10-idios | image-sta | stagn-you
bold = Main text
Chapter, Paragraph grey = Comment text
501 1, 5 | globalization suggests two images of culture: the first image
502 1, 7 | with its symbolisms and imagination;~* the corporeal
503 2, 11 | capable of going beyond the immediate, concrete and visible, in
504 Int, 1 | cultures, is a fact that is immediately learned, even just starting
505 1, 7 | identities, through an “immersion” of one’s culture or through
506 1, 6 | world ~To get out of the impasse of the crisis, it is necessary
507 2, 10 | of growth in identity is impeded, but also the vocation in
508 1, 7 | three references that are implicated more and that are to be
509 2, 10 | charismatic indications implicit in the vocation to which
510 Int, 2 | question is of no small import.~To do formation in a world
511 1, 6 | other models that come and impose themselves from the outside.
512 1, 6 | economic situations and impossible living conditions (migration
513 1, 7 | isolation which not only impoverishes, on the cultural, affective
514 3 | the need to redefine and improve formation with a planning
515 Int, 1 | are formed, transformed, improved or impoverished by culture
516 2, 9 | consecration, that is, the inability of lasting faithfulness
517 1, 7 | feelings of frustration, inadequacy or inferiority resulting
518 1 (9) | unified view, turns out to be inadequate, especially if one starts
519 Int | our life”.1 It is not one incident in our normal, everyday
520 2, 11 | us: of all that we have included and excluded, of what we
521 1, 6 | cultural system from within, including basic traits of the cultural
522 1, 5 | Heterogeneous cultures are incorporated and integrated in a dominant
523 Int, 2 | communications technologies, the increase of information and new knowledge,
524 1, 6 | managerial organizational forms, increasingly more in the market and consumer
525 Int, 3 | facilitate the process of inculturating the charism and the formation
526 3 | educational ones.~I would like to indicate at least two possible paths
527 1, 7 | which functions as analysis indicator, is data from attitudes
528 1, 7 | which the subjects belong. Indicators of this component are: pride
529 2, 10 | depression from stress, individualistic protagonism, etc., which
530 2, 11 | experience of oneself and one’s individuality is built and solidified
531 Int, 1 | religious life up very close, inducing processes of rethinking
532 2, 8 | fact, is always a story of ineffable dialog between God and man,
533 Int, 3 | and discernment. It is an inescapable process because on it depends
534 1, 7 | preserving one’s originality, inevitably are modified and transformed
535 2, 10 | Evident signs of this are: infantilism, hyperactivity and consequent
536 2, 11 | without feeling belittled or inferior by this.~A particular attention
537 2, 10 | run the risk of becoming inflexible and impoverished on the
538 3 | going through and which influence deeply identity, persons
539 Int (1)| profonda. …La globalizzazione influenza non solo gli avvenimenti
540 Int, 2 | technologies, the increase of information and new knowledge, but also
541 1, 6 | language and religion, inhabitants of the same territory and
542 1, 7 | the geographic space which inscribes the environmental space ,
543 1, 7 | of initial formation and insertion into a new “culture”; that
544 2 (18)| APOSTOLIC LIFE, Potissimum Institutioni. Direttive sulla Formazione
545 1, 5 | false: it can become an instrument in the hand of ideological
546 1, 5 | coherent belief systems, into instruments of direction and practical
547 2, 8 | personal response is an integral part of religious consecration”. 18
548 2, 11 | also through study and intellectual research.~ ~b) Acceptance
549 3 | reciprocity,~- create an intensely Gospel climate beginning
550 Int | planetary level, mobility and intensification of world social interactions,
551 Int, 1 | into account the very close inter-connection there is between the terms
552 Int, 3 | in order to know how to interact with other identities.~The
553 1, 7 | demonstrated, besides the interactive and dynamic character of
554 1 (6) | La via obbligata dell’interculturalità, Città di Castello (Perugia),
555 Int | pedagogy for some time. If interdependence on a planetary level, mobility
556 2, 9 | coordinates closely connected and interdependent on each other. In this viewpoint,
