Transcript Diapositiva 1

What is the image of "culture" that supports an idea, a research, a
project,
a
proposal
that
defines
intercultural?
I always do this question since the term intercultural was introduced
thirty years ago (1986) and has influenced the educational culture,
social practices and the educational (teaching). In this contribution,
I
will
try:
1 indicate the internal contradictions in this paradigm;
2nd propose transculturality as an alternative model, indicating its
origin and its meaning, with its roots in studies of comparative
literature;
3rd to offer an educational model to transculturale through narrative
thinking.
1 Let's start by defining intercultural.
It was written that means intercultural interaction, exchange,
openness, reciprocity; recognition of the interactions that occur
between a culture and the other (but what culture or cultures?).
So far could be good, but in subsequent documents reads:
Interculturality, the interaction between different cultures that
preserve their identity, is the answer to the pedagogical
multiethnic society.
«La formation des enseignant à une éducation pour la compréhenion interculterelle, notament dans un contexte de
migration» (1977-1983); «L’éducation et le développement culterel des migrants» (1981-1986), «Les relations
intercommunautaileres et interéthniques en Europe» (1991). But since from 1986: e sgg. Si veda anche: H. A.
Chang-M. Checchin (1996), L’educazione interculturale. Prospettive pedagogico-didattiche degli organismi
internazionali e della scuola italiana, LAS, Roma.
M. Rey (1986), Former les enseignant à l’éducation interculturelle?, Conseil de l’Europe, Strasbourg, p. 17-51; A.
Perotti (1986), Preséntation du thème et des objectifs de la réunion, in AA. VV, La culture des migrants et le
politiques culturelles. Les innovations socio-culturelles dans les Etats members du CDCC, Conseil de l’Europe,
Strasbourg, p. 5. Si veda anche: H. A. Chang-M. Checchin (1996), L’educazione interculturale. Prospettive
pedagogico-didattiche degli organismi internazionali e della scuola italiana, LAS, Roma.
M. Rey (1986), Former les enseignant à l’éducation interculturelle
The proposition preserve their identity raises more
than a reasonable suspicion: it seems to underlie
a relative immobility is the culture of both the
cultural differences, or, at least, does not seem to
take into account the rapid changes that affected
all cultures involved in the mutual impact, for
dynamics of contamination suffered by their
guidelines and their lifestyles.
M. Abdallah-Pretceille (1986), Vers une pédagogie interculturelle, Pubblications de la Sorbonne, Paris.
We can observe (with some provocation) that much of the literature
and experience teaching that goes under the label "intercultural"
was affected by that assumption that affect an authentic
relationship between the actors of the training event, resulting in
a form colonization of the culture of the country of origin as part
of the culture of the host country.
The result of a cultural theory that tends to polarize the world than
to mediate, it seems to me that the intercultural ideology is the
"democratic face" of capitalism that tends to assimilate and
integrate the immigrant, the foreigner, in rules of civil
coexistence. And I have the impression that intercultural
education is outlining in ways that recall two great protagonists
of European literature (which are the reflection of the capitalist
economy in expansion and legitimacy): Robinson Crusoe and
Gulliver. To these we can add the two protagonists infantry
lieutenant in the famous American film Dances with Wolves.
The first, creator of civilization, is tolerant of diversity, Redeemer
of the world wants to be wild (Friday), assimilator of otherness in
the world of higher civilization (the English gentleman). The
second, however, is the representation of the other attitude: the
speculative West that is concerned with the "other", studying,
analyzing, interpreting them. But when Gulliver also reflects on the
fact that everything is relative, his attitude than the other keeps the
rules of his mental habits of man well thinking that even if he runs
into the absurd, why not accept it, and least of all the 'adopts.
In Dances with Wolves, the encounter with the tribe of the Sioux is
not because the lieutenant manages to decentralize from its identity
as a soldier (and vigilant guardian of the lands dominated), but
mainly through the figure of the girl jankee naturalized Indian (as
was was kidnapped by the Sioux as a child), which acts as a
mediator between the dominant culture (that of the pale faces) and
what will be subdued. The conclusion is well known: the Indians,
legitimate and secular patrons and owners of the land, are confined
to "reserves". So the European capitals bordering immigrants in
neighborhoods dormitories after having managed to save
themselves from the dangers of a trip or from reception centers ...
The reference to the three major players in the history of the
cultural Northwest (Crusoe and Gulliver literature, Dances with
Wolves from the cinema) was not random. The stories have been
told.
So we can introduce an element of our proposal: the narrative, as
well as revealing its transnational nature, transhistorical,
transcultural (R. Barthes), carry out, not only an aesthetic function
(should not make us reflect on the fact that we learn much more
easily when an aesthetic experience? we like?), but also a value
epistemic (Walter Benjamin, Jerome Bruner, James Hilmann;
Erwing Polster), narrative thought would be the basis for a way to
represent and know the world guided by rules of sense; a peculiar
manner with which every man, every woman organizes, develops
and tells the reality and experience of himself ... and this experience
makes us share the writer / and tells the reader / listener.
