. The beat is not a form of criticism tired and old. It 'a form of spontaneous statement. What kind of culture would be if all face darkened by saying "This does not seem right?
(ibid., 49-50)

These words clearly the profile of a movement which seeks a thorough spiritual regeneration, and drawing on sources as well as the Christian religion is trying to bring Eastern philosophies, especially Buddhism. As in the hippie movement, a search that is deeply antagonistic to the proposed values \u200b\u200bof consumerism and materialism "careerism" that we can consider the founding of the American way of life.
At some point in the movement, however, you start to talk about violence. All this we can deduce very clearly from the words of Tuli Kupferberger article "The politicization of a hippy", written August 4, 1967 (High America in the sixties vol 2.)

Yes, we are committed, people who choose between two systems of life, two social orders, two conceptions. We gave up the moral norms and silly promises of a wicked society. We abandoned, physically, intellectually, emotionally, and economically.
But now the era of peaceful protest within the law, the era of dissent is over. With skulls and blood massacred white America has come to the conclusion that he had tried to avoid at all costs. We are living under a tyrannical and violent system of oppression who will stop at nothing to achieve his goals, and that if we want to end the destruction of human life at home and abroad we have no other alternative that illegal and violent actions. (Emphasis ours).
(op. cit., P. 193)

New developments of the movement can be traced in the Peace March on the Pentagon on 20-22 October 1967, where Jerry Rubin tried to pull the strings of all channels of protest, from the non-violent than violent. Between October 1967 and August 1968, he completed that process-called "politicization of the hippies." These are the Days of '68 in Chicago in August to mark the turning point.
read the guide to Tennis Frawley "Pig in Chicago," wrote August 30, 1968 (in The Other America in the sixties vol. 2).

Facts Chicago last week have created a bizarre situation in America. It has never been so obvious that the country's political system has the strength to survive. ... However, after the experience of doubt that Chicago will not be the most lethal weapons used by troops defeat of the young contestants. Chewing gum and rolled up newspapers are of little protection against the Gestapo, and the philosophy of the Black Panthers seems to have more sense after this comparison.
(op. cit., P.239)

After this introduction, which shows a profound rethinking about the philosophy of nonviolence practiced until then, Frawley goes to the chronicle of those days.
Thursday
The blood began to flow this Thursday morning ... when an American Indian in South Dakota for 17 years was killed by a shot in Old Town ... Dean Johnson, the Indian boy, had been tossed to the point of wanting to defend. People say it was stupid of her to fire on the policeman. Maybe it was stupid - but brave. ... The gun did not work and the boy was killed while trying to flee.

... At 11 am Tuesday
large doses of tear gas were used at Lincoln Park, and beatings were attacked and made away some of the clergy who had joined the protesters in prayer. In the evening they arrived Bon Seale Seale and the Black Panthers and gave a speech stimulant that was well received. Seale suggested that one should not take more than the city in large groups but in small groups armed with three or four in the entire city - and this tactic was adopted in part to the demonstrations at Grant Park ...
Wednesday
The front had moved to Grant Park where 15,000 people demonstrating against the headquarters of the Democratic Party. The demonstration was characterized by tear gas, by brutal beatings, and a lot of movement on the streets ... Chicago has highlighted the futility of non-military movement. Youth is more determined than ever. The strong arm of the machine of Mayor Daley, a reaction to Daley's personal reaction to dissent, is the key point of the youth organization of armed resistance. The consumer has to die a violent death.
(op. cit., Pp.239-244)

At the end of this long article, it can be said that the youth movement, born in the university in the mid-sixties in the U.S., is characterized by the principle forms of non-violent struggle, but in the course of its evolution, before the violent crackdown by the police, and the welding of groups like the Black Panthers, has gradually changed its appearance, it was "politicized", coming to the practice of resistance violent.