557 1, 6 | gathered around specific interests”. 14~The experience of belonging
558 2, 10 | the person becomes unified interiorly, becoming more and more
559 Int, 1 | multi-cultural, and, being international, always more involved in
560 Int, 3 | worldwide-ness” of which internationalization and interculturality are
561 2, 10 | second or third age must be interpreted as arrests of growth in
562 Int, 1 | behavior and lifestyles, the interpretive outlines of the life course
563 2, 9 | cultural identity; it is interwoven with all the vicissitudes,
564 1, 7 | space, the boundaries of intimacy, conditions of conversation,
565 Int | phenomenon, which influences intimate and personal aspects of
566 Int | Introduction~ ~Reflection on personal
567 2, 11 | closing in on itself (“wild” introspection) through the “telling about
568 Int, 3 | translate the originating intuition of the founders into the
569 Int, 2 | and more threatened by the invasion and fascination of virtual
570 1 | as a built, researched, ‘invented’ reality. It has a quality
571 Int, 1 | international, always more involved in globalization.~In fact,
572 1, 5 | cultures: elements previously isolated are now brought into contact
573 1, 7 | closes itself in a sort of isolation which not only impoverishes,
574 2 (18)| Direttive sulla Formazione negli Istituti religiosi 1990, 9 [=PI]~
575 Int (4)| Cf. ISTITUTO FIGLIE DI MARIA AUSILIATRICE,
576 1 (6) | Perugia), Ed. Missionaria Italiana 1994, 18.~
577 1 (12)| parameters to youth of Southern Italy: D’AGOSTIN0 F., Giovani
578 2, 8 | is mixed with that long iter of growth and formation
579 Int, 3 | government, economy—is also a job that needs to be built from
580 1, 6 | particular ethnic group, joined to the value and emotional
581 Int, 3 | able to face change, in the joy of being what we are called
582 Int, 4 | identity and culture, in the joyful task of carrying out one’
583 Int, 3 | vocation experience lived joyfully and fully by preceding generations,
584 1, 5 | brought into contact and juxtaposition. Cultures are amassed one
585 1 (16)| Cf. LIEBKIND K., Ethnic identity. Challenging
586 Int, 3 | of inculturation, genuine kairós for the Church and for the
587 Int, 3 | and form?” To continue to keep or manage the “status quo”
588 Int | balance and creativity, keeping in mind the repercussions
589 Int, 1 | of life and mission, new keys for reading itself and its
590 1, 7 | through activities of various kinds that lead to understanding
591 Int, 3 | in which they live.~ ~The knot of “interculturality” in
592 Int, 3 | own identity in order to know how to interact with other
593 1, 7 | time, not to let oneself be known entirely (both in the young
594 1, 6 | adult, man/woman, student/laborer, etc.) allows, in the sense
595 2 (19)| Maria Ausiliatrice, Rome, LAS 1994, 39-53.~
596 2, 9 | that is, the inability of lasting faithfulness to religious
597 1, 6 | redefines through a process that lasts all through her existence. 11~ ~
598 1 (7) | identity, Bari, Editori Laterza 1996, 4-10.~
599 Int, 3 | a rethinking and quality leap are necessary.~How is the
600 Int, 1 | fact that is immediately learned, even just starting off
601 | let
602 1 (12)| Rosmberg & Sellier 1983; LEVI-STRAUSS C.G., Identità, Palermo,
603 Int (3)| Consecrata, Città del Vaticano, Libreria Editrice Vaticana, 1996,
604 1 (16)| Cf. LIEBKIND K., Ethnic identity. Challenging
605 1, 5 | particular culture toward one’s limit, the world. Heterogeneous
606 2, 11 | not at all become, of that little that we have faced trying
607 Int, 3 | universality, worldwide-ness and localism, identity and otherness,
608 1, 5 | to a true localization (localisms, nationalisms, regionalisms,
609 1, 5 | which can lead to a true localization (localisms, nationalisms,
610 2, 11 | the maturing of a formal logical thinking which renders the
611 1 (16)| identity and Self-Concept, London, Surrey University Press
612 2, 8 | calls is mixed with that long iter of growth and formation
613 1 (11)| Cf. DICRISTOFORO LONGO G., Identità e cultura.
614 Int, 3 | adaptation which is unable to look beyond. Flexibility and
615 2, 8 | to God, even if vocation looks at the person’s response.
616 2, 9 | consolidate rather than be lost if one remains in an attitude
617 2, 8 | God and man, between the love of God who calls and the
618 Int (5)| PINKUS, Lucio, Psicodinamica della vita
619 1 (9) | Culture? In FEATHERSTONE M., La cultura dislocata.