Beyond the difficulties encountered in the spread of a project such
as intercultural, is not so weird wonder if, at the base of the good
intentions of the proposal interculturalism, we should not now
proceed in the direction of "a paradigm shift, a different
conception of culture and relations between cultures?". It would
not be appropriate to promote genuine relationships between
cultures referring them back to the great themes of individual
subjectivity beyond their placement, their local declination.
2. The option of transcultural and transculturalism.
We have identified and articulated the idea and the project of
Transculturation in three movements, not as much as the next,
however, contemporary: Decolonization, Creolization and
Globalization, all mutuals. Because we can only save one another,
as he wrote the Epicurean philosopher Philodemus. Only then will
the new poetics of the relation can substitute the “brands of
metaphysics“ ancient European regime: Being, Identity and
Universality.
The route search moves from 'intercultural education' but intends to
integrate / overcome it in the light of the conceptualization of
culture and learning as they emerge from the various
interdisciplinary areas on "trans-nationalization".
The association of the concept of culture to the particle trans, which
suggests ideas as different yet complementary as transit, transfer,
translation, transgression, transformation, however, is not entirely
new. In the forties was introduced the concept of transculturation
(F. Ortiz 1940) in the context of a study on Afro-Cuban culture, to
replace the concepts of acculturation and deculturation. Since then
the term has been used in anthropology to describe the process of
assimilation, through a process of selection and re-elaboration of a
dominant culture by a subordinate or marginal group (not
necessarily a minority).
Central, in this direction, is the conceptualization of Wolfgang
Welsch culture as transculturality, able to offer a new paradigm of
the formation of cultural identities. transculturality targets a vision
intersected and inclusive culture: "It intends the culture and society
Whose pragmatic feats exist not only in delimitation, but in the
ability to link and undergo transition" (ibid: 200). Transculturality is
therefore to be understood not only as a model of analysis of
modern reality, but also as an ideal to which the daily practice of
cultural interaction: "It is a matter of readjusting our inner compass:
away from the concentration on the polarity of the own and the
foreign to an attentiveness for what might be common and
connective wherever we encounter things foreign" (ibid: 201).
The Transculturality helps to recognize how obvious the story
belongs to every culture to hybridize with other cultures and
generate new forms "Creole" and unpredictable. So as we were
taught Fernando Ortiz, Oswaldo de Andrade, Aimé Césaire, Frantz
Fanon, Edouard Glissant. In terms of educational reflection we find
in the works of Raimon Panikkar, intellectual and thinker of the
Indian Hindu father and Catalan mother Catholic, the helpful
directions (Pluralism and interculturalism) for the educational act
both in school and in society: for he must favor the 'reciprocal
implication in all areas of social life, beginning with the school, the
community must become more and more an Agora, a place where
you can exchange, contamination, a method that starts from the
similarities to discover and produce positive differences also mutual
fertilization.
Learning, in this order of ideas, becomes Metissage, hybridization
and mixing of cultures, experiences, values, which takes place in
line with the transformation of the universe in the multiverse, or in
a reality whose essence is constituted by variety and from the
difference.
Well, what other matters hybrid, mixed, contaminated, migrant,
could be more indicative if not narrative thinking?
3.
Narrative
and
transcultural.
Transculturality look what may come close, regardless of these
differences, and the way of art, poetry, is certainly the path elective
privileged. Back to this book and I read, Patrik Caio, who is a poet
of
Cameroon,
these
short
verses:
"A fog in vain I sail your face / I walk through the fade behind you /
never want to dance in the thorns / or see shacks after the palace,
after famine abundance.“
I read this one: "A long you spoke of you around the fires / after the
devotions of the evening / in these gray houses / where impassive
time door and drive away the faces of men. / After the speech fell
on other / and their belongings / there were marriages, deaths,
births. / Our ritual of life / someone, a stranger, passed by here and
disappeared. “
This, however, is the writing of Mario Luzi, from 'Poems'' Who
longer recognizes the African writer, the writer of Florence? "
This is the transcultural, ie find out that there are, regardless of the
latitudes of the world, 'things' that cross all cultures. I mean
together to the conclusion, suggesting, if you do not already
know, this tiny book Demir Kuresci Where do the stories.
Impressions of the scriptures, then another foreign author, of
Pakistani origin, we know for many extraordinary novels that left
us, as Buddha of Suburbia, then books of which we know the
film version, as 'My beatiful laundrette'. We report a few pages
in which the author moves looking not so much differences, but
the correspondences between different cultures.
On another page, there is a beautiful definition of narrative identity.
Kuresci says that stories are everywhere, and can be fed of the
simplest things.
But there were Kiukel'beker and Chekhov who taught us that it is in
the ordinary, the everyday, nell'irrilevante, occurring events
deepest, most extraordinary and exciting?
These observations are related to the experience of each of the
ordinary, universal, and what it means to be a child, a parent, a
husband. Here recurs writing as a place not only of rooting, in
things, in events, next to people, but as a place of freedom.
Maybe we need to build, then, as experience potentially
transcultural, "laboratories of narrative knowledge" (from
philosophy to history, even up to the exact sciences) that show
similarities and differences.
Heretic among heretics, writes Andre Gide, always attracted me
the opinions rejected, the extreme deviations of thought, the
divergences. Each spirit interested me just as it differed from the
others.