References

S. Cohen
1972 Folks Devils and Moral Panics , MacGibbbon and Kee, London

Erickson EH
1974 aspects of a new identity, Armando, Roma 2006
Galimberti
Dictionary of Psychology (voice Identity), De Agostini, Novara


Gallino L.
2006 Dictionary of Sociology, Utet, Torino


EJ Hobsbawm
2007 The Short Century , Burexploit Rizzoli, Milan

J. Kerouac
1996 Write Bop , Mondadori, Milan

F. Pivano (ed.) 1993
The other America in the sixties , vol. 1-2, Arcana, Milan

Western Southern Complaints

counterculture and the wind blows round



Sunday, May 23 at the Yellow House Community Centre run by the elderly, in Bologna, there was a rather unusual event for a Sunday morning, the projection of film "The Wind Blows Round", followed by a meeting with the director Giorgio Diritti. Despite the poor quality of the projection, making it impossible to fully appreciate the film, the story quickly captured the attention with immediacy of communication, the charm of the landscape, the authenticity of the characters.
Let us briefly reconstruct the plot.
Chersogno The film is set in a village on the Italian Alps Occitane, now inhabited by a dozen elderly people, average age of seventy, who survive through the summer holidays. In this small village of Valle Maira, comes Philippe, a French house that seeks to settle with his girlfriend and her three children. Philippe is a French shepherd (former philosophy professor, tired of the bureaucracy) that has stopped teaching to dedicate himself to breeding of goats and making cheese. This event could be a breath of fresh air for the country. The community (who speaks in language-hoc for this movie is often subtitled-) decides in the end, under pressure from the liberal mayor, to welcome the "stranger" in the name of the traditional rueidas "those forms of mutual aid, which traditionally had united the community. The man and his wife are two people who decided to live and educate their children, following the rhythms of nature and desires. Over time, the "diversity" of newcomers in crisis over the conscience of a country that feels threatened by these free spirits, and misunderstanding gradually becomes unbridgeable distance: from injury to violence to get agitated. 'Outsiders' were first accused of being dirty (the kids are in the midst of the hunting of goats "), then cross over with the flock of goats in the fields of others and illegally taking wood from the wasteland (the film focuses on and emphasizes the narrowness the sense of private ownership of the villagers). Finally, the gossip is passed on complaints to police and local health authorities, the simulation of attack by a woman, killing some cattle.
Philippe does not want war and eventually decides to leave with his family. This departure marks a defeat but a country that fails to be anything but a showcase for television programs that are still looking for the scent of "authentic" or postcard for summer tourists.

We now turn to some reflections on the film.
The discussion with the director is just one game of the final scenes of the movie, you just consumed the fatal rift between the country and the French family, with the departure of Philippe, his wife and children, when you see a helicopter shoots between the valleys and mountains around Chersogno; are taken from a television program on the country, which are commented on by an old man reconstructs the memory of those places.
is strong contrast between the sense of defeat, we recorded pain as spectators with the departure of the French family, euphoria and nostalgia picture-book which paints the landscape and the country from above. We live, moreover, on a less emotional, the conflict between media portrayals and real life, the disconnect between appearance and being that had already been presented in an earlier scene in the movie: a journalist breaks out with his entourage (the air we breathe of an "invasion" is not respectful of the places and people that are almost raped by the goals!) to tell the happy story of the new French citizen that makes the shepherd and dairyman, and when the mayor, however, ask the reporter to talk about the attempt by 'Administration to revive the life in the country and, therefore, to report to Chersogno young people, the journalist respond dry he's there to talk about power, not politics.

... Let's return to flight of the helicopter at the end of the airplane lands and assist the recovery of the body of the "crazy" in the country which has just committed suicide, and this scene gives us a further key to the film: the country has been able to integrate the "crazy" just as it has been able to integrate the stranger, his suicide is symbolically the suicide of a community that has chosen the folding in on itself, anchoring to a dead tradition rather than the opening to new possibilities and the challenge change.
The "crazy", above, has been filmed several times in arms stretched simulated flight through the streets or fields, a flight that does not know the rigid boundaries of private property (which are rather for the other villagers one of the main points of dispute with the French family ...). The "mate" with the mind free of prejudice, is the one that best manages to get in touch with the French identity and finds in her eyes. For this reason, the departure of Philippe to make ends now empty and meaningless his life ...
This film in its richness of content lends itself to an analysis at multiple levels, from the central theme of the relationship with diversity branch chapters on prejudice and stereotypes (the alien "stink" port disease - the dead pig that was abandoned by the French used to be so because in the Pyrenees, where he had lived before, the vultures are fed carcasse_ ...), the identity of the social states in contrast (the dynamics in- group / out-group, the "we" and "them"), which states that personal identity, however, thanks to the benevolent gaze of the other, that the gap between media representation and lived reality is a film ...
that, in addition to the great artistic value, is well suited to develop ideas of anthropology, sociology or social psychology. Highly recommended, therefore, vision to staff and students of the School of Social Sciences!

