La giusta parte. Testimoni e storie dellantimafia (Italian Edition)
This same mechanism holds true in relation to the management of its manufacturing, agricultural, and commercial activities, not to mention the influence that this type of organized crime has on public contracts and tenders on employment within the public sector. All these elements have led to a strong collusion between the economy, labor markets, and the political arena. Therefore, in those areas where this type of "criminal business organisation" acts the whole social, relational and commercial activities end up being ruled by subtle powers, which by managing the labour market, represent a form of governance, resulting in psycho-social oppression.
These investments in "legal economy" serve to conceal the integration of criminal groups into the social fabric, in order to achieve social consensus. Thus, the socio-cultural context depicted, stands out as a dynamic of power that is non-generative of well-being, and has negative effects upon social capital Roseland, , resulting in dysfunctional relational asymmetries for community wellness, social injustice, and oppression. As well as the local and national press, the sociological literature has repeatedly pointed out that the Mafia presence in the political and economic arena has compromised the organisation of the whole community system Capacchione, ; Di Fiore, re-defining social capital, resources, opportunities, values, and even its social identities.
Thus, the domination of this system by criminals has compromised the autonomy of individuals and the community at large. Such psychological subjection functions to safeguard local nuclei of power, which constitutes the dominant economic system which people depend on. The social and working system in this area has been ruled for decades by these — more or less— recognisable powers, which are founded upon the systematic use of violence and are centred on the pursuit of personal interest and the accumulation of wealth.
The combination of these two factors has, over time, profoundly damaged the quality of life and the state of the environment of the province of Caserta to such an extent that even the welfare of future generations is now at risk. Along with criminal oppression, some forms of resistance have marked the history of the Province of Caserta. Within a complex framework of opportunities, risks and possible contradictions, the local community has undertaken strategies and actions aimed at improving people's life within the community. These have been basically grounded on ethical values, which act in opposition to those that are generative of oppression.
In fact during the past decades, in conjunction with the development of criminal organisations, a resistance hence liberation-oriented action to Mafia power has flourished with individuals, groups, and institutions, working in different ways to combat this oppression. They are increasingly organising together and have taken a stand against this criminality by working on the destructuration and reconstruction of the entire community, and creating new relational and infrastructure models aimed at pursuing community well-being Iorio, ; Solino, In this light, the central crux of the entire psycho-social process of change lies in a new way of using those resources which belong to both individuals and the community at large.
The relational and power-based relationships, which have so far dominated the local social life in the province of Caserta have been instead characterised by community capabilities, resources, and opportunities used in the "spirit of clan", hence aiming at private and individualistic ends. The alternative to that consists then in inverting such a process by redefining the ends with which local resources are used not only material resources but also relational and cultural ones.
This is possible only if individuals' collective interests as well as their differences are respected, protected, and valued; in other words, if these elements are embedded in a wider community perspective Morin, by constructing and reconstructing new identifications. The condition of oppression experienced in the province of Caserta has, over time, marked the identity of the whole community life to such an extent that it is now essential to work on the community itself to produce any possible change.
The values and culture established through violence and oppression have created a basis of social identification, which is made up of elements that are felt to be inseparable from the community's identity, which has been compromised by disrespectful selfishness. Indeed, a "criminal root" of social identity seems to stand out from this context, which causes conflict and resistance to legality and respect for social norms.
In this particular context, people's actions carried out on the working system and the labor market, in order to promote their own well-being, have been going hand in hand with a symbolic redefinition of their territory. The province of Caserta is, in fact, well-known and recognised as "Gomorrah land" or Camorra land. This denomination, used for the first time by Roberto Saviano, has been turned into "Don Peppe Diana land" thereby turning this Priest's name who was killed by one of camorra clans into a symbol of the fight for redemption.
In this particular case, it is worth noting that the criminal organisation worldwide recognized as the "Casalesi Clan" shares its name with Casal di Principe's citizens whom are named, indeed, casalesi. This overlap in names led this place to be wrongly defined and put the seal on people who have always been related to this criminal clan. Casal di Principe's citizens claim, indeed, their distance from all this by means of the slogan "Casalesi is a citizens' name" which represents their will to change and their desire for liberation.
In that sense, re-defining these places expresses an action of conscientization, which does not deny the grim reality of camorra but, on the contrary, recognises it in order to make a change. In this way, it is possible to acknowledge and value those positive and pro-social aspects, which are present in this context, even though they may still be unknown. Fals Borda proposes action research as an instrument for sharing and educating people through transformative knowledge. The redefinition of names as a way of redefining meanings within a local context is, therefore, one of the tools used here.
In the province of Caserta, as just mentioned, this was brought forward by the civil society through a reappropriation and reconversion of names, which in the past have represented and in part they still do elements connected to criminal organisations hence to a dynamic of oppression.
Along with this attempt to define and increasingly redefine this territory as "Don Peppe Diana Lands", and highlighting the community identity through names, values, and features of those who have opposed the Mafia, we shall here recall some work-based initiatives also aimed at transforming the symbolic universe of this community.
But first, we need to start from a little premise.