620 Int (1)| avvenimenti su scala mondiale, ma anche la vita quotidiana”(
621 | makes
622 2, 10 | point of reaching forms of maladjustment, depression and/or alienation.~ ~
623 Int, 1 | identity of persons, as male and female, and the very
624 Int, 3 | experienced, and how is it managed so that it really be “formative”,
625 1, 6 | openness to urban models and managerial organizational forms, increasingly
626 Int (1)| nostro modo di vivere, e in maniera molto profonda. …La globalizzazione
627 1 | So that an identity can manifest itself, the person must
628 2 (17)| formation of priests, 25 March 1992, 36. [=PdV]~
629 Int, 1 | problems that are not at all marginal, but rather conjunctural (
630 1, 7 | himself in a position of “marginalization”. The most frequent risk
631 Int | laborious processes that mark the growth of each person
632 1, 6 | increasingly more in the market and consumer logic of the
633 1 | exchanges, the globalization of markets and communications have
634 1, 6 | homologation process of mass media with the growing detachment
635 2 (19)| identità nel suo processo di maturazione, in DEL CORE Pina- CAVAGLIA
636 2, 9 | many vocation plans do not mature-- maybe they die before being
637 2, 11 | Such a process demands the maturing of a formal logical thinking
638 | maybe
639 2, 11 | resolved, but especially of the meanings and reflections done on
640 2, 10 | unification of self.~If we do not measure ourselves with the various “
641 1, 7 | order to avoid triggering mechanisms of projective identification
642 1, 6 | homologation process of mass media with the growing detachment
643 2, 10 | directed route, of stages and mediate goals articolated in a logic
644 2, 9 | happens normally through mediations, both individual and community-social,
645 2, 9 | fact, it is not rare to meet persons in whom the vocation
646 1, 6 | of the awareness of being member of a particular ethnic group,
647 1 (9) | destiny. “There are no world memories” that can be used to unite
648 3 | steps:~- change of mentality, acceptance and openness
649 1 (12)| giovanile in una provincia del Meridione, Milano, Franco Angeli 1990.~
650 1, 7 | processes, instead, regards the methods of integration that a person
651 1, 6 | impossible living conditions (migration of peoples). Think also
652 Int | and creativity, keeping in mind the repercussions both on
653 1, 6 | person belonging to an ethnic minority, could highlight, hide,
654 1 (6) | Castello (Perugia), Ed. Missionaria Italiana 1994, 18.~
655 2, 8 | response of God who calls is mixed with that long iter of growth
656 1, 5 | contrast with a relativist mode of understanding culture
657 1 (15)| Analisi sociologica dei modelli di appartenenza sociale,
658 Int, 4 | though according to different modes, to reach a fulfilled identity
659 1, 7 | presupposition the typical modifications of these three spaces. If
660 1, 7 | originality, inevitably are modified and transformed in interaction.
661 1, 7 | profound dimension difficult to modify and elaborate;~*
662 Int, 1 | reality, to the point of modifying almost radically the paradigms
663 Int (1)| ristrutturando il nostro modo di vivere, e in maniera
664 Int, 3 | the development fresh of modules of co-habitation and a new
665 Int (1)| di vivere, e in maniera molto profonda. …La globalizzazione
666 Int (1)| gli avvenimenti su scala mondiale, ma anche la vita quotidiana”(
667 Int (1)| GIDDENS Antony, Il mondo che cambia. Come la globalizzazione
668 Int, 3 | processes the logic of the “monoculture” has difficulty disappearing.
669 Int, 1 | it exalts the power and monopoly of the culture of communication
670 | mostly
671 2, 10 | suitcase of experiences and motivations which substantially refer
672 2, 11 | of formation courses that move basically through areas
673 1, 5 | ideological or political movements that pretend to define identity
674 Int (1)| nostra vita, Bologna, Il Mulino 2000, 24. “La globalizzazione
675 Int | dangers and degenerations of multi-culturalism, the difficulty to conciliate
676 Int, 3 | multi-ethnic, multi-cultural and multi-religious societies which has grown
677 1, 5 | human activities, from the multiple relationships between man
678 1 | DYNAMICS OF INTERACTION~ ~The multiplication of exchanges, the globalization
679 2, 11 | the identity even in the multiplicity of experiences the make
680 2, 9 | context. God’s gratuitous and mysterious call happens normally through
681 1, 5 | other cultures, between national education and education
682 1, 5 | localization (localisms, nationalisms, regionalisms, ethno-centrisms,
683 1, 7 | often linked to racial or nationalist prejudices and stereotypes.