Datasheet Ss100a Flame Pak

Intercultural Dialogue


The festival of cultures "DiverCity" May 21 Chieregatti Henry spoke with a keynote (unfortunately with little response to the public!) On the theme 'Living in the streets of the change between old and new citizens. "
For those not familiar Chieregatti Don Henry is pastor of Poplar, a town near Marzabotto, one of those priests who reconciles with Christianity (the speaker is a Buddhist for 24 years ...). He graduated in Philosophy and Theology, specializing in psychology, taught for some time at the Department of Education Science University Bologna.
Interculture is one of the areas that have been most busy: as an example I cite the essay along with Andrea Canevaro (The helping relationship. The encounter with the other in the teaching professions, Carocci, 1999) , where Chieregatti speaks of the relationship with the "different" race and racism, the relationship between culture and pluralism.
But his is not a purely theoretical interest: Don Henry is a man who has traveled extensively, which is deeply concerned for other cultures, learning the language at times (in his lecture, often mentions her travels in the East, particularly in Cambodia and Vietnam). Speaking of language, he left from a consideration of a personal nature: for him to learn another language was an event which transformed, made it different and has changed his mind, why foreigners in accepting it would be desirable not to ask for foreign visitors learn Italian, but to cultivate a willingness to learn other things including other languages. Yes, because dialogue and exchange between equals, where both parties speak and listen, otherwise it is monologue. Thus, intercultural dialogue should start from this respect for another culture, avoiding the temptation of assimilation, for which the comparison is possible only if you like: the attempt, then, is to make others like me, demanding the sacrifice of the other culture.
In the dialogue must always remember that everyone can learn from, you need a comparison that goes beyond teaching the presumption that you have only to teach. We know how the positivistic and modern vision of progress, has brought our culture to foster a feeling of complacency and arrogance towards the cultures we have described as "primitive." This presumption has often provided an excuse for colonialism: we have brought "progress" (now more often with the war we want to export "democracy"), raping men, women, territories and cultures.
A striking example of our ethnocentrism, quoted by Don Henry, is the Charter of Human Rights:
"We know well? We know how many are they? Know the content?" the audience responds 'no'. "I ask this because often celebrate it without knowing its contents, uncritically. It is an ideological stance, it does not matter what it says: it must be defended whatever! Did you know that there is another Charter of Human Rights, the economic rights of African peoples, or ignore the Bill of Rights of the Arab peoples, the rights of Muslim peoples ... and I could continue. Because it is written only in our 'universal'? Imagine what would happen if the Islamists had written 'Universal Card' ...
'Universal' means for all, so our statement may sound like an imposition, not respectful of other cultures ... ".
Don Henry, with a hint of irony, then known as the East, in the countries he visited, it is common to speak of the West, calling them "Developers"!
"Progress", "development", "growth" concepts are very close, all children of the same ideology scientist from epistemological point of view (the only true knowledge is scientific in the sense connoted experimental) and capitalist ideology from the standpoint of the economy (the categorical imperative of GDP growth, markets ...).
But "developers," said Don Henry, should listen to what other people think: maybe they could learn something. Chieregatti says in this regard, his experience in Cambodia, in Phnom Penh:
"Cambodia is a country virtually dominated by the French: the airport of Phnom Penh was built by the French and Cambodia pays a rent. Even on schools built by the French pay the rent ... In Cambodia, they were building a new hospital with the French. While the building was being finished, the Cambodians have begun to erect a Another building 100 meters from the hospital. "What building?" He was asked. "The hospital" they replied. "You've forgotten - have continued Cambodian - that when a person is not only the hospital, but the whole family is with him. When should I go undressed should not a stranger, and when we prepare to eat only we know her tastes. " "And you to care for a sick leave uncultivated rice fields?" He was asked. "Sure," - replied the Cambodians - will be the neighbors who farm the rice fields for us. On the other hand when a person dies in the hospital, not should be left to die alone, but there must be a familiar face, "concluded the Cambodians."
We Culture "advanced", so often we leave our loved ones to die in the cold hospital rooms without the medical approaches and accompanied by a humane death, we are sure you do not have something to learn from the Cambodians?

