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Le premier domine le second pour arriver à ses fins: C est ce type de relation que le partenariat exige et qui est privilégié au sein de toute Cité de l éducation, même si l agir instrumental est requis lorsqu il s agit d informer, par exemple. L important est que celui ci n envahisse pas le champ des interactions et qu il soit accepté par les participants. En effet, pour qu un projet de Cité de l éducation réussisse, il faut nécessairement qu il revête du sens pour les acteurs. Toute tentative d imposer ou de prescrire une orientation qui n est pas en adéquation avec leurs besoins, leurs attentes et leurs représentations du monde sera vouée à l échec. La reliance, la réflexivité, la création et l engagement sont les composantes essentielles à la base d une éducation émancipatrice. Notre expérience a montré qu une telle perspective était possible et porteuse de tous les espoirs. Dans cette société où le décrochage scolaire solteros de montreal nord charleroi horaire de plus en plus préoccupant, il importe d oser agir ensemble précocement si possible pour mieux aider les jeunes et leur famille à résister contre solteros de montreal nord charleroi horaire déterminismes qui les accablent. Rapport remis au Ministère de l Education nationale. Saint Exupéry de A. Often, the workers are migrant women who break their family ties, especially with their children, giving rise to transnational families and increasing the solteros de montreal nord charleroi horaire of children left behind. Parental practices in this distant context take place between virtual connections and real everyday life, interconnected due to new technologies. Family bonds are transformed, losing the solteros de montreal nord charleroi horaire dimension but, through an easily accessible virtuality Skype, Facebook, WhatsApp These communication channels do not allow an affective experience in the present, but do allow families to expand the spaces and times of the narrative of self and of the experiences that one has, offering each other, mothers and children, some reference points regarding events that the other is going through. Care system, transnational families, technology and communication, relationship. The complex system of care We want to introduce our contribution starting from the global chain of care Ehrenreich and Hochshild,which involves many intergenerational and international subjects. We will deal with the case of the care worker or so called badanti, who arrives in Solteros de montreal nord charleroi horaire to provide care and assistance to frail older adults living at home. The global chain of care, in fact, involves husbands, children, parents, relatives, neighbours and friends in the complex relationship dynamics that undermines the balance of the places of origin where the families of carers working in Italy live Vietti, There are two local dimensions that are profoundly changed by the work of migrant care and these determining changes are interconnected, specifically, departure and arrival. In this paper we want solteros de montreal nord charleroi horaire deal mostly with the axis of axis Italy Romania, solteros de montreal nord charleroi horaire the high flow of migration of care between the two countries Da Roit, Facchini, ; Vietti, and generating factors of inclusion, exclusion and inequality Deluigi, Women who migrate for work become breadwinners and generate considerable changes in balance and structure within their families. Transnational families, where members of the same family reside in different countries, can have dynamic and variables forms that are bound to change over time. These flexible structures open several questions regarding the projectuality of the individual and of the family members, the difficulties and sufferings encountered, the influence that these migrant flows have in the country of arrival and departure and the various methods of communication used to continue to be cohesive Ambrosini, and continue to feel and to be a family. The choices to make migration and the existence of new projects are often related to each other and to the elsewhere between the new location of the care worker and the homeland. It is not a There is an intergenerational investment in support of an improvement of the living conditions of the family that raises an ethical dilemma: Will the absence be compensated by effective better quality of life? The life stories of carers become invisible and they do not have time and space to express themselves, to be heard, to be shared and understood. In this way, the carers become neutral subjects, workers who deal with care without any support for self care, a fundamental element to do a good job in the relationship to and assistance for older adults. The meeting of loneliness and fragility elderly badanti takes place in a work environment that is not always completely formalised, in which the burden of neglected personal experiences can accentuate the perception of a silent distance that generates discomfort and heaviness. Between family expectations, needs of the elderly, the ability of carers and gender perspectives, care is attributed naturally to women, and thus, misunderstandings are generated that transform people who perform this profession into subproletarians of care Sgritta,p. Thus, they are not fully recognised as agents of inclusion. This creates contradictory effects and substitution processes in an ineffective and homemade welfare system and complex international family and economic