- Buy for others.
- The Ghost of Grovers Ridge.
- ;
The entire process, which we shall describe soon, is framed within the Italian law n. However, this social use can reach its full symbolic value only once these assets are no longer defined as "confiscated" indicating in that way an expropriation of something that used to belong to an owner, even if illegitimate , but "liberated" from Mafia power, thereby being given back to the community as community assets. With particular reference to this, it is worth showing here a social cooperative experience aimed at the inclusion of disadvantaged people in the labour market under the Italian law n.
This capacity to tease criminal powers is a way of delegitimating and disempowering its destructivity. At the same time, it shows also the will of people to transform this power in order to generate social bonds that will be of service to the entire community. Another experience of a social business, whose name characterizes its value-based dimension, is an ethnic tailor shop run by a group of African women who make Italian fashion creations of African fabrics.
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These women gave life to a new fashion brand called "Made in Castel Volturno". Castel Volturno is a city usually known as a place in which drug dealing, prostitution, and urban, social, and cultural degradation abound, and where the massive presence of African migrants is accounted for as the cause of every social problem.
The possibility of making high fashion by valuing the importance of intercultural richness comes to oppose the image of the stranger as an enemy, thereby making it an economic and cultural resource for the development of the whole community. In the light of this strategy aimed at transforming the symbolic reference of places and realities, the project has been named "Let's dress freedom up".
Last but not least, the initiative "Let's make a pack 2 to camorra" is discussed as a means by which a number of local networking associations have put on the market several Christmas hampers to use as gifts, which have been filled with diverse agricultural and craft products produced in Don Peppe Diana lands. The idea is to "make a pack to camorra", which recalls the well-know Neapolitan scam.
This time, however, the "pack" is metaphorically made against camorra, in order to hit this at a symbolic, as well as an economic level. We would like to propose here a last symbolic reconversion, which more and more organisations and citizens are gaining awareness of. This is the promotion of the denomination used to refer to those who have been subjected to Mafia wrongdoings from "Mafia victims" to "partisans" 3.
This new denomination, in fact, opens up a new semiotic perspective since this is a way, not only to commemorate those who have been subjected to violence or died, but also a way to celebrate and hence promote resistance to criminal powers. This is a way to remind us that although this fight has left martyrs and heroes on the battlefield, it has also produced, over time, significant changes with the power to eventually transform the whole community. This transformation refers to the idea of a subject that is no longer seen as defeated and bent by the criminal power and oppression but as an active fighter as well as bearer and promoter of collective well-being.
The social resignification, witnessed in the province of Caserta is in line with the process that the French scholar Serge Latouche called decolonization of the imaginary, which in turn fosters the well-known De-growth paradigm , This study focuses on a different and definitely more complex conception of workplace, which is not only understood as site of work. The former is, in fact, the outcome of a widespread, yet organised, social network aimed at promoting coscientization, liberation, well-being, and transformation of the community framework.
We might say that here network represents, at the same time, both a much broader place of work where people bring into play their workforce and a powerful instrument to change the workplace itself from the grassroots. In the province of Caserta, although the diverse instances of social change, which have opposed mafia power, have different histories, origin, dynamics, and objectives Gelardi, , ; Sardo, ; Solino, ,.
Their shared aims have been to improve quality of life and promote social justice and fairness. These are becoming increasingly known and active, while gaining a social role and a definite identity affirming this new way of living in community. Some second level associations associations of associations , in particular "Don Peppe Diana committee" operating at a local level and "Libera Associations, names and numbers against Mafias" operating at a national level, encompass and coordinate the different forces which are represented by citizens, cooperatives, associations, and institutional authorities actively involved in contrasting camorra, while promoting cultural change and collective well-being.
The construction of partnerships and productive relationships is, in fact, essential to reach shared and superordinate goals. Human freedom is expressed not in the denial of oppression but in a real life-sustaining generative power, which takes place in as much as a creative capacity for producing solid community ties, developed both at a local and at a global level. Only by means of identity processes and collective subjectivity it is, in fact, possible to overcome the individualistic and materialistic attachment to private property Natale, Similarly, the promotion of a network as a dialogical tool of coscientization aimed at community thriving is possible in as much as a Community psychologist actively takes part in the network itself, by sharing values, objectives, and intervention methodologies Arcidiacono, In doing so, the psychologist then becomes a "territorial socio-political catalyst" thanks to its immersion in the context.
In this way, the Community psychologist takes part in the dialogue between the social actors involved and contributes to scientific competence and knowledge of the development of the intersubjective dialogic process. In the same vein, the Community psychologist is actively involved in promoting people's participation in decision-making. In an owner or management dominated workplace which can clearly be the case of the province of Caserta worker decision-making is normally highly restricted.
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If it is true, as held by Barker and Martin and in more general terms by Frey and Stutzer , that democracy and participation in decision-making processes are a by-product of happiness, any intervention aimed at removing the obstacles which stand in the way of active civil participation ought to be paramount.