Lemon Pledge On Car Finishes

Aggression and violence


At the first meeting in May philosophical (May 6, 2010), in Rastignano (BO), on "the aggression animals to the violence of men "intervened Giorgio Celli,
known to most as a presenter of documentaries for RAI, but especially ethologist and a man of great culture.
The topic was challenging, as well as his observations, in addition to being well-documented that they had the great honor of translating such a complex issue in a fun story-telling, rich in anecdotes, in many ways enlightening.
Celli first drew a distinction, often not found in the documentation of the social sciences, between aggression and predation. Usually the distinction is between use: intraspecific aggression (ie, between members of the same species) and interspecific aggression (ie, between members of different species). Celli now consider only the aggression which, in the second distinction, is called intraspecific aggression. The so-called aggression Interspecific predation is for him (such as that of the lion with the gazelle). Cell is not Predation to aggressiveness, simply because it responds to the need to survive and feed themselves, as well as for us not aggressiveness buy the meat from the butcher and eat it (it is his example). The only difference, as he wryly noted, is that we commissioned to kill the murderers!
cleared away this first mistake, the question is: How is it then that aggression? Aggressiveness is precisely what occurs between members of the same species. Well! Because naturally occurring aggression?
Worldwide animal aggression plays basically certain tasks: there is aggression between males to ensure mating and reproducing their genetic heritage; aggression aimed to establish hierarchies in the pack (as in wolves), the aggression that is to circumscribe an area which provides valuable resources for survival.
the first case of aggression, the example is the fight against ritual among the deer, to the sound of horns. A hard fight, but without bloodshed. It is precisely ritualized combat, which is not intended to kill the other male (recalled an incident in which, during the struggle, a deer has exposed the other side, taking precisely the opposite to a possible fatal attack, the other deer, however, he simply expected that he would recover in the front to continue the struggle with blows of horns!).
Among wolves, dogs and their descendants, the fight has only ever intended to establish a hierarchy, never to kill the opponent. The loser in the battle, in fact, puts his back and shows its weakest point, namely the jugular. In any case, in nature, the winning advantage of the situation to launch the fatal attack, indeed, the winner is taken to provide care at that point to the loser, treating it like a puppy that is perfect for cleaning, and very often licks so benevolent. Only dogs
deviated from the "cure" human, dogs trained for fighting, they come to kill your opponent!
Regarding the other function, that relating to demarcate a territory, Celli took an example from his observation: the case of a robin that once settled in a tree, react aggressively to all those birds who had a red spot in the breast (ie other robin). The case is similar to that reported by Tinbergen about the sticklebacks, minnows with a red spot that alienate other sticklebacks, recognizing only the red spot (Tinbergen has made experiments playing rough outlines of a fish with a red spot clearly visible, demonstrating that this was the signal that triggers the aggression of the stickleback).
Now in all these cases the aggression plays an adaptive, that is useful for the survival of the species: the former is the strongest that can pass on its genes, making the species more adapted to competition for life in the case of wolves, the hierarchy is dependent upon the life of the flock, in the latter case, the removal of rivals from a given territory, it is useful because in this way, individuals who lose the fight, they are forced to occupy new territories, thus spreading the species, which will have more chance of survival. We now
man. There is aggression in humans? Ethological studies of Lorenz (in particular the so-called evil was quoted in 1963, of which Celli wrote the introduction in the Italian edition) offer a decisive answer in the affirmative. Lorenz
In this paper argues that aggression, like other instincts such as sexuality or territoriality, is an innate behavior, and as such spontaneous and irrepressible, impossible to be derived only from environmental stimuli. As an instinct, aggression is in itself "beyond good and evil," structural component of all living things and engaged in a major role in evolutionary processes and thus the survival of the species. Lorenz also argues that the same instincts "good", those which are gregarious and love, evolutionarily derived from the same aggressiveness, being selective amendment of this directed to different purposes, so that would suppress the aggressiveness away life itself. The book provoked violent controversy, as Lorenz did not limit its scope thinking animal, but also extended to the human and socio-historical. Allegations abound and the controversy, the scientific ground on which it intended to continue Lorenz, slipped, as expected, on the political and ideological: they gave him the racist and warmonger. In reality the purpose of the text was to criticize the current behaviorist and behaviorists, then much in vogue, that all behavior is ultimately derived from and influenced by environmental stimuli, which could be modified to change the same behaviors, including aggression. For behaviorists, therefore, there is nothing innate. Lorenz, to the contrary, the instinct for an original gift, genetically conditioned: as such, it has a life of self, no necessary link to the action of those environmental influences which act as stimuli triggers. Indeed, according to Lorenz more than an instinct is not at tripping, the higher the probability that it eventually discharges into an even more disruptive, even in the absence of appropriate stimuli. Far from being an apology of violence and war, the work of Lorenz sought above all to warn against any position