Da una sponda all'altra del Mediterraneo: percorsi migratori femminili

Until the end of the 1970s international migrants were perceived and analysed mainly within the frame of their lives in the host country, or as managing their lives and choices caught in a dilemma “between two cultures”. More recently, this approach has been challenged by an image of diasporic communities composed of individuals who “have collective homes away from home”. Migrants have become icons of hybridity and the metaphor of “border crossing”, the symbol of liberatory articulations between place, culture and identity. Migrants, it is also argued, have become transnational as they manage to live simultaneously in two countries. The research has the aim to study the migration process of the women who come from North Africa to Bologna. In particular, it investigates migrant women‘s relations with their adopted country and how their cultural practices are shaped by the transnational dimension of their lives. It was studied the journey of the migrant women’s lives across two countries and how their identities are going to change because of the experience of the migration. Migrant women are engaged in various kinds of practices and experiences through which they connect their country of origin and of residence. So this research focuses on the changes in the migrant women’s lives and the construction of their new identity. In particular, the research illustrates the development of a new notion of modernity, underlining how the migrant women construct a model of modernity that expresses a constant negotiation among diverse cultural models. The notion of modernity is not produced in opposition to tradition and religion, but is articulated with them in complex and diverse ways. The multiple ways in which migrant women understand modernity reflect their divergent identity’s renegotiation processes within the new society where they live.

L'immagine di Roma nella cultura russa tra fine XVIII secolo e inizio XIX secolo

Nella tesi si osserva come nella cultura russa cambiava l’immagine di Roma. Se ancora alla fine del settecento l’antichità romana poteva risultare solamente uno strumento retorico-filologico da utilizzare per fare il proprio discorso più convincente, la generazione dei decabristi la stessa antica romanità la accostava alla cultura e storia russe tramite gli elevati ideali civici. La romanità ora risultava uno strumento di analisi della esperienza storica e politica della Russia anche nel contesto europeo. Da qui nasceva una serie di modelli russi legati all’antica Roma: il Catone di Radiscev, il Bruto dei decabristi, ecc. Vi attingeva generosamente anche una corrente di lirica russo-antica con i suoi ricchi riferimenti agli autori classici, Ovidio, Tacito, Orazio. Nasceva così una specie di Roma antica russa che viveva secondo le sue regole etiche ed estetiche. Con il fallimento dell’esperienza decabrista cambia anche l’approccio alle antichità: ci si distacca dalla visione storico-morale dell’antico, Roma non è più una categoria da emulare, ma una storia a sé stante e chiusa in sé stessa come ogni periodo storico. Essa smette di essere un criterio universale di giudizio etico e morale. Allo stesso tempo, una parte integrante della cultura russa all’epoca era il viaggio a Roma. I russi cresciuti con interesse e amore verso la Roma antica, impazienti ed emozionati, desideravano ora di vedere quella patria dei classici. Era come se fosse un appuntamento fra gli amici di vecchia data. Si affrettava a verificare di persona le muse di storia e di poesia. E con tutto questo si imparavano ad amare tutti i defetti della Roma reale, spesso inospitale, la Roma del dolore e della fatica. La voce importante nel racconto romano dei russi era anche la Roma del cristianesimo, dove ritrovare e ricoprire la propria “anima cristiana”.

Pedagogy of healthcare interactions. A study on pediatric well-child visits as culture-oriented and culture-making sites

This study investigates interactions between parents and pediatricians during pediatric well-child visits. Despite constituting a pivotal moment for monitoring and evaluating children’s development during the critical ‘first thousand days of life’ and for family support, no study has so far empirically investigated the in vivo realization of pediatrician-parent interactions in the Italian context, especially not from a pedagogical perspective. Filling this gap, the present study draws on a corpus of 23 videorecorded well-child visits involving two pediatricians and twenty-two families with children aged between 0 and 18 months. Combining an ethnographic perspective and conversation analysis theoretical-analytical constructs, the micro-analysis of interactions reveals how well-child visits unfold as culture-oriented and culture-making sites. By zooming into what actually happens during these visits, the analysis shows that there is much more than the “mere” accomplishment of institutionally relevant activities like assessing children’s health or giving parents advice on baby care. Rather, through the interactional ways these institutional tasks are carried out, parents and pediatricians presuppose, ratify, and transmit culturally-informed models of “normal” growth, “healthy” development, “good” caring practices, and “competent” parenting, thereby enacting a pervasive yet unnoticed educational and moral work. Inaugurating a new promising line of inquiry within Italian pedagogical research, this study illuminates how a) pediatricians work as a “social antenna”, bridging families’ private “small cultures” and broader socio-cultural models of children’s well-being and caregiving practices, and b) parents act as agentive, knowledgeable, (communicatively) competent, and caring parents, while also sensitive to the pediatrician’s ultimate epistemic and deontic authority. I argue that a video-based, micro-analysis of interactions represents a heuristically powerful instrument for raising pediatricians’ and parents’ awareness of the educational and moral density of well-child visits. Insights from this study can constitute a valuable empirical resource for underpinning medical and parental training programs aimed at fostering pediatricians’ and parents’ reflexivity.