10-idios | image-sta | stagn-you
bold = Main text
Chapter, Paragraph grey = Comment text
1 1 (7) | Editori Laterza 1996, 4-10.~
2 1 (14)| Ibid. 14.~
3 1 (16)| Surrey University Press 1992, 147-186.~
4 Int (4)| Torino), Elle Di Ci 2000, 149.~
5 1 (10)| FEATHERSTONE, La cultura dislocata 17.~
6 1 (6) | Missionaria Italiana 1994, 18.~
7 1 (9) | identità. Rome, Seam 1998, 180].~
8 1 (16)| University Press 1992, 147-186.~
9 1 (8) | identità, Rome, Armando 1974, 58.~
10 1, 6 | social identity of Tajfel (1982), ethnic identity can be
11 1 (12)| Rotino, Rosmberg & Sellier 1983; LEVI-STRAUSS C.G., Identità,
12 1 (15)| sociale, Milano, Franco Angeli 1987,98.~
13 1 (11)| Roma, Editrice Studium 1993, 33-35.~
14 Int (5)| Leumann (Torino), Elle Di Ci 2001.~
15 Int (5)| Leumann (Torino) Elle Di Ci 2009, 9. See also: TACCONI Giuseppe,
16 2 (17)| the formation of priests, 25 March 1992, 36. [=PdV]~
17 Int (2)| Ibid. 31.~
18 1 (11)| Editrice Studium 1993, 33-35.~
19 2 (20)| Raffaello Cortina 1996, 34.~
20 1 (11)| Editrice Studium 1993, 33-35.~
21 2 (17)| priests, 25 March 1992, 36. [=PdV]~
22 2 (19)| Ausiliatrice, Rome, LAS 1994, 39-53.~
23 2 (19)| Ausiliatrice, Rome, LAS 1994, 39-53.~
24 1 (8) | identità, Rome, Armando 1974, 58.~
25 2, 10 | of an “identity” (Cf PI 6; VC 65) which is realized
26 2, 10 | identity” (Cf PI 6; VC 65) which is realized through
27 2 (21)| Ibid. 73.~
28 Int (3)| Editrice Vaticana, 1996, 79b [=VC]~
29 1 (15)| Milano, Franco Angeli 1987,98.~
30 1, 7 | refuse them, or accept them a-critically, becoming homologous.~Therefore
31 2, 10 | preceding “identities”, if not absolutely a rupture, in order to integrate
32 2, 10 | this is not realized in the abstract, but within a course of
33 Int, 1 | transformations piloted and accelerated by the phenomenon of globalization,
34 Int, 3 | religions. Each community that accepts the challenge of interculturality
35 Int, 3 | life. The question that accompanies us and concerns us in this
36 2, 10 | to each age of life are accomplished.~Formation, then, consists
37 2, 10 | of me?) and therefore to acquire a “new identity”: the vocation
38 1, 6 | fact, ethnic identity is acquired through a process of confrontation/
39 1, 6 | cultural identity that she acquires, defines, modifies and redefines
40 1 | What are the processes for acquisition and construction of a personal
41 1, 6 | denied identity and the acritical assimilation of external
42 Int, 1 | registered in history, which has activated in western countries a profound
43 1, 6 | confrontation/comparison that activates evaluations and leads toward
44 3 | individual journey, through the activation of a constant and conscious
45 1, 7 | that is, through research activity and evaluation of alternative
46 2, 8 | taken in the totality of her actual and potential resources
47 | Actually
48 1, 7 | individual would tend to adapt himself to the expectations
49 Int, 1 | design formation courses adapted to the new needs deriving
50 1, 7 | affective and sexual sphere, in addition to disturbances in the nourishment
51 2, 8 | identity. God’s call is addressed to a creature who is taken
52 Int, 4 | person and communities must adopt in order to harmonize identity
53 1, 7 | integration that a person adopts at the time he is inserted
54 1, 7 | both in the young and in adults). I am referring to the
55 3 | dimensions of one’s being (affectivity, sexuality, rationality,
56 1, 7 | that is, that feeling of affirmation, belonging and valuing of
57 3 | sexuality, rationality, aggressiveness, religiosity…) of the many,
58 Int, 2 | until a couple of decades ago operated by paradigms of
59 1 (12)| youth of Southern Italy: D’AGOSTIN0 F., Giovani in transizione
60 Int, 3 | not as part of a past, albeit glorious, but as utopia
61 2, 10 | maladjustment, depression and/or alienation.~ ~Putting oneself in front
62 Int (5)| also: TACCONI Giuseppe, Alla ricerca di nuove identità,
63 Int (4)| AUSILIATRICE, Nei solchi dell’Alleanza, Leumann (Torino), Elle
64 1, 6 | selective capacity that will allow facing all other models
65 1, 6 | student/laborer, etc.) allows, in the sense that it can
66 | along
67 1, 7 | elaboration of one's self-image.~Alongside these processes we cannot
68 1, 7 | activity and evaluation of alternative possible identities, through