684 1, 5 | ideological or political nature---which tend either to homologate
685 1, 7 | assimilation, to end up then negating it through separation, it
686 1, 6 | collective other. 15 Think of the negative or positive reflex this
687 1, 7 | these processes we cannot neglect social and cultural comparison
688 2 (18)| Direttive sulla Formazione negli Istituti religiosi 1990,
689 Int (4)| FIGLIE DI MARIA AUSILIATRICE, Nei solchi dell’Alleanza, Leumann (
690 Int (5)| Formazione e organizzazione nelle comunità religiose di vita
691 Int, 3 | our communities. The dense network of multi-ethnic, multi-cultural
692 | never
693 Int, 2 | change, marked by mobility, newness and temporariness, is a
694 Int, 3 | historic-cultural density, the nodal point is formation. The
695 Int (1)| globalizzazione influenza non solo gli avvenimenti su
696 1, 7 | characteristics of ethnic groups of non-belonging. ~Then, there is another
697 1, 7 | also includes systems of non-verbal communication, vital and
698 Int | not one incident in our normal, everyday lives as they’
699 2, 9 | mysterious call happens normally through mediations, both
700 2, 11 | and events, symbols and norms of one’s culture. Such a
701 Int, 3 | strong identity tensions, of nostalgia for belonging, of the small
702 Int (1)| globalizzazione ridisegna la nostra vita, Bologna, Il Mulino
703 Int (1)| globalizzazione sta ristrutturando il nostro modo di vivere, e in maniera
704 Int, 3 | is, it is a question of nourishing a fidelity that tries to
705 1, 7 | addition to disturbances in the nourishment area, like anorexia or bulimia.~ ~ ~
706 Int (5)| Giuseppe, Alla ricerca di nuove identità, Formazione e organizzazione
707 1 (6) | Cf PEROTTI A., La via obbligata dell’interculturalità, Città
708 Int, 3 | of the most stimulating objections apropos of this is that
709 Int | scholars of the problem had to observe how the profound transformations
710 2, 10 | arrests of identity are observed, both in the second and
711 Int, 3 | in which we are immersed opens to an ever broader “worldwide-ness”
712 Int, 2 | a couple of decades ago operated by paradigms of stability
713 1, 6 | each person in her acting, operates according to a cultural
714 Int, 3 | charism.3 There is no lack of opportunity nor of risk, therefore,
715 1, 6 | conflicts between different and opposing groups. 13 ~Ethnic identity
716 1, 7 | process, which is situated opposite the first two, in the sense
717 1, 5 | predetermined way, through opposition and exclusion regarding
718 1, 6 | from tradition (written and oral historical memory), and
719 1, 5 | culture is too much to be ordered and organized into coherent
720 2, 8 | dynamisms.~We cannot draw up/organize any formation itinerary
721 1, 5 | too much to be ordered and organized into coherent belief systems,
722 Int, 2 | especially that of women. ~Organizing formation itineraries, in
723 Int (5)| nuove identità, Formazione e organizzazione nelle comunità religiose
724 Int, 1 | The topic, even though oriented toward indications of an
725 1, 7 | privileges the belonging to their original culture and therefore places
726 1, 7 | even while preserving one’s originality, inevitably are modified
727 Int, 3 | charism to translate the originating intuition of the founders
728 1, 6 | external cultural models, oscillation between sometimes conflicting
729 | Otherwise
730 Int, 1 | lifestyles, the interpretive outlines of the life course of religious
731 | overall
732 Int, 2 | technological revolution and the overturning of traditional models of
733 2, 10 | always free of conflict and pain.~ ~d) progressive restructuring
734 2, 10 | person must pass through the painful experience of restructuring,
735 1 (12)| LEVI-STRAUSS C.G., Identità, Palermo, Sellerio 1996. See also
736 Int, 3 | interculturality thus becomes paradigm of communion, where it is
737 1 (12)| applies these theoretical parameters to youth of Southern Italy:
738 Int | and charismatic identity.~Paraphrasing the text of Giddens we could
739 Int, 1 | of cultures, extinguishes particularity and penalizes diversity,
740 2, 10 | because the person must pass through the painful experience
741 Int, 3 | an effective generational passage of vocation values in local
742 2, 10 | through some fundamental passages:~ ~a) re-define one’
743 2 (17)| Cf. JOHN PAUL II, Pastores dabo vobis. Exhortation
744 Int, 1 | communication in the hands of a few patent holders. Think of the effects
745 2, 9 | growth is inserted into the path of maturation and integration
746 2 (17)| priests, 25 March 1992, 36. [=PdV]~
747 Int, 3 | nations and cultures in a peaceful living together of peoples
748 Int, 4 | deliberately assumes a pedagogic-formation aspect, in an attempt to
749 1, 5 | openness). It is not easy to pedagogically manage an harmonic balance
750 Int | anthropology, to psychology and pedagogy for some time. If interdependence
751 Int, 1 | extinguishes particularity and penalizes diversity, threatening personal