utopian about human coexistence and conflict management, resolution, to be realistic and anthropologically based, could not disregard by data and analysis that he considered incontrovertible. On the contrary, a lack of knowledge of the functioning of innate behavior could lead to results contrary to those desired, only to promote their the onset of conduct detrimental to the peaceful co-existence. By supporting the impermeability of the bottom of the environmental constraints of the basic instincts of man as all animal species, as Lorenz wants to highlight the illusions inherent in the belief that education and socio-political transformation of itself would be sufficient to change and shape human behavior. It's not that he denies any value to the culture or the spiritual dimension of man, as if wanting to reduce an animal among many and therefore bound only to his instincts. Critical Anthropology of each buckled under the myth that Rousseau's "noble savage" he emphasized rather as the "cultural pseudospeciazione" typical of the human species has led groups of people - be they clans, tribes, ethnic or modern nations - once reached a certain degree of differentiation between them, to relate in a very similar to that of more evolved species, including species, as mentioned above, the intraspecific conflict plays a key role in adaptive processes. Lorenz shows that different behaviors dating back to cultural factors reveal a phenomenology strikingly similar to those of genetic origin, thus bringing out a certain convergence between the animal and the human dynamics, convergence not only aggression, but also phenomena such as territoriality, imprinting, play and rituals. Even Eibensfeldt
studies (Love and Hate 1971) lead to the same conclusion: there is an innate aggressive drive in those people identified as particularly myths from anthropological studies.
It seems useful to make a brief to make a distinction between drive and instinct to talk about instinct in human behavior is, in fact, probably more correct. Galimberti reminds us in his Dictionary of Psychology, taking the distinction made by Freud: "The instinct is conceived by Freud as an animal behavior determined by heredity, characteristic of the species, preformed in its development and adapted to its object, but the drive has a constituent that produces a mental state of arousal which pushes the body activity, which is also genetically determined but likely to be modified in the individual .
In other words, when we speak of man must always consider the dialectic of nature and culture, where culture has become second nature in a position to shape, at least in part, the instincts.
Eibensfeldt, in fact, reminds us of anthropological studies of Margaret Mead (Sex and temperament 1967) in which the researcher has studied various societies of New Guinea, noting that the aggression in these societies manifested itself in very different ways: the Arapesh, for example, appeared to be particularly mild, while the Mundugumor showed very aggressive behavior and cruel. Eibensfeldt note that this character of Arapesh, in fact, does not indicate the absence of aggression, but a different "management" of aggression in that culture: "As an example of devotion to peace are often culturally determined indicated Arapesh of New Guinea, but they (who, it says it is never in the hands) are not devoid of aggressiveness: Margaret Mead writes that boys are educated arapesh download the anger on other children but not on objects: If two guys, while they play, they come to fight, now an adult intervenes and separates them: the offender is removed from the place of play and held, then he can stomp in anger, screaming, rolling in the dirt, throw in ground stones and logs, but can not touch other boys. "
These observations suggest some considerations relating to education: a culture, el 'education that follows, can affect how to manage aggression and channel it differently, making it difficult to discharge in violent form on other human beings.
Now, once established the presence of aggression in human hands (statement that Freud subscribe!), What makes it different from events that we have briefly described about animals?
The key difference is that the man arrived, as we know, to kill other men! That is, unlike animals, comes to inflict irreparable damage (based on this consideration we can not boast of our superiority as a species, homo sapiens!).
How did this degenerate into violence aggression? One explanation, that of Celli called "historic" but perhaps we should define "old-technology" would be one that sees the invention of new weapons, instruments of death ever that allow more refined 'killing the enemy from a distance increasing, the factor that has blown up the natural mechanisms of inhibition, probably present in the primitive infighting. Would be created, thus increasing irresponsibility of the man who uses weapons to strike more distant people: those who dropped the bombs on Hiroshima and Nagasaki, as well as having strong ideological motivations, would be "facilitated" by the fact that traveling to few thousand feet and had to simply press a button.
This explanation certainly captures aspects of truth. It occurs to me that, for the simple "predation," we had to kill our hands to eat the animals, probably would increase the number of vegetarians!
A different point is about cultural diversity in dealing with aggression and its degeneration into violence: there are cultures that emphasize competition and violence at the expense of empathy and cooperation, forces also deeply human, without which our society would not exist!
Celli's speech, with a jump seemingly arbitrary, it was concluded with comments on the media and advertising. But the last point made about the cultural influence on certain drives (you can probably forget how tickle constantly advertising the sex drive?) gives us the key to explain the jump: the media and advertising are legendary micronarratives where sexual and aggressive impulses are continually stressed.
If aggression is an ineradicable human instinct, we must seriously question how this instinct can be managed in a non-destructive, as we teach our family pets!