69 1, 5 | juxtaposition. Cultures are amassed one upon the other without
70 1, 6 | of identity, with all the ambivalence and conflicts that this
71 Int, 1 | religious appear uncertain, ambivalent and not very comprehensible
72 1 (15)| Appartenenza e identità. Analisi sociologica dei modelli
73 1, 7 | component which functions as analysis indicator, is data from
74 Int (1)| avvenimenti su scala mondiale, ma anche la vita quotidiana”(Ibid
75 1 | risk of homologation and anonymity?~ ~
76 1, 7 | the nourishment area, like anorexia or bulimia.~ ~ ~
77 Int, 4 | perspective of a psychological and anthropological-existential nature, deliberately assumes
78 1 (11)| Identità e cultura. Per un’antroplogia della reciprocità. Roma,
79 Int, 2 | persons who do not fear the anxiety of uncertainty in face of
80 2, 10 | with all the discomfort and anxiousness that this brings. Otherwise,
81 | any
82 2, 9 | becoming “vocational” proceeds apace with the formation of the
83 2 (18)| CONSECRATED LIFE AND SOCIETIES OF APOSTOLIC LIFE, Potissimum Institutioni.
84 Int, 1 | life course of religious appear uncertain, ambivalent and
85 1 (12)| a more recent study that applies these theoretical parameters
86 1, 7 | lead to understanding and appreciation of one’s ethnicity. That
87 Int, 3 | most stimulating objections apropos of this is that intercultural
88 2, 10 | his human dispositions and aptitudes. It if is true that the
89 2, 10 | oneself in front of “the archipelago of our many identities distributed
90 1, 7 | identity disturbances can arise that are not always easily
91 1 (8) | crisi d’identità, Rome, Armando 1974, 58.~
92 2, 9 | serve as reference models to arrive at making a choice consistent
93 2, 10 | stages and mediate goals articolated in a logic of progressivity.
94 2 (19)| CORE Pina, Dimensioni e articolazione dell’identità nel suo processo
95 Int, 3 | unexplored by a systematic and articulated reflection, is precisely
96 Int | influences intimate and personal aspects of our life”.1 It is not
97 1, 6 | of ethnic identity, often associated with the idea of forms of “
98 Int, 4 | pedagogic-formation aspect, in an attempt to offer elements that permit
99 Int, 1 | history. There are many attempts to read future prospects,
100 2, 11 | re-appropriation it is important to be attentive to some needs that can be
101 Int (5)| religiose di vita apostolica attiva nel tempo della crisi, Leumann (
102 1, 6 | change the meaning they attribute to their belonging and the
103 1, 6 | and emotional significance attributed to that belonging. Ethnic
104 2 (20)| DEMETRIO Duccio, Raccontarsi. L’autobiografico come cura di sé. Milano,
105 2, 11 | various experiences.~The autobiographical account can become a growth
106 2, 11 | and write about oneself (autobiography)~The experience of oneself
107 2, 10 | journey is not easy nor automatic: it implies the toil of
108 Int (1)| globalizzazione influenza non solo gli avvenimenti su scala mondiale, ma anche
109 Int, 2 | paths still unexplored which await courageous persons who do
110 1 (7) | REMOTTI F., Contro l’identity, Bari, Editori Laterza 1996, 4-
111 Int, 1 | fiction, by standard models of behavior and lifestyles, the interpretive
112 2, 10 | restructuring of attitudes and behaviors which is not always free
113 1, 5 | organized into coherent belief systems, into instruments
114 1 (9) | understood as a whole of values, beliefs and practices widely shared
115 2, 11 | common roots, without feeling belittled or inferior by this.~A particular
116 1, 7 | group to which the subjects belong. Indicators of this component
117 1, 6 | regardless of the objective belongings of the person. We can verify,
118 1, 7 | acculturation and integration (bi-culturalism is frequent). According
119 Int | globalization regards only the big systems, like the world
120 1 | beginning” as a gift received at birth, but represents the laborious
121 Int (1)| ridisegna la nostra vita, Bologna, Il Mulino 2000, 24. “La
122 2, 9 | maybe they die before being born--and also the reason for
123 Int, 2 | a rather complex, often brand new journey, for religious
124 1 (16)| of social psychology, in BREAKWELL G.M. (ed) Social Psychology
125 Int, 3 | immersed opens to an ever broader “worldwide-ness” of which
126 1, 5 | previously isolated are now brought into contact and juxtaposition.