budgets related to migrant care. Spaces and ties at a distance In the parenting done by transnational families new relationships delegation develops for child care and elderly parents of carers who try to maintain contact with family with the use of new technologies Deluigi, ; Virtual connections and real everyday life are interlinked and family ties are transformed, losing the physical effect of being together in the same place, but gaining shared experiences. The border on which the migrants move is delicate: Family ties are constantly put into crisis by economic, psychological, relational, emotional, and social aspects. Women emigrate with the goal of saving the idea and an ideal of family structure that begins to disappear when they leave the household Balsamo ; Vietti, We need to better understand the new family forms that are created and identify new educational references for individuals who take care of the children left behind, especially if those children are minors. This reorganisation generates extended families with unstable and diversified structures. Some bonds are consolidated, others are neglected or cut and degrees of kinship take on new meanings depending on who becomes the caretaker to replace the mother; a role often assumed by the maternal grandmother Ambrosini, After these considerations, the complex structure that takes care migrants into different countries and generates full and empty spaces, closely interdependent, in which they develop new Moreover, the consequences that such a decision has on all those directly and indirectly involved in the migration project and in the processes of care are seen. Even knowing that every story of migration has its peculiarities, for all those who are involved, we want to reflect on the various spaces in which we spend our lives and develop our ties and, below, in relation to the issues highlighted, we will consider some of them. The migrant space is the one that creates distance with the homeland and with social and family ties; is the one that comes to life when one decides to migrate, leaving ones existential and interpersonal places to undertake new ways, not entirely known and unknown. The physical movement also urges a shift in thinking that, only if it becomes migrant thinking Pinto Minerva,is able to restructure precarious or stigmatised identity. It is the space of the movement, of the disorientation and of the displacement that gives way to the category of the possible, of the untried, of the new. It is a place of hope, of necessity, of loneliness, of awareness, of need, of will, of transit: The migrant space becomes a journey, a route, a path to cross and to trace, with the guidelines that each owns, in view of the opening to new and different experiences. It is a space of personal projectuality, also devoted to the others, and, sometimes, it is the only feasible alternative. It is a space that queries the ethics of leave to return, absence to build the future, the distance that offers opportunities for success. It is the space of the sacrifice and commitment of women who choose, decide, are invested in by the family and assume responsibility for the group. The space of everyday life is the place of real life, in which we face issues, problems, opportunities and events that challenge us and to which we must respond. In daily life, we try all the experiences, more or less significant, which affect the construction of our identity. These experiences primarily concern the relationships we build, as well as the loneliness that we cross, and make us more or less human. The presence or lack of affection of loved ones, the possibility, or not, of building new friendships, good professional support networks and connections, affect our well being and our ability to do personal projects. In the case of carers, fatigue, loneliness, and commitment to others can become excessive weight too difficult to sustain over time. In everyday life small and large events happen and contribute to forming our person. We are, we become and we search for points of reference to open dialogue, to confront ourselves, and to narrate our experience. In everyday life, the present, the promise of the past and the premise of the future takes place. Sometimes it is a promise disappointed or unexpected, which often regards ourselves, and a premise uncertain and precarious, which also embraces the family dimension. Between here and elsewhere life stories are held alongside those in need of care elderly people and away from those who have the same right children and families left behind. It is the space of the inclusion or exclusion, is the space in which one creates artificial or authentic interactions in which to carry or conceal one s self. Daily space also takes places in the smiles, in the tears, in the desire to see others or to be alone; it is that space where time becomes life with a lot of events. It is the space that becomes face Curci, ; Levinas, and history in a collective frenzy or in an isolated slowness of everyday. The virtual space is one of the spaces that connects the migrants and their families at home. It is a space of mediation that keeps channels of communication alive and open. Carers, through the use of technology, can easily create a bridge with their family, in an attitude of daily care and increased visibility. In the virtual dimension people try to rebuild a proximity lost, seek alternative ways of being present, of blazing new identities and family roles. In virtuality it is possible to meet different everyday