As Mosca reminds us, the actions perpetuated by criminal organization transform rights into concessions, into favors, which must be reciprocated, which, in turns, generate enslaved and conditioned individuals. Therefore, in those social contexts, where the influence of criminality is strong, it is necessary to weaken the determinant of social consensus. One of the possible ways out of oppression is represented through the promotion of organizations operating in the field of social and civil economy.
These social outcome-oriented organisations are grounded on values such as solidarity, cohesion, social responsibility, democracy, participation, and autonomy. In the province of Caserta, for example, a social network of fair trade economy has been consolidating over time. In this network started an integrated project funded by "Fondazione con il Sud" bank, and the Department of Humanities University of Naples Federico II actively participated in it. Of the thirty partners involved in the project there were many different types of organisations, including: All of them have joined up to contrast organized criminality and foster social development.
The RES project was aimed at a reorganisation of community social capital through the development of local solidarity and the transformation of sociocultural-economic processes. Specifically the project aimed to activate cooperative production in places and buildings confiscated from organised crime under the Italian law n. The social net gained by this became an opportunity for experimenting new forms of conviviality as well as a place in which to develop negotiated community norms and critical consciousness. The wider objective was, thus, to give value to the existing territorial resources, the social network that has grown in the recent years associations, cooperatives, etc.
Occupational activities which build social cohesion, through immaterial other than material frameworks, were also used. In this account, the RES project is consistent with the idea of sustainable community, that is a community "that uses its resources to meet current needs while ensuring that adequate resources are available for future generations" World Commission on Environment and Development, , p. The RES project also hinged on the five distinctive features that support a sustainable community proposed by Bridger and Luloff Increasing local economic diversity, self-reliance, reduction in energy use, protection and enhancement of biological and environmental diversity, social justice , and on the six forms of "community capital" described by Mark Roseland Natural, Phsysical, Economic, Human, Social, and Cultural capital.
The future of the RES project lies within sectoral agri-food chains, sustainable tourism, and social building which are currently underway. Moreover, since this territory involves a high percentage of seasonal working migrants, with the majority being illegal, a territorial pact between institutional authorities and the civil society promoting interculturality and a better use of public services in favour of migrants is already in the making. Finally, there is the intention of supporting public administration by setting up a social budget, which will make available, transparent, and valuable the social actions and traceability of public expenditure; all of this will be aimed at guaranteeing sustainable local development in contrast to the waste of public resources that have happened elsewhere.
The RES project will undertake other actions in the lens of Community and Critical Psychology allowing further processes of coscientization and occupational inclusion to take place. This project has the development of a sustainable tourist chain aimed at giving value to environmental and community resources as its vision. These paths of sustainable tourism are also aimed at fostering encounters and socialisation between people.
The relational exchange helps the local community to recognize its subjectivity starting from its ethical values of welcoming, solidarity, and respect for cultural diversity. Another purpose is to make people aware of the historical, social, cultural, and environmental beauties that have been hidden by past oppression.
Another kind of psycho-social-oriented change is the creation and promotion of an Agency of social communication for the development of "communicative activity" to be at the service of the entire community network. This agency will produce and manage the whole web platform for the RES project upgrading information and integrated communication. The platform will also be used to share educational and multimedia files related to the project and the social action that the latter brings into bear.
A database of memory and commitment to the project will also be created. This will be an archive of stories of resistance to camorra and civic commitment.
La giusta parte. Testimoni e storie dell'antimafia
In an intercultural perspective, there is the intention to digitalise various materials such as video, photos, documents, among others, in order to preserve the memory of past generations and also the ones of the migrants with regard to those crucial themes related to the community.
This work will eventually bring to life two multimedial museums, one called "Museum of Cultures" and the other one called "Museum of Resistance". The aim is to enable people to remember, know, and value the stories that marked "Don Peppe Diana lands" within a process of collective memory. In oder to build such a project, the involvement of local people and many others is suggested. As we pointed out elsewhere, the outcome of the RES project is the development of new and more complex social identities characterised by mutual respect and dialogue with the Other and the environment.
This initiative has been developed through a contract network based on shared ethical values, which in turn supports local businesses production and consumption, as well as those political choices made by the organisations involved. As previously mentioned, this alternative community started from a process of collective reconceptualisation of collective imaginary by symbolically transforming Caserta territories' reference from "Gomorrah domain" to "Don Peppe Diana lands". This new way of looking at production and consumption fosters the overcoming of an egocentric and materialistic vision, which instead, promoted solely individual interests.
In this article we suggested that in order to promote work-based liberation it is necessary to share a circular relationship among all the actors involved in this process, which must be dialectic, reciprocally-oriented, and participatory focused. In this regard, a liberation-oriented Community psychology plays, among other things, a fundamental role in promoting inter-individual and group dialogue, which is aimed at developing relational networks and collective well-being.
In particular the attention paid to work is focused here on its capacity to generate satisfying social relationships, which are suitable not for the market's sake but for the growth of humans and their relation with the surrounding environment. Share your thoughts with other customers. Write a customer review. Amazon Giveaway allows you to run promotional giveaways in order to create buzz, reward your audience, and attract new followers and customers. Learn more about Amazon Giveaway.
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