Zoomin 2 Fingers Linux

I, my family and Roma Woody Allen


"I, my family and Roma Woody Allen" is a fine documentary, narrated in first person, from the nineteen director Laura Halilovic.
Laura is the only daughter of the family Halilovic, a Roma family from Italy arrived in Bosnia in the sixties. His narrative voice, which accompanies every scene in the film, sometimes clarifying the meaning, other times by making an ironic counterpoint, talks about its history and the history of his family. Laura
confident once his precocious love of cinema: in nine years even falls in love with the "voice of a cartoon" Woody Allen and dreams of becoming a director soon. Dear Woody: so begins the letter to his favorite film, which is a bit 'as the message in a bottle given to the currents of the sea. She herself says the skeptical possibility a response to Allen, when his little hole to check the letters. The meet, however, on the red carpet in Venice, Woody is approaching, you can not talk, he takes the pen of Laura, signs an autograph and he goes ... with the pen of Laura! (Ciack! could be a scene in Woody Allen! ").
Even if Woody Allen did not take baptism this brilliant director, proudly ROM, luck, quite deservedly, has said, his first feature film went on RAI 3 and has received several awards.
return to the story ...
Laura follows the difficult transition of his family life in the fields to that in a council house in Turin, with parents who, accustomed to outdoor life, struggling to get used to, as oppressed by the four walls of an apartment.
His mother told the director in his speech after the screening, to overcome the sense of claustrophobia, he was initially out of the house all day!
This event, therefore, it is as if marked a caesura in his life: childhood, in the field, in close contact with his community and, then, life in the apartment. A break in some ways difficult to overcome: his uncles and grandmother, in fact, still live in a field, constantly threatened with eviction (curious, because the land on which the field is owned by the uncle!). In the documentary
the difficulties of relations with Gage (as they are called all the people who are not Roma) accompany Laura from childhood: his entry into primary school, in fact, suffered traumatic: "We just needed a gypsy!" is one of first comments it receives. At school, staring at the window, missing, and leaving in tears ran into the arms of his mother.
In his speech, after the screening, said Laura has a bad history, which does no credit to our tradition in 'Inclusive education: in his elementary school, he said, had formed a kind of "special classes" for her and her peers Roma
... Still, his desire to integrate is palpable in his Italian good (despite having attended school only until the eighth grade), in his clothes in his life choices. Yes, these are very important: Laura, on several occasions, in documentary is being urged by his father and mother to marry, in the tradition of the Roma, in fact, it is normal to marry at 15-16 years ... 18 years (his age when The documentary was filmed) is likely to be too old!
Thus the life of Laura seems like a balance between 'Italian' hard-won price (say, however, did not feel completely accepted and refers to the fact that despite being born in Italy has Italian nationality) and a proud claim to their Roma roots, which she reveals.
Before the comment of a person in the room, asking how it feels to move away from its tradition of Laura, I would answer for him: "Blessed are the hybrids and mixtures."
Yes, that's that mixture that does not want the Roma tradition, at least for females: males, in fact, can marry the gage, which are accepted in the community, but the reverse is not allowed and will be punished with ostracism.
But Laura, whilst rejecting the marriage, the director wanted to do! A 'hard to convince the parent company ...
Only when his film is passed to the RAI and the father saw the Laura's name in the credits scroll, he realized that he was proud of her and would not have prevented ...
His desire to make the film, however, is not a habit as a teenager.
surprising because the seriousness of his motives:
"My passion for directing was born when I was nine years old ... I want to make a documentary on the Roma to let others know about our lives. The Roma, or as they are called a derogatory tone, the Gypsies, the majority live in the homes, their children go to school, contrary to what everyone thinks, only by turning some of them still live as they once did. There have been films and documentaries about their customs, their way of life, but nothing that they can really identify with. The directors and writers have ideas with the world of the Roma still very stereotypical. "
Brava Laura, continues to tell us about you and your people!