127 1, 7 | nourishment area, like anorexia or bulimia.~ ~ ~
128 1 (12)| Sellier 1983; LEVI-STRAUSS C.G., Identità, Palermo, Sellerio
129 Int (1)| GIDDENS Antony, Il mondo che cambia. Come la globalizzazione
130 1, 6 | could highlight, hide, camouflage, or even refuse their ethnicity,
131 3 | people and the culture of candidates in formation~- continual
132 1, 6 | able to develop a selective capacity that will allow facing all
133 2, 11 | journey of self-formation and care of self.~In these courses
134 1, 7 | Therefore we have to be careful, in order to avoid triggering
135 1, 7 | ways of receiving, eating, caring for personal bodily hygiene:
136 1 (13)| identità etnica., Rome, Carocci Ed., 1998, 13-24.~
137 Int, 4 | culture, in the joyful task of carrying out one’s vocation.~ ~ ~
138 1 (6) | interculturalità, Città di Castello (Perugia), Ed. Missionaria
139 1, 6 | ethno-territorial) or to a social category (young/adult, man/woman,
140 Int, 2 | fact, necessarily call into cause the initial and ongoing
141 2 (19)| maturazione, in DEL CORE Pina- CAVAGLIA Piera (ed), Un progetto
142 Int | problem has been at the center of attention of different
143 Int, 3 | charismatic identity is central. Rethinking identity and
144 Int | integration and disintegration certainly is not new. In face of the
145 Int, 1 | confronted/compared and challenged.~“Identity, culture and
146 1 (16)| LIEBKIND K., Ethnic identity. Challenging the boundaries of social
147 1, 6 | certain traditions that characterize them. Most of the time it
148 2, 11 | the integration of those characters common to other things or
149 Int (1)| GIDDENS Antony, Il mondo che cambia. Come la globalizzazione
150 1, 7 | as moreover happens with children where changes in space take
151 1, 6 | that while persons cannot choose the ethnic group into which
152 2, 11 | identity (identification with Christ and with the charism, but
153 1 | beyond the flow of events and circumstances, attitudes and experiences,
154 Int, 3 | constitutes a call and a task for civil societies, and also for
155 1 (12)| studies by now considered classical, of: SCIOLLA L., (ed) Identità,
156 3 | create an intensely Gospel climate beginning with the experience
157 1, 7 | belonging and their sharing (closeness) in its cultural traditions.~
158 1, 7 | that the person or group closes itself in a sort of isolation
159 2, 11 | the risk of an emotional closing in on itself (“wild” introspection)
160 1, 7 | learn a complex of rules, codes and symbols by which they
161 1, 5 | ordered and organized into coherent belief systems, into instruments
162 1, 6 | Personal identity, then, coincides somehow with cultural identity.
163 1, 5 | understanding culture as a combination of different cultures and
164 1, 6 | of social identity which comes from belonging to an ethnic
165 2, 9 | faithfulness to religious commitment. In fact, it is not rare
166 1, 5 | way, whether individual or communitarian, is dangerous or false:
167 2, 9 | mediations, both individual and community-social, so that vocation remains
168 Int | ones, the compression or compacting of time and space, of styles
169 Int, 1 | identity that is confronted/compared and challenged.~“Identity,
170 2, 10 | progressive certainty of the call complete the formation of the identity.