752 3 | essential elements of young people and the culture of candidates
753 1 | itself, the person must perceive himself as a unified whole
754 Int, 1 | identity, in the way of perceiving and living reality, to the
755 Int, 4 | attempt to offer elements that permit identifying formation routes
756 1 (6) | Cf PEROTTI A., La via obbligata dell’
757 2, 9 | problematic for religious perseverance. 19~Moreover, vocation is
758 Int, 3 | rare. They require open personalities, flexible and sufficiently
759 1 (6) | interculturalità, Città di Castello (Perugia), Ed. Missionaria Italiana
760 Int, 2 | from globalization, the pervasiveness of new communications technologies,
761 1, 7 | entrance or in the early phases of initial formation and
762 2 (19)| DEL CORE Pina- CAVAGLIA Piera (ed), Un progetto di vita
763 Int, 1 | cultural transformations piloted and accelerated by the phenomenon
764 2 (19)| Cf. DEL CORE Pina, Dimensioni e articolazione
765 2 (19)| maturazione, in DEL CORE Pina- CAVAGLIA Piera (ed), Un
766 Int (5)| PINKUS, Lucio, Psicodinamica della
767 Int, 1 | there is between the terms placed in relationship. How much
768 1, 7 | original culture and therefore places himself in a position of “
769 3 | improve formation with a planning effort that requires the
770 2, 9 | it is that many vocation plans do not mature-- maybe they
771 2, 10 | if we don’t succeed in playing our own “new” personal reality
772 1, 6 | belonging and the role that it plays in the definition of their
773 2, 11 | profoundly, which make up the plot of our life. It is a reconfirming,
774 1, 5 | to rethink identity in a pluralistic and dynamic way, since it
775 Int, 1 | brings with it demands of pluri-centrism and intercultural openness,
776 1 (15)| Cf. POLLINI G., Appartenenza e identità.
777 Int, 3 | Before such questions of a polymorphous and dynamic historic-cultural
778 Int, 3 | of inculturation, as the Pope calls it in Vita Consecrate,
779 Int, 3 | ever more difficult between populations of the same cultural area,
780 1, 6 | Think of the negative or positive reflex this can have on
781 2, 11 | sometimes not completely positive--experiences more profoundly,
782 Int (3)| Esortazione Apostolica post-sinodale Vita Consecrata, Città del
783 1 (9) | dislocata. Globalizzazione, postmodernismo, identità. Rome, Seam 1998,
784 2, 8 | totality of her actual and potential resources and in all her
785 2 (18)| SOCIETIES OF APOSTOLIC LIFE, Potissimum Institutioni. Direttive
786 1 (9) | whole of values, beliefs and practices widely shared and integrated
787 1, 6 | forms of “primitive” or “pre-modern” living, or understood as
788 Int, 2 | logic of processes and the precariousness of the human condition.
789 1, 5 | to define identity in a predetermined way, through opposition
790 1, 7 | to racial or nationalist prejudices and stereotypes. Thus, a
791 Int, 1 | of an operational nature, presents itself from a rather complex
792 1 (16)| London, Surrey University Press 1992, 147-186.~
793 2, 10 | re-defining of one’s identity: we presume that the person already
794 2, 10 | rhythm. Therefore it is presumed that the development goals
795 1, 5 | political movements that pretend to define identity in a
796 1, 5 | compression of cultures: elements previously isolated are now brought
797 1, 7 | Indicators of this component are: pride regarding the group, the
798 2 (17)| Paul II on the formation of priests, 25 March 1992, 36. [=PdV]~
799 1, 6 | with the idea of forms of “primitive” or “pre-modern” living,
800 1, 5 | without clear organizational principles; culture is too much to
801 1, 7 | through which we tend to privilege the host culture over that
802 1 | forms the basis and the privileged place to give specificity
803 1, 7 | that, on the contrary, one privileges the belonging to their original
804 2, 9 | The becoming “vocational” proceeds apace with the formation
805 2 (19)| articolazione dell’identità nel suo processo di maturazione, in DEL CORE
806 Int (1)| vivere, e in maniera molto profonda. …La globalizzazione influenza
807 2, 11 | positive--experiences more profoundly, which make up the plot
808 2 (19)| CAVAGLIA Piera (ed), Un progetto di vita per l’educazione
809 Int | of experiencing time and programming, on corporeity and sexuality,
810 2, 10 | vocation identity solidifies progressively until the person reaches
811 2, 10 | articolated in a logic of progressivity. It is important, first
812 2, 11 | awareness takes on a power of projection and openness toward others
813 1, 7 | triggering mechanisms of projective identification or selective
814 2, 10 | structures, works and concrete projects. The charismatic identity
815 2, 11 | ages and formation, and is prompted to discover its values or
816 Int, 3 | community then can become prophecy, if it is able to live and
817 Int, 3 | the task of assuming the prophetic dynamism of the charism
818 Int, 4 | as a life identity, as a “proposal for a journey that each
819 2, 9 | communities, environments and life proposals which serve as reference
