10-idios | image-sta | stagn-you
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1001 Int, 3 | possible; it can become stagnant, so that the renewal called
1002 Int, 1 | technology, fiction, by standard models of behavior and lifestyles,
1003 1 (9) | inadequate, especially if one starts off from the ‘prejudicial’
1004 Int, 3 | continue to keep or manage the “status quo” is not possible; it
1005 Int, 2 | paradigms of stability or steadiness, rather than on the dynamicity
1006 3 | it must engage in certain steps:~- change of mentality,
1007 1, 7 | nationalist prejudices and stereotypes. Thus, a lack of attention
1008 Int, 3 | customs. One of the most stimulating objections apropos of this
1009 Int, 3 | in fact, is a priority strategy, a solution key for the
1010 1, 6 | roots in relationships of strength between groups gathered
1011 2, 10 | consequent depression from stress, individualistic protagonism,
1012 1 | considered an entity or a structure, like “what remains” beyond
1013 2, 10 | refers to the charism and is structured around the vocational values
1014 1, 6 | young/adult, man/woman, student/laborer, etc.) allows, in
1015 1 (11)| reciprocità. Roma, Editrice Studium 1993, 33-35.~
1016 Int | compacting of time and space, of styles of life and cultures, are
1017 Int (1)| non solo gli avvenimenti su scala mondiale, ma anche
1018 1, 5 | cultures and particular sub-cultures which can lead to a true
1019 2, 9 | so that vocation remains subject to different personal or
1020 Int, 2 | continually, in a time of subjectivity and fragmentation is not
1021 2, 10 | experiences and motivations which substantially refer to a personal and
1022 2, 10 | Otherwise, if we don’t succeed in playing our own “new”
1023 Int, 3 | difficulty disappearing. Suffice it to think of the return
1024 1, 5 | process of globalization suggests two images of culture: the
1025 2, 10 | congregation bring with them a suitcase of experiences and motivations
1026 2 (19)| della donna. Contributi sull’identità educativa delle
1027 2 (19)| articolazione dell’identità nel suo processo di maturazione,
1028 1, 6 | or syncretism, fruit of superimposition or assimilation of different
1029 1, 7 | levels, but can also lead to surely destructive conflicts (we
1030 1 (16)| and Self-Concept, London, Surrey University Press 1992, 147-
1031 1, 7 | and specificity just to “survive” the impact with other.~*
1032 1 (12)| tra identità culturale e sviluppo. Ricerca sulla condizione
1033 1, 7 | the familial one, with its symbolisms and imagination;~*
1034 2, 11 | attention must be given to the symbolizing of experiences, that is
1035 1, 6 | unfortunate forms of hybridism or syncretism, fruit of superimposition
1036 Int, 3 | toward the formation of new syntheses, which translated into operational
1037 1, 6 | sometimes conflicting models, synthesis and integration. 12~Very
1038 1, 6 | re-elaborate one’s cultural system from within, including basic
1039 Int, 3 | perhaps still unexplored by a systematic and articulated reflection,
1040 Int (5)| Di Ci 2009, 9. See also: TACCONI Giuseppe, Alla ricerca di
1041 1, 6 | concept of social identity of Tajfel (1982), ethnic identity
1042 2, 8 | addressed to a creature who is taken in the totality of her actual
1043 | taking
1044 1, 5 | what identity?~ ~When we talk about “culture” we are faced
1045 Int, 2 | pervasiveness of new communications technologies, the increase of information
1046 Int, 1 | society dominated by science, technology, fiction, by standard models
1047 2, 11 | introspection) through the “telling about self” in the framework
1048 Int (5)| vita apostolica attiva nel tempo della crisi, Leumann (Torino),
1049 Int, 2 | by mobility, newness and temporariness, is a hard undertaking,
1050 Int, 3 | return of strong identity tensions, of nostalgia for belonging,
1051 1, 6 | process of uprooting due to territorial emigration and mobility
1052 1, 6 | inhabitants of the same territory and having certain traditions
1053 Int | identity.~Paraphrasing the text of Giddens we could say
1054 2, 8 | 2.1. What vocation?~ ~Theological reflection, beginning with
1055 2, 11 | characters common to other things or persons and in an integrated
1056 2, 11 | which we return to live more those--sometimes not completely
1057 2, 11 | connect it through a guiding thread to the whole of one’s life
1058 Int, 2 | relationships more and more threatened by the invasion and fascination
1059 Int, 1 | and penalizes diversity, threatening personal and cultural identities,
1060 1, 5 | safeguarded first of all from the threats of “mental constructions”—
1061 2, 10 | automatic: it implies the toil of a gradual assuming of
1062 Int, 3 | cultures that are making mutual tolerance and co-habitation ever more
1063 1, 7 | ethnic identity, but to tolerate the differences between
1064 2, 10 | often they reflect its tone or they retard its development
1065 | too
1066 1, 7 | reminder rises not to expect total abandonment of one’s own
1067 2, 8 | creature who is taken in the totality of her actual and potential
1068 1, 5 | conceived in a homogenous and totalizing way, whether individual
1069 Int | only social life, but are totally restructuring our way of
1070 1, 7 | origin of problems that touch mostly the emotional, affective
1071 | Towards
1072 1 (12)| Giovani in transizione tra identità culturale e sviluppo.