171 2, 11 | more those--sometimes not completely positive--experiences more
172 Int, 1 | inferiority/superiority complexes among cultures, while it
173 2, 11 | integrated whole of different components and elements (unity);~*
174 1, 6 | different identities that compose it. It follows that each
175 Int, 1 | ambivalent and not very comprehensible by current reasoning, especially
176 Int (5)| Formazione e organizzazione nelle comunità religiose di vita apostolica
177 1, 5 | Each identity which is conceived in a homogenous and totalizing
178 1 | first place, traditional concepts of identity have been questioned,
179 2, 10 | identity must be a constant concern which calls for a continuous
180 Int, 3 | that accompanies us and concerns us in this time is: “what
181 Int | multi-culturalism, the difficulty to conciliate ethnic, cultural and linguistic
182 3 | 3. IN CONCLUSION~ ~In face of the complexity
183 2, 10 | the person in historical concreteness, in his human dispositions
184 Int, 2 | precariousness of the human condition. Crisis is present in every
185 2, 9 | personal or socio-cultural conditioning and evolves in relationship
186 2, 9 | possible difficulties or conditionings of a changing society, without
187 1 (12)| sviluppo. Ricerca sulla condizione giovanile in una provincia
188 1, 6 | oscillation between sometimes conflicting models, synthesis and integration. 12~
189 1, 6 | acquired through a process of confrontation/comparison that activates
190 Int, 1 | dynamic identity that is confronted/compared and challenged.~“
191 1, 7 | interaction? To avoid the risk of confusing integration with pseudo-forms
192 1, 6 | models, which just leads to confusion of identity, with all the
193 Int, 3 | personal, community and congregational level we would have to give
194 1, 7 | identity that take place in conjunction with the assumption of a
195 Int, 1 | all marginal, but rather conjunctural (situational), especially
196 2, 11 | hidden in each experience and connect it through a guiding thread
197 2, 9 | vocation plan is developed in connection with self-definition and
198 Int (5)| Psicodinamica della vita consacrata, Leumann (Torino) Elle Di
199 3 | activation of a constant and conscious process of self-formation,
200 Int (3)| Apostolica post-sinodale Vita Consecrata, Città del Vaticano, Libreria
201 Int, 3 | the Pope calls it in Vita Consecrate, is being carried out very
202 2, 10 | infantilism, hyperactivity and consequent depression from stress,
203 1, 7 | itinerary will have to take into consideration the need to safeguard these
204 1, 7 | called engagement, which considers the importance that ethnic-territorial
205 Int, 3 | the ability to accept a “consignment” which is continually enriched
206 2, 10 | accomplished.~Formation, then, consists in this growth and maturation
207 Int | of a religious institute, constitute equally as many demands
208 1, 5 | from the threats of “mental constructions”—often of an ideological
209 1, 6 | increasingly more in the market and consumer logic of the western world ~
210 1, 7 | can build for themselves containers that are sufficiently protective
211 Int, 3 | involves the courage of continuously examining oneself on our “
212 1, 7 | in the sense that, on the contrary, one privileges the belonging
213 1, 5 | exchange) which seems in contrast with a relativist mode of
214 2 (19)| educazione della donna. Contributi sull’identità educativa
215 1 (7) | Cf. REMOTTI F., Contro l’identity, Bari, Editori
216 1, 5 | which man dominates and controls the natural environment)
217 1, 6 | and/or ethnic identity: a controversial question~ ~There is a close
218 1, 7 | intimacy, conditions of conversation, ways of receiving, eating,
219 3 | formation~- continual conversion to God present in each person
220 2, 11 | did not manage at all to coordinate, hold on to forever, rationalize
221 Int | time and programming, on corporeity and sexuality, relationships
222 1, 7 | three spaces to promote a correct process of individuation
223 2, 8 | we understand the close correlation between vocation response
224 2 (20)| di sé. Milano, Raffaello Cortina 1996, 34.~
225 2, 8 | beginning with Vatican Council II, demonstrated the dialogic-relational