820 2, 11 | distinguish us from others (proprium), but also through the integration
821 2, 10 | stress, individualistic protagonism, etc., which give rise to
822 1, 7 | containers that are sufficiently protective and defensive of their own
823 1 (12)| condizione giovanile in una provincia del Meridione, Milano, Franco
824 2, 10 | changed situation. That provokes a real true crisis, because
825 1, 7 | confusing integration with pseudo-forms of assimilation, to end
826 Int (5)| PINKUS, Lucio, Psicodinamica della vita consacrata, Leumann (
827 Int, 4 | set in a perspective of a psychological and anthropological-existential
828 Int, 3 | risk being transformed into pure adaptation which is unable
829 2, 10 | depression and/or alienation.~ ~Putting oneself in front of “the
830 2, 11 | be oneself with one’s own qualities and characteristics that
831 1 | concepts of identity have been questioned, to the point that the question
832 Int, 3 | now, in history. Actually, quite a few problems, also personal
833 Int, 3 | keep or manage the “status quo” is not possible; it can
834 Int (1)| mondiale, ma anche la vita quotidiana”(Ibid 13).~
835 2 (20)| DEMETRIO Duccio, Raccontarsi. L’autobiografico come cura
836 1, 7 | geographic needs, often linked to racial or nationalist prejudices
837 Int, 1 | point of modifying almost radically the paradigms that hold
838 2 (20)| come cura di sé. Milano, Raffaello Cortina 1996, 34.~
839 1 (9) | a global culture has no “raison d’etre” because it could
840 Int, 2 | situation in continual and rapid evolution. Many reasons
841 3 | affectivity, sexuality, rationality, aggressiveness, religiosity…)
842 2, 11 | coordinate, hold on to forever, rationalize to our satisfaction” 21~ ~
843 1, 6 | models, to the point of re-appropriating these and re-interpreting
844 2, 10 | identities therefore there is a re-defining of one’s identity: we presume
845 1, 6 | process of re-elaboration and re-definition will have to be done within
846 1, 6 | that help re-define and re-elaborate one’s cultural system from
847 2, 11 | and at the same time, a re-elaborating of background, facts and
848 1, 6 | re-appropriating these and re-interpreting them. Only in this way will
849 1 | personal identity and the re-knowing of self (self-recognition)
850 1, 5 | knowledge.” 10~All of that re-proposes dramatically the problem
851 Int, 1 | life must be rethought and re-understood, in order to design formation
852 Int, 1 | There are many attempts to read future prospects, based
853 Int, 1 | and mission, new keys for reading itself and its history.
854 1, 5 | process of definition and readjustment in the direction of further
855 Int, 3 | routes” for searching and realization.~One of these “new” routes,
856 Int, 3 | is it managed so that it really be “formative”, that is,
857 2, 9 | being born--and also the reason for so much skepticism regarding
858 Int, 1 | comprehensible by current reasoning, especially by the new generations.
859 1, 7 | of conversation, ways of receiving, eating, caring for personal
860 1 (11)| Per un’antroplogia della reciprocità. Roma, Editrice Studium
861 Int, 3 | education that promote the recognition and re-appropriation of
862 1, 7 | that are not always easily recognizable as such. Think, for example,
863 1 | unified whole and learn to recognize his separate diversity as
864 2, 10 | processes of self-awareness and reconciliation that then flow into a unification
865 2, 11 | plot of our life. It is a reconfirming, and at the same time, a
866 Int, 3 | crucial to this will be reconnected, like that of the charismatic
867 2, 11 | the story that a person recounts, revives and modifies according
868 3 | more aware of the need to redefine and improve formation with
869 1, 6 | acquires, defines, modifies and redefines through a process that lasts
870 Int, 3 | fidelity that tries to be redesigned in the heart of history
871 Int | say that globalization is redesigning our life and religious life
872 Int | one’s very identity.~The rediscovery of cultural and identity
873 Int, 2 | crisis, in fact, can be reduced to the difficulty of finding
874 2, 10 | motivations which substantially refer to a personal and cultural
875 1, 7 | identity there are three references that are implicated more
876 1, 7 | young and in adults). I am referring to the impact that new generations
877 2, 11 | cognitive elaboration and reflected awareness of self and one’
878 2, 11 | especially of the meanings and reflections done on them. In fact, “
879 2, 11 | already in adolescence by the reflectiveness that, however, needs to
880 1, 6 | the negative or positive reflex this can have on self-respect
881 Int, 3 | renewal called for and the refoundation dreamed of risk being transformed
882 1, 5 | preserving food, finding refuge from natural forces, different
883 1, 6 | slow subjective process regardless of the objective belongings
884 1, 5 | localisms, nationalisms, regionalisms, ethno-centrisms, etc.)
