Drawing conclusions abiut youth culture about ictizenship identity and the "Self" is not easy but we have to make some considerations about the method and the content, and they certainly leave an important trace about our commitment towards research in quality of historians, sociologists, philosophers, anthropologists, literary critics, engaged in scientific venture and therefore in different "position" than young participants in the forum, authors of these papers. 1. Here we must consider precisely the concept of "position". The young people involved in the Forum do not refer to a systematic set of sources, but they are in "the field", they live it, and use many different languages (taken from cinema, literature, common life, from literature not necessarily systematic that studies the analyzed topics. It rather comes from their direct confrontation with civil and social "rights", with inclusions and exclusions, they have seen or experienced on their own skin. And this is their "culture” that shapes and transforms them. Certainly they live moments of concern, but feel all the charm and appeal of this continuous transition, they feel mostly involved and impregnated. It is something, in the words of one of the authors, natural. 2. They look at the "postmodern": they do not theorize it, do not imagine its uncertain contours weather they are full of expectancy or dismay, at the end of a path, the path of modernity, whose tragic outcomes continue to weigh like stones in the ideologies of identity and differences. The postmodern is already there: it has its emerging languages, open spaces, new reality of institutional and legal kind that are slowly settling. The State, modern par excellence, is precisely the term towards which their culture is more critical or, better said, almost indifferent (Barbagelata), as if really the value of cultural boundaries, vanishing and always ready to open, had already supplanted, in their minds, all borders (random, "ridiculous" as Naphulo says). 3. So, places of citizenship are something different from the state (although sometimes they have state borders and share its history): the areas of citizenship have scents, colours, shapes, memories and stories, future aspirations, languages, also borders and limits, institutions and belongings that exclude each other, but also have desire and ability to experience different "social identities". The places of citizenship are places made of culture. And citizenship is the constant re-appropriation of a complex cross-culture and it is the identity-citizenship of subjected citizens, holders of social, civil and cultural rights (in the words of Querin). At the end of this work of re-reading and discussion without prejudice with the papers here published, it seems to me that it is the beholding capacity of culture, similar to that of all other rights, the element that is really different and that should make us more careful. This beholding capacity of culture, fully exercised, is perhaps what we need if we want to put continually into question regular science and control, remodel or revolutionize our paradigms.

Cultura Giovanile e paradigmi scientifici: Cittadinanza / Youth Culture and "scientific paradigms": "citizenship".

VALERA, GABRIELLA
2013

Abstract

Drawing conclusions abiut youth culture about ictizenship identity and the "Self" is not easy but we have to make some considerations about the method and the content, and they certainly leave an important trace about our commitment towards research in quality of historians, sociologists, philosophers, anthropologists, literary critics, engaged in scientific venture and therefore in different "position" than young participants in the forum, authors of these papers. 1. Here we must consider precisely the concept of "position". The young people involved in the Forum do not refer to a systematic set of sources, but they are in "the field", they live it, and use many different languages (taken from cinema, literature, common life, from literature not necessarily systematic that studies the analyzed topics. It rather comes from their direct confrontation with civil and social "rights", with inclusions and exclusions, they have seen or experienced on their own skin. And this is their "culture” that shapes and transforms them. Certainly they live moments of concern, but feel all the charm and appeal of this continuous transition, they feel mostly involved and impregnated. It is something, in the words of one of the authors, natural. 2. They look at the "postmodern": they do not theorize it, do not imagine its uncertain contours weather they are full of expectancy or dismay, at the end of a path, the path of modernity, whose tragic outcomes continue to weigh like stones in the ideologies of identity and differences. The postmodern is already there: it has its emerging languages, open spaces, new reality of institutional and legal kind that are slowly settling. The State, modern par excellence, is precisely the term towards which their culture is more critical or, better said, almost indifferent (Barbagelata), as if really the value of cultural boundaries, vanishing and always ready to open, had already supplanted, in their minds, all borders (random, "ridiculous" as Naphulo says). 3. So, places of citizenship are something different from the state (although sometimes they have state borders and share its history): the areas of citizenship have scents, colours, shapes, memories and stories, future aspirations, languages, also borders and limits, institutions and belongings that exclude each other, but also have desire and ability to experience different "social identities". The places of citizenship are places made of culture. And citizenship is the constant re-appropriation of a complex cross-culture and it is the identity-citizenship of subjected citizens, holders of social, civil and cultural rights (in the words of Querin). At the end of this work of re-reading and discussion without prejudice with the papers here published, it seems to me that it is the beholding capacity of culture, similar to that of all other rights, the element that is really different and that should make us more careful. This beholding capacity of culture, fully exercised, is perhaps what we need if we want to put continually into question regular science and control, remodel or revolutionize our paradigms.
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Utilizza questo identificativo per citare o creare un link a questo documento: http://hdl.handle.net/11368/2706440
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