226 Int, 1 | has activated in western countries a profound crisis in the
227 Int, 2 | religious life, which until a couple of decades ago operated
228 Int, 3 | all of this involves the courage of continuously examining
229 Int, 2 | still unexplored which await courageous persons who do not fear
230 1, 5 | culture which at the end covers the entire world. The second
231 2, 8 | growth and formation which creates mature men and women.~Vocation,
232 Int, 1 | cultural identities, and creating inferiority/superiority
233 Int, 3 | renewal of religious life and creative fidelity to the charism.
234 Int | be faced with balance and creativity, keeping in mind the repercussions
235 2, 8 | s call is addressed to a creature who is taken in the totality
236 Int, 3 | relationship. Because it is at the crossroads of many expectations and
237 Int | social interactions, the crumbling of “real” interpersonal
238 2, 10 | vocation in some way remains crumpled and slowed down. Evident
239 1 (12)| transizione tra identità culturale e sviluppo. Ricerca sulla
240 2 (20)| Raccontarsi. L’autobiografico come cura di sé. Milano, Raffaello
241 Int, 3 | different traditions, values and customs. One of the most stimulating
242 2 (17)| JOHN PAUL II, Pastores dabo vobis. Exhortation of John
243 2, 10 | done on a personal level in daily experience; it demands a
244 Int, 3 | intercultural dialog can damage individual cultural identities,
245 Int | identity diversity, the dangers and degenerations of multi-culturalism,
246 1, 7 | as analysis indicator, is data from attitudes of favor
247 Int, 2 | which until a couple of decades ago operated by paradigms
248 Int, 1 | vocation” then become a decisive topic for the future of
249 Int, 1 | religious life demands a deep process of inculturation
250 3 | through and which influence deeply identity, persons and institutions,
251 1, 7 | sufficiently protective and defensive of their own identity. Sometimes
252 1, 6 | ethnic identity can be defined as that part of the self-image
253 1, 6 | identity that she acquires, defines, modifies and redefines
254 1, 6 | evaluations and leads toward defining, both the position of one’
255 Int | diversity, the dangers and degenerations of multi-culturalism, the
256 2, 11 | experiences, that is to the degree of cognitive elaboration
257 1 (15)| identità. Analisi sociologica dei modelli di appartenenza
258 Int, 4 | anthropological-existential nature, deliberately assumes a pedagogic-formation
259 2 (19)| sull’identità educativa delle Figlie di Maria Ausiliatrice,
260 Int, 3 | formation is among the most demanding challenges for future years,
261 2 (20)| DEMETRIO Duccio, Raccontarsi. L’autobiografico
262 1, 6 | or hardening of identity, denied identity and the acritical
263 Int, 3 | in our communities. The dense network of multi-ethnic,
264 Int, 3 | dynamic historic-cultural density, the nodal point is formation.
265 2, 11 | visible, in order to grasp in depth the nucleus of meaning hidden
266 1, 6 | identity or ethnicity, since it derives from the feeling of belonging
267 1, 5 | faced with very extended descriptions, such that they coincide
268 Int, 1 | re-understood, in order to design formation courses adapted
269 1 (9) | memory and a sense of common destiny. “There are no world memories”
270 1, 7 | can also lead to surely destructive conflicts (we against the
271 1, 6 | mass media with the growing detachment from tradition (written
272 2, 8 | plan of the congregation, determined by its charism.~ ~
273 2, 9 | involves. The vocation plan is developed in connection with self-definition
274 2, 9 | process of a personality; it develops and solidifies over time
275 2, 8 | Council II, demonstrated the dialogic-relational and dynamic character of
276 1 (11)| Cf. DICRISTOFORO LONGO G., Identità e cultura.
277 | did
278 2, 9 | not mature-- maybe they die before being born--and also
279 Int, 3 | otherness, sameness and difference, unity and diversity.~ ~
280 2 (19)| Cf. DEL CORE Pina, Dimensioni e articolazione dell’identità
281 2, 10 | growth that, however, needs a directed route, of stages and mediate
282 2 (18)| Potissimum Institutioni. Direttive sulla Formazione negli Istituti
283 Int, 3 | monoculture” has difficulty disappearing. Suffice it to think of
284 Int | of attention of different disciplines, from sociology, to cultural
285 2, 10 | restructuring, with all the discomfort and anxiousness that this
286 2, 8 | project that gradually is discovered and elaborated in harmony
287 1, 7 | from attitudes of favor or disfavor regarding relationships
288 Int | fragmentation, of integration and disintegration certainly is not new. In
289 2, 10 | concreteness, in his human dispositions and aptitudes. It if is
290 Int, 3 | pluralism and globalization have disputed identity, making the formation
291 1, 5 | between similar and between dissimilar social groups, between sexes,
292 Int | is “outside”, remote and distant from the individual, but
293 2, 11 | and characteristics that distinguish us from others (proprium),
294 2, 10 | archipelago of our many identities distributed over the course of time” 20
295 Int, 3 | individual cultures and the diversified contexts in which they live.~ ~
296 1, 5 | either to homologate or divide/separate (we ↔ they) what,
297 1, 5 | incorporated and integrated in a dominant culture which at the end
298 Int, 1 | that of youth. In a society dominated by science, technology,
299 1, 5 | different ways by which man dominates and controls the natural
300 2 (19)| vita per l’educazione della donna. Contributi sull’identità
301 | down
302 1, 5 | All of that re-proposes dramatically the problem of ethnic identity (
303 Int, 3 | for and the refoundation dreamed of risk being transformed
304 2 (20)| DEMETRIO Duccio, Raccontarsi. L’autobiografico
305 1, 6 | the process of uprooting due to territorial emigration
306 | During
307 Int, 2 | steadiness, rather than on the dynamicity of a situation in continual
308 Int, 3 | of assuming the prophetic dynamism of the charism to translate
309 2, 8 | resources and in all her dynamisms.~We cannot draw up/organize
310 1, 7 | time of entrance or in the early phases of initial formation
311 1, 7 | thinking enough to feel at ease with the lifestyle and cultural
312 1, 7 | conversation, ways of receiving, eating, caring for personal bodily
313 Int, 3 | community, mission, government, economy—is also a job that needs
314 1 (7) | Contro l’identity, Bari, Editori Laterza 1996, 4-10.~
315 3 | each culture,~- educate and become educated to reciprocity,~-
316 3 | educate and become educated to reciprocity,~-
317 2 (19)| Contributi sull’identità educativa delle Figlie di Maria Ausiliatrice,
318 2 (19)| Un progetto di vita per l’educazione della donna. Contributi
319 1, 6 | profound crisis, as the effect both of the homologation
320 Int, 1 | patent holders. Think of the effects of this process in the area
321 3 | formation with a planning effort that requires the widest
322 | either
323 2, 8 | gradually is discovered and elaborated in harmony with one’s identity.