885 Int, 1 | change perhaps never before registered in history, which has activated
886 1, 7 | in a new way of thinking, relating, acting, in a new lifestyle.~ ~
887 2, 10 | perspective of existence, often in relation to various changes (cultural
888 2, 11 | with the roles and tasks relative to the mission of the Institute
889 Int, 3 | that pluralism leads to relativism or to the loss of meaning
890 1, 5 | seems in contrast with a relativist mode of understanding culture
891 Int, 3 | together of peoples and religions. Each community that accepts
892 Int (5)| organizzazione nelle comunità religiose di vita apostolica attiva
893 2 (18)| Formazione negli Istituti religiosi 1990, 9 [=PI]~
894 3 | rationality, aggressiveness, religiosity…) of the many, fragmented
895 2, 11 | formulated thus:~* how remain oneself and identical to
896 1, 6 | self-concept.~It is necessary to remember however, that while persons
897 1, 7 | environment they are entering, the reminder rises not to expect total
898 Int | only what is “outside”, remote and distant from the individual,
899 1 (7) | Cf. REMOTTI F., Contro l’identity, Bari,
900 2, 11 | formal logical thinking which renders the person capable of going
901 1, 7 | cultures, that is, there is a reorganization of distinctive, identifying
902 1, 7 | role of the other in the representation of cultural identity. It
903 1 | gift received at birth, but represents the laborious and complex
904 Int, 3 | more and more rare. They require open personalities, flexible
905 1 | experiences, but as a built, researched, ‘invented’ reality. It
906 1, 6 | separate reflection must be reserved to the concept of ethnic
907 1 | manage violence and conflict resolution---relationships of power
908 2, 11 | relationships, experiences, problems resolved, but especially of the meanings
909 2, 11 | background, experiences, resonance, memory…), relational and
910 2, 8 | her actual and potential resources and in all her dynamisms.~
911 1, 7 | spaces. If these are not respected identity disturbances can
912 Int, 3 | existing until now are able to respond to such challenges, or if
913 2, 10 | that is, she has already responded to the fundamental question “
914 2, 10 | formation of the identity. Responding to the questions: What meaning
915 1, 5 | the other hand, should be restored to unity.~The process of
916 Int, 2 | How face all of that, the results of the technological revolution
917 2, 10 | reflect its tone or they retard its development rhythm.
918 1, 5 | is indispensable then to rethink identity in a pluralistic
919 Int, 1 | of religious life must be rethought and re-understood, in order
920 Int, 3 | also personal ones, must be retraced to the uncertainty of the
921 1, 6 | ethnicity which easily leads to revenge, conflicts between different
922 2, 11 | that a person recounts, revives and modifies according to
923 Int, 2 | results of the technological revolution and the overturning of traditional
924 2, 10 | they retard its development rhythm. Therefore it is presumed
925 Int (1)| Come la globalizzazione ridisegna la nostra vita, Bologna,
926 2, 10 | protagonism, etc., which give rise to a series of difficulties
927 1, 7 | are entering, the reminder rises not to expect total abandonment
928 Int (1)| La globalizzazione sta ristrutturando il nostro modo di vivere,
929 2, 11 | charism, but also with the roles and tasks relative to the
930 1 (11)| antroplogia della reciprocità. Roma, Editrice Studium 1993,
931 1 (12)| ed) Identità, Rotino, Rosmberg & Sellier 1983; LEVI-STRAUSS
932 1 (12)| SCIOLLA L., (ed) Identità, Rotino, Rosmberg & Sellier 1983;
933 1, 7 | persons can learn a complex of rules, codes and symbols by which
934 2, 10 | and with everyone else, we run the risk of becoming inflexible
935 2, 10 | identities”, if not absolutely a rupture, in order to integrate the
936 Int | interpersonal relationships for the sake of “virtual” ones, the compression
937 2, 11 | God’s call and his plan of salvation.~ ~ ~
938 2, 11 | forever, rationalize to our satisfaction” 21~ ~c) Learn to speak
939 Int | text of Giddens we could say that globalization is redesigning
940 Int (1)| solo gli avvenimenti su scala mondiale, ma anche la vita