1073 1, 6 | growing detachment from tradition (written and oral historical
1074 2, 11 | more oneself assuming the trait and values of one’s vocational-charismatic
1075 2, 11 | trying to find an existential trajectory sufficiently linked together
1076 1 (12)| AGOSTIN0 F., Giovani in transizione tra identità culturale e
1077 Int, 3 | dynamism of the charism to translate the originating intuition
1078 Int, 3 | of new syntheses, which translated into operational terms,
1079 Int, 2 | models of learning and of transmitting knowledge and values? How
1080 3 | each season of life that we traverse, of re-appropriation of
1081 Int, 3 | nourishing a fidelity that tries to be redesigned in the
1082 Int | profound transformations triggered by it have touched not only
1083 1, 7 | careful, in order to avoid triggering mechanisms of projective
1084 2, 11 | undertaking a “formation trip”, in which we return to
1085 2, 9 | without fear of facing change, trusting that the identity will consolidate
1086 2, 11 | little that we have faced trying to find an existential trajectory
1087 Int, 2 | formation itineraries, in tune with change, marked by mobility,
1088 Int, 3 | which will continue in their turn to draw up new routes of
1089 1 (9) | integrated into a unified view, turns out to be inadequate, especially
1090 1, 7 | basic presupposition the typical modifications of these three
1091 1 (13)| FAVIETTI U., L’identità etnica., Rome,
1092 1 | continuous being made and being un-made, “separated from” and “recognized
1093 1 (12)| condizione giovanile in una provincia del Meridione,
1094 Int, 3 | pure adaptation which is unable to look beyond. Flexibility
1095 Int, 1 | course of religious appear uncertain, ambivalent and not very
1096 Int, 3 | sufficiently stable to face undeniable crises deriving from restructuring
1097 Int, 2 | cultural changes and the underlying prospects that open. New
1098 1, 6 | Very often we fall into unfortunate forms of hybridism or syncretism,
1099 1 (9) | memories” that can be used to unite humanity.” [SMITH D., A.,
1100 1, 7 | re-elaboration?~ ~A first process, universally recognized as fundamental,
1101 1 (16)| Self-Concept, London, Surrey University Press 1992, 147-186.~
1102 1, 6 | and of the process of uprooting due to territorial emigration
1103 1 | the transformations that upset that sameness and that diversity. 8~
1104 1, 6 | technological openness to urban models and managerial organizational
1105 Int, 2 | ongoing formation systems and urge an overall re-thinking of
1106 Int, 3 | risk, therefore, there’s an urgency of a serious reflection
1107 1 | now become one of the most urgent and complex questions to
1108 | used
1109 2, 9 | is built on an “identity vacuum”, and that is problematic
1110 1, 6 | ethnic group, joined to the value and emotional significance
1111 1, 7 | affirmation, belonging and valuing of the ethnic-territorial
1112 3 | face of the complexity and vastness of the topic, many problems
1113 2, 8 | reflection, beginning with Vatican Council II, demonstrated
1114 Int (3)| Vaticano, Libreria Editrice Vaticana, 1996, 79b [=VC]~
1115 Int (3)| Vita Consecrata, Città del Vaticano, Libreria Editrice Vaticana,
1116 Int | everyday lives as they’ve always been. It is a change
1117 | via
1118 2, 9 | interwoven with all the vicissitudes, difficulties and crises
1119 2, 9 | interdependent on each other. In this viewpoint, we understand how it is
1120 1, 5 | life and evaluations or views of the world and reality (
1121 1 | question of ways to manage violence and conflict resolution---
1122 1, 7 | non-verbal communication, vital and significant worlds. ~ ~
1123 Int (1)| ristrutturando il nostro modo di vivere, e in maniera molto profonda. …
1124 2 (17)| JOHN PAUL II, Pastores dabo vobis. Exhortation of John Paul
1125 2, 11 | trait and values of one’s vocational-charismatic identity (identification
1126 2, 10 | vocation (What does God want of me?) and therefore to
1127 Int, 3 | diversities. That demands waysof intercultural education
1128 2, 9 | phenomenon of the so-called weak consecration, that is, the
1129 1 | history, built within the weaving of interpersonal relationships
1130 | whether
1131 | whose
1132 | Why
1133 1 (9) | values, beliefs and practices widely shared and integrated into
1134 1, 6 | identity is taking on ever wider dimensions, not only in
1135 3 | effort that requires the widest possible view of the strong
1136 2, 11 | emotional closing in on itself (“wild” introspection) through
1137 Int, 3 | if it is able to live and witness the utopia of a planetary
1138 1, 6 | category (young/adult, man/woman, student/laborer, etc.)
1139 Int, 2 | emerging of new facts, one wonders: “How face all of that,
1140 Int, 4 | contribution can shed light on the workings of the person and society
1141 2, 10 | in persons, structures, works and concrete projects. The
1142 Int, 3 | for future years, an “open worksite” which solicits a need for
1143 1, 7 | communication, vital and significant worlds. ~ ~Each formation itinerary
1144 Int | It’s mistaken to think,” writes Antony Giddens,” that globalization
1145 1, 6 | detachment from tradition (written and oral historical memory),
1146 | you
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