324 1, 5 | between sexes, between elderly and young, etc., up to political
325 Int, 3 | interculturality are the most eloquent expressions. And that is
326 | else
327 Int, 2 | knowledge, but also at the emerging of new facts, one wonders: “
328 1, 6 | uprooting due to territorial emigration and mobility in search of
329 2, 11 | level, but especially at the emotion-affection level (background, experiences,
330 1, 5 | to unity.~The process of emphasizing idiosyncratic cultural traits (
331 2, 11 | interaction. The person is enabled to live in respect of diversity
332 2, 11 | and toward cultures which enables a serene and free interaction.
333 2, 11 | events lived, of persons encountered, relationships, experiences,
334 2, 11 | an interior nucleus that endures over time) in spite of many
335 2, 10 | whom and for what engage my energies? leads the person to discover
336 1, 7 | is another process called engagement, which considers the importance
337 1, 6 | process is precisely the engrafting of models that come from
338 | enough
339 1, 6 | and conflicts that this entails.~A separate reflection must
340 1, 7 | cultural environment they are entering, the reminder rises not
341 Int, 3 | processes that generate enthusiasm and belonging. That presupposes,
342 1, 7 | to let oneself be known entirely (both in the young and in
343 1 | no longer considered an entity or a structure, like “what
344 1, 7 | congregation at the time of entrance or in the early phases of
345 2, 9 | with persons, communities, environments and life proposals which
346 1 (8) | Cf ERIKSON Erik H., Gioventù e crisi d’identità,
347 1 (8) | Cf ERIKSON Erik H., Gioventù e crisi
348 Int (3)| JOHN PAUL II, Esortazione Apostolica post-sinodale
349 Int, 1 | time refers back to the essence of being, to a dynamic identity
350 1, 5 | world and reality (ethics, esthetics, religion). These definitions
351 Int | significant repercussions on ethical attitudes, on the way of
352 1, 5 | of the world and reality (ethics, esthetics, religion). These
353 1, 5 | nationalisms, regionalisms, ethno-centrisms, etc.) of the universal
354 1 (13)| FAVIETTI U., L’identità etnica., Rome, Carocci Ed., 1998,
355 1 (9) | culture has no “raison d’etre” because it could not guarantee
356 Int, 3 | called to be in the present European context. Some basic questions
357 Int, 2 | necessary that formation evaluate itself against the cultural
358 Int, 3 | experience and in facing evangelical and cultural needs. The
359 Int, 1 | consecrated life as also for evangelization. The topic, even though
360 Int, 1 | and internationality, the evangelizing mission in relationship
361 Int | incident in our normal, everyday lives as they’ve always
362 | everyone
363 | everything
364 2, 10 | crumpled and slowed down. Evident signs of this are: infantilism,
365 Int, 2 | situation in continual and rapid evolution. Many reasons of the present
366 2, 9 | socio-cultural conditioning and evolves in relationship to the challenges
367 1, 7 | The expectation, sometimes exaggerated and “prejudicial”, that
368 Int, 1 | among cultures, while it exalts the power and monopoly of
369 Int, 3 | courage of continuously examining oneself on our “direction”: “
370 1 | The multiplication of exchanges, the globalization of markets
371 2, 11 | that we have included and excluded, of what we have become
372 1, 5 | through opposition and exclusion regarding other groups and
373 2 (17)| II, Pastores dabo vobis. Exhortation of John Paul II on the formation
374 2, 10 | the institute. It does not exist as a self-standing reality,
375 2, 11 | faced trying to find an existential trajectory sufficiently
376 Int, 3 | if the formation models existing until now are able to respond
377 Int, 3 | restructuring and the many exoduses required to live one’s vocation,
378 1, 7 | the reminder rises not to expect total abandonment of one’
379 1, 7 | he must be inserted. The expectation, sometimes exaggerated and “
380 Int, 3 | interculturality of our communities experienced, and how is it managed so
381 Int | attitudes, on the way of experiencing time and programming, on
382 2, 9 | part of the young. This explains the phenomenon of the so-called
383 1, 7 | traditions.~Another process is exploration; that is, through research
384 2, 10 | basis of values and ideals expressed by the charism of the institute.
