Anthropology - p. II (Italian Edition)

It is so common for men to dislike what is or seems absolutely new that we are not surprised that the Italian school of criminal anthropology—the so-called positivist school—should have so many enemies. For the teaching is so novel, so sweeping, so unpleasantly tinctured with fatalism, that it is naturally very obnoxious to the optimists of religion and science.

But we imagine that much that is felt by excellent men on this subject is prejudice if the word be not too severe springing from a superficial knowledge of the works of the Italians themselves and their coadjutors in France and Germany. It will doubtless surprise those who have no other notion of this science than what an acquaintance with the least discreet of authors 1 affords, to be told that among those who have studied it with conviction are not only many of the most elegant of contemporary writers, but. Privacy Policy Terms of Use. Sign in to access your subscriptions Sign in to your personal account.

Create a free personal account to download free article PDFs, sign up for alerts, and more. Attending students will be assessed on mandatory readings and their work during the course. Non attending students will be assessed on mandatory readings and further readings to be agreed with the Professor.

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Quality as Social Distinction; 3. Nutrition, safety and security.

Perspectives in a Global World. Uses of the Past, Strategies of the present. Mediterranean Food and Wine in a Globalized World. Taxonomies, interdictions, cultural models and the notions of taste and distaste; 6.

Festivals and carnivals; 7. Creation and reproduction of local, regional and national identities and stereotypes; 8. Specificities of the "mangiare all'italiana"; 9. Italian food and postmodernity. Planned learning activities and teaching methods: The topics are presented through lectures ppt presentations and class discussion. In this specific case, a never-ending meditation on the terms used by mass media and public opinion would be necessary. My address is inserted in this context.

In a world that is apparently more and more inclined to go back to dangerous essentialisms, we feel the need to understand why old and new forms of racism and xenophobia are coming out again.

a) Bodies and Places in Migration

That is the reason why I shall adopt an analitycal perspective which, according to Michael Herzfeld , 17 , considers anthropology as the critical study of common sense i. As we talk about diversity, we are faced right away with the stereotype of the foreigner-immigrant, and the accompanying list of racial or ethnical elements that would define it. My contribution starts with this willingness to question ourselves about the way in which our common sense works: As nobody usually mentions the symbolic, economic and historic-social orders in which meetings take place, it must be said instead that the success of each meeting depends on the context in which it takes place.

The comparison between immigrants and residents would differ according to the sort of identity and belonging relationship that is being established in each instance between people and places. Borders are defined and established this way: Sometimes these are positive strategies of comparison, interchange and negotiation with alterity.

On other occasions these are defensive strategies of rejection and intolerance. The dynamic aspect and the richness typical of a multicultural experience are often drowned out by a policy of cultural purity or, on the contrary, by an inappropriate and exotically oriented emphasis on cultural differences. Sociologist Renate Siebert , 12 claims that: A proper standard linked to the mental and cognitive dynamics that inform and deform our perception but also the sensitivity in our relations with others.

Then our sense of responsibility toward people, that are to be viewed in their individuality and peculiarity not as black, Jewish, foreigners or Muslims , fails. But those operating in the field of social professions need to take into account a further element essential for analysis of interpersonal dynamics: The body not really intended as a biological and material entity, but rather as the result of social, historical and cultural processes.

Embodiment intended in a double sense: Culture is to be mutually intended both as the product of ideas, representations and material conditions, and as a bodily phenomenon and embodied experience Csordas In this regard, anthropology has stressed how culture builds the body, marks the external surface, modifies them inside and determines gestures, posture and movements.

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Suffering and frustration, for example, are to be intended as individual feelings, but also and especially as social feelings, that is culturally informed and belonging to a larger conversational system. Race, in other words passes through bodies, skin, eyesight, smell and touch. Migratory phenomena have had effects on the way we think and build the relationship between identity and alterity, so much so that today we speak of multiple ways to build an identity: These are products of the tensions between local worlds and broader historical, economic and political scenarios Pandolfi, a cura di, This means that in the study of migratory experiences the ability of groups or individuals to be somehow located contemporaneously in more then one place should be included.

Cross cultural communication - Pellegrino Riccardi - TEDxBergen

Therefore the worlds of immigrants, spatially separate but communicating, can be better understood only by means of multi-located ethnography, that is adopting a methodical outlook that multiplies the real and virtual places of ethnographic research and that focuses on the relationships between these Rossi , In fact, ethnography can follow in space and time, not only individuals and groups but also material objects, metaphors, narrative plots, life stories and conflicts by following the most recent indications of urban anthropology, indications about the fading of cultural confines and growing urban complexity Sobrero , Instead the presence of immigrants in the cities — created to emphasis the stability of the nation-state - indicates the existence of a dynamic relationship between urban life and the creation of new identities not necessarily foreseen or approved by the nation-state Herzfeld In the first place, restoring to the city its heterogeneous and fluid character, able to create new forms of symbolic and political mobilization.

Finally, relocating the stereotype of the nation into movements of non-integrated citizens. An innovative experience was conducted by the town of Peccioli, Toscana, where communication has been promoted with the Nzema of Ghana since