941 Int | process of globalization scholars of the problem had to observe
942 Int, 1 | In a society dominated by science, technology, fiction, by
943 Int, 4 | requires looking at human sciences whose contribution can shed
944 1 (12)| considered classical, of: SCIOLLA L., (ed) Identità, Rotino,
945 Int, 3 | that needs to be built from scratch. New vocations bring with
946 2 (20)| autobiografico come cura di sé. Milano, Raffaello Cortina
947 1 (9) | postmodernismo, identità. Rome, Seam 1998, 180].~
948 1, 6 | emigration and mobility in search of work or a homeland or
949 3 | and needs proper to each season of life that we traverse,
950 Int, 3 | time are connected to the secret of an effective generational
951 2, 11 | to discover its values or seek common roots, without feeling
952 | seems
953 2, 10 | it solicits processes of self-awareness and reconciliation that
954 2, 9 | self-definition and the self-plan, and depends, often in adolescence,
955 1, 6 | reflex this can have on self-respect or on the ability to face
956 2, 10 | It does not exist as a self-standing reality, separate from the
957 1 (12)| C.G., Identità, Palermo, Sellerio 1996. See also a more recent
958 1 (12)| Identità, Rotino, Rosmberg & Sellier 1983; LEVI-STRAUSS C.G.,
959 Int, 3 | new cultural and ethnic sensitivity and the charismatic identity
960 1 | made and being un-made, “separated from” and “recognized in”,
961 2, 11 | cultures which enables a serene and free interaction. The
962 2, 9 | and life proposals which serve as reference models to arrive
963 3 | in the sharing of work, service and personal spiritual richness.
964 Int, 4 | on the topic, while it is set in a perspective of a psychological
965 1, 5 | dissimilar social groups, between sexes, between elderly and young,
966 1, 7 | emotional, affective and sexual sphere, in addition to disturbances
967 Int, 4 | sciences whose contribution can shed light on the workings of
968 Int, 3 | life, thus generates new shoots which will continue in their
969 | should
970 Int, 2 | We feel the need of new signals and new models that will
971 2, 10 | and slowed down. Evident signs of this are: infantilism,
972 1, 5 | the interaction between similar and between dissimilar social
973 1, 5 | define themselves in their similarities/differences with other individuals
974 1, 6 | but also in the so-called “simple” ones. Today cultural identity
975 Int, 2 | knowledge and values? How situate ourselves in face of the
976 1, 7 | dynamic process, which is situated opposite the first two,
977 Int, 1 | but rather conjunctural (situational), especially if you take
978 1, 6 | from political or economic situations and impossible living conditions (
979 2, 9 | also the reason for so much skepticism regarding the very possibility
980 1, 6 | which is the result of a slow subjective process regardless
981 2, 10 | way remains crumpled and slowed down. Evident signs of this
982 Int, 3 | is being carried out very slowly and not always in ways that
983 1 (15)| modelli di appartenenza sociale, Milano, Franco Angeli 1987,
984 1, 6 | process of inculturation and socialization, identity takes the form
985 Int | linguistic diversity with the socio-political unity of nations or a unity
986 1 (15)| Appartenenza e identità. Analisi sociologica dei modelli di appartenenza
987 Int (4)| MARIA AUSILIATRICE, Nei solchi dell’Alleanza, Leumann (
988 2, 11 | individuality is built and solidified already in adolescence by
989 Int (1)| globalizzazione influenza non solo gli avvenimenti su scala
990 Int, 3 | is a priority strategy, a solution key for the new challenges
991 1, 6 | acculturation different solutions are possible, as for example:
992 1 | and complex questions to solve. 6~In this context, identity
993 | somehow
994 | something
995 1, 7 | group closes itself in a sort of isolation which not only
996 1 (12)| theoretical parameters to youth of Southern Italy: D’AGOSTIN0 F., Giovani
997 1, 7 | emotional, affective and sexual sphere, in addition to disturbances
998 3 | work, service and personal spiritual richness. The community,
999 2, 11 | that endures over time) in spite of many external and internal,
1000 Int (1)| 24. “La globalizzazione sta ristrutturando il nostro
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