385 Int, 3 | interculturality are the most eloquent expressions. And that is no longer just “
386 1, 5 | we are faced with very extended descriptions, such that
387 1, 5 | the first image implies extension outside a particular culture
388 Int, 1 | homologation of cultures, extinguishes particularity and penalizes
389 2, 11 | cultural identity, of growth in faith, and of mission and spirituality
390 1, 6 | integration. 12~Very often we fall into unfortunate forms of
391 Int | reflect seriously on the fallout of these by now unstoppable
392 1, 5 | communitarian, is dangerous or false: it can become an instrument
393 1, 7 | environmental space , especially the familial one, with its symbolisms
394 Int, 3 | which enter our religious families, if on the one hand constitutes
395 2, 10 | obligatory route, in so far as it solicits processes
396 Int, 2 | threatened by the invasion and fascination of virtual reality?” The
397 3 | with the experience of the fatherhood of God, in order to reach
398 Int, 3 | belonging, of the small fatherland, of local cultures that
399 1 (13)| FAVIETTI U., L’identità etnica.,
400 1, 7 | is data from attitudes of favor or disfavor regarding relationships
401 1, 7 | Think, for example, of the feelings of frustration, inadequacy
402 Int, 1 | of persons, as male and female, and the very identity of
403 Int, 1 | by science, technology, fiction, by standard models of behavior
404 Int | systems, like the world financial order: it touches not only
405 1, 6 | possible, as for example: the fixing or hardening of identity,
406 Int, 3 | is unable to look beyond. Flexibility and ability to change as
407 Int, 3 | require open personalities, flexible and sufficiently stable
408 1, 6 | of work or a homeland or flight from political or economic
409 1 | communications have put the focus on the question of individual
410 Int, 1 | which, if on the one hand focuses on the otherness of differences
411 Int, 4 | journey that each person must follow, even though according to
412 1, 6 | identities that compose it. It follows that each person in her
413 1, 5 | finding and preserving food, finding refuge from natural
414 1, 5 | finding refuge from natural forces, different ways by which
415 1, 7 | conditions most is that all “foreigners”, or at least those who
416 1, 7 | identifying traits which is not so foreseen. In fact, we do not always
417 2, 11 | to coordinate, hold on to forever, rationalize to our satisfaction” 21~ ~
418 1, 7 | different culture, will forget their own belonging and
419 3 | reach fraternity and mutual forgiveness. ~ ~
420 2, 11 | demands the maturing of a formal logical thinking which renders
421 Int, 3 | managed so that it really be “formative”, that is, so that it helps
422 2, 11 | to some needs that can be formulated thus:~* how remain
423 Int, 3 | originating intuition of the founders into the concrete reality
424 3 | religiosity…) of the many, fragmented experiences lived and especially
425 2, 11 | telling about self” in the framework of a story. Identity, in
426 3 | of God, in order to reach fraternity and mutual forgiveness. ~ ~
427 1, 6 | of the cultural identity, freeing it from what can hinder
428 2, 10 | alienation.~ ~Putting oneself in front of “the archipelago of our
429 1, 6 | hybridism or syncretism, fruit of superimposition or assimilation
430 Int, 3 | effective and consistent for the fruitfulness of the charism.3 There is
431 1, 7 | example, of the feelings of frustration, inadequacy or inferiority
432 Int, 4 | different modes, to reach a fulfilled identity and a fullness
433 2, 11 | community organization) for the fulfillment of God’s call and his plan
434 Int, 3 | experience lived joyfully and fully by preceding generations,
435 2, 8 | vocation response and healthy functioning of the personality, between
436 1, 7 | essential component which functions as analysis indicator, is
437 | further
438 1, 5 | from other identities (or fusion) in the contact and exchange
439 1 (16)| psychology, in BREAKWELL G.M. (ed) Social Psychology of
440 1, 5 | coincide with the entire gamut of human activities, from
441 1, 6 | strength between groups gathered around specific interests”. 14~
442 1 | self-recognition) in “differences” (of gender, language, culture,…) against