Men Wrestling Singlet Low

Kitchen stories


We are in the 50s. In a remote village in Norway come from neighboring Sweden, a group of researchers appointed by the government of their country to carry out a sociological survey. Purpose of the study is the behavior of people in the space of your kitchen, their movements, their habits, their customs. Backed by a similar experience over Sweden, must now compare it with the behavior of this Norwegian town inhabited only by single men.
The Norwegian director Bent Hamer, she says, is actually from a study done in Sweden by Swedish scholars at the Institute for Research Domestica. The aim was to optimize the movements of housewives in the kitchen, whose movements were reported in a diagram we see reproduced in the film, in order to ensure that the Swedish home "instead of walking the equivalent of a trip from Sweden to Congo could only walk the distance of a journey to the north of Italy. "
Folke (Tomas Norstrom) is one of the technicians hired to conduct the surveys. It is installed in the home of Isak. (Joachim Calmeyer, one of the greatest players in Norwegian), perched on a high chair umpire tennis, from which observed and recorded every movement of his landlord. With a slow rate, and the almost total absence of dialogue, Hamer tells us about the developments of relations between the two men, initially marked by mistrust and then land, deepening mutual understanding, friendship and a warm solidarity.
is a story of loneliness, the one told by the Norwegian director, cold as the snow around the shack of Isak. But the film, which is to praise the careful reconstruction of environments, it is also a criticism of the alleged infallibility of "positivism" that animated, and soul, the sociological investigations of this type. System, however, is right in ' "Humanity" of the operator its own fallibility. The roles are likely to be reversed, and this is what happens in the film when the viewer begins to feel observed in a subtle game of "who observes people."
Beyond the artistic value of films, however well-shot and nice use, it is interesting epistemological reflection that the film offers:
detached observation is used (represented in the film by the chair on which sits the observer Folke) of ethological type to learn human behavior? The response of the film seems to be entirely negative. There is the problem of interference of the observer which is represented by the continuous escape of Isak's observation Folke. Indeed, there is a paradoxical reversal: Isak will practice in fact a hole in the ceiling just above Folke and will study the behavior. The absurd and surreal will melt when, from any exchange of objects (the launch of the pipe tobacco of folk Isac ran out), it will create a human relationship ever closer links between the two. A phrase emblematic of Isak has a key of the film: "You can not know unless you communicate."
short, it is as if we affirm the validity of participant's anthropology on that type of "positivity" from animals in the laboratory. The cool detachment gives way to a human relationship between two solitudes, that of empathy and warmth that folk will celebrate the birthday of Isak, bringing him a cake with many candles. The circle closes when the death of Isak, Folke will live in his house. It's a little 'anthropologist the risk that rising to the top of another culture, may end up not going back.