443 Int, 3 | identification processes that generate enthusiasm and belonging.
444 Int, 3 | the secret of an effective generational passage of vocation values
445 Int, 3 | process of inculturation, genuine kairós for the Church and
446 1, 6 | of the western world ~To get out of the impasse of the
447 1 (12)| Southern Italy: D’AGOSTIN0 F., Giovani in transizione tra identità
448 1 (12)| Ricerca sulla condizione giovanile in una provincia del Meridione,
449 1 (8) | Cf ERIKSON Erik H., Gioventù e crisi d’identità, Rome,
450 Int (5)| 2009, 9. See also: TACCONI Giuseppe, Alla ricerca di nuove identità,
451 2, 10 | precisely this choice that gives meaning to his/her life.~ ~
452 Int, 2 | formation models and processes. Glancing at the technological and
453 Int (1)| globalizzazione influenza non solo gli avvenimenti su scala mondiale,
454 Int, 4 | relationships with vocation in a globalized world requires looking at
455 Int, 3 | as part of a past, albeit glorious, but as utopia of the future.
456 Int, 3 | we would have to give to go back to charismatic roots,
457 2, 10 | becomes a developmental goal of growth that, however,
458 3 | create an intensely Gospel climate beginning with the
459 Int, 3 | formation, community, mission, government, economy—is also a job that
460 Int, 3 | in faithfulness to the grace of the vocation received
461 2, 11 | and visible, in order to grasp in depth the nucleus of
462 2, 9 | relational context. God’s gratuitous and mysterious call happens
463 Int, 1 | the background of these great cultural transformations
464 Int, 3 | multi-religious societies which has grown up in the present world,
465 2, 11 | and connect it through a guiding thread to the whole of one’
466 1 (8) | Cf ERIKSON Erik H., Gioventù e crisi d’identità,
467 | had
468 Int, 1 | of communication in the hands of a few patent holders.
469 3 | person and the community happen contemporaneously in mutual
470 2, 11 | the acceptance of what has happened to us: of all that we have
471 Int, 2 | and temporariness, is a hard undertaking, both for the
472 1, 6 | for example: the fixing or hardening of identity, denied identity
473 1, 5 | pedagogically manage an harmonic balance between the need
474 Int, 4 | communities must adopt in order to harmonize identity and culture, in
475 2, 8 | discovered and elaborated in harmony with one’s identity. In
476 2, 8 | between vocation response and healthy functioning of the personality,
477 Int, 3 | to be redesigned in the heart of history with its needs
478 Int, 3 | formative”, that is, so that it helps toward growth in a mature “
479 | here
480 1, 5 | one’s limit, the world. Heterogeneous cultures are incorporated
481 2, 11 | depth the nucleus of meaning hidden in each experience and connect
482 1, 6 | minority, could highlight, hide, camouflage, or even refuse
483 1, 6 | an ethnic minority, could highlight, hide, camouflage, or even
484 1 (9) | of continuity, a shared historic memory and a sense of common
485 Int, 3 | polymorphous and dynamic historic-cultural density, the nodal point
486 Int, 1 | the hands of a few patent holders. Think of the effects of
487 1, 6 | mobility in search of work or a homeland or flight from political
488 1, 7 | as something culturally homogeneous, as a result of the adaptation
489 1, 5 | which is conceived in a homogenous and totalizing way, whether
490 1, 5 | nature---which tend either to homologate or divide/separate (we ↔
491 1, 7 | them a-critically, becoming homologous.~Therefore we have to be
492 1, 7 | we tend to privilege the host culture over that of one’
493 1, 6 | into unfortunate forms of hybridism or syncretism, fruit of
494 1, 7 | caring for personal bodily hygiene: this is a very profound
495 2, 10 | of this are: infantilism, hyperactivity and consequent depression
496 2, 11 | how remain oneself and identical to oneself (an interior
497 2, 8 | identity and personal plan, identifies himself with the identity
498 2, 10 | identity is, in order then, to identify the routes of formation.
499 Int, 3 | reflection, is precisely the identity-culture-vocation relationship. Because it
500 1, 5 | The process of emphasizing idiosyncratic cultural traits (ethnic
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