experiences and identity those that are seeking mediation; the daily realities lived in different spaces have the opportunity to be told and represented. Solteros de montreal nord charleroi horaire illusion or the perception of being present, as if we were there, to feel next to each other, become an essential element and, in the case of migration and distance, we argue that these items became even an existential feature of virtual experience. Virtual reality can become the only place of continuity in relationships, in which feeding the hopes of the future placed in migration and in which staying connected constantly with families. Relationships, interconnections and new technologies Distance communications are a way to reduce the impact of the mothers absence made by the choice of migration, by shifting the migration project, in fact, on the whole family. Virtuality is definitely more static and fragmented than a direct relationship; in any case, subjects live a partial presence that helps to do new projects, not to be satisfied only of past memories and imagination. Through images and voices, in fact, one can feel closer to others. The new tools that connect and hybridise real solteros de montreal nord charleroi horaire virtual life, although not allowing one to live a real affective experience in the presencepermit one to expand spaces and times of the self narrative and the sharing of experiences in progress. In this way, it is possible to solteros de montreal nord charleroi horaire create, solteros de montreal nord charleroi horaire mothers and children, some reference points for daily life. Thanks to the accessible virtuality Skype, Facebook, WhatsApp Thus one can try to maintain an intimacy at a distance Sgritta,p. The use of webcams and free informatic applications, if one has a tablet, a smartphone or a laptop with a wi fi connection, is an increasingly common practice and becomes an integrative strategy to strengthen family ties. A connected relationship Wilding, is created by more intense and constant communication and a sense of overcoming time and space. It is an instantaneous way of communication in which individuals are able to frequently share content, emotions, and feelings. In this way, migrants could be more closely connected to their family, be a part of the everyday life and they can communicate more easily than in the past. At the same time, we want to stress that these different kinds of and tools for communication are mixed in each migration story; thus, we can find various situations in which transnational families used phone, new technologies, letters, gifts etc. It will be interesting to go in depth regarding the strength of the ties that interconnects the different family members. Through new technologies, therefore, if they are available in both poles of the family we should not overlook the possibility that there is a digital divide, depending on the accessibility of resources one can keep in touch in a more constant way, but at the same time, we need to understand how it transforms to the role of care. In particular, the presence of migrant care workers in Italian society is a substitution strategy of welfare and social system and we have to find some new ways of coexistence and active citizenship in order to build a more open and inclusive society. This kind of society could not only be limited by national borders, especially thinking about transnational mothers involved in different type of caring elderly people and their families. How can we support these professional and personal ties in order to promote and share coresponsibility between families and communties in an intercultural way? We have to develop transnational bonds and socio political economic alliances through policies that take into account the question of care drain, the impoverishment of the local context of a mass migration and the solteros de montreal nord charleroi horaire of a care structure based on a family s private resources. Therefore, we have a complex situation to front; in addition, the pedagogical contribution can reinforce the idea that we need more open societies because globalization from below, which began with the pragmatic assumption of foreign women to assist the elderly, care for children, take care of our homes, make it more functional organisation of our complex daily life, it is not a theorem, but a social force intended to transform the society in which we live Ambrosini,p. We can observe the development of new migrant spaces and virtual boundaries of self caring and family ties, to explore, deepen and also to cope with the new welfare gaps Bezzi, that the global society generates. It is necessary to promote new perspectives of care based on reciprocity, exchange, and interconnections that make the family dimension global and transnational and requires the activation of social contexts ready to face new challenges of inclusion. References Albero della Vita onlus Edt. Dossier sugli Orfani Bianchi Rumeni. Albero della Vita onlus. Dentro il welfare invisibile: Families caring across borders: Trasformazione dei ruoli e mediazione culturale. Le conseguenze sulle persone, trad. Il welfare trasnazionale tra Romania e Italia. Cercando il benessere nelle migrazioni. L esperienza delle assistenti familiari straniere in Trentino. Perché mi curo di te. Il lavoro di cura tra affetti e valori. Le differenti condizioni di chi è accudito e di chi accudisce. Itinerari pedagogici tra cura solteros de montreal nord charleroi horaire progetto. Tate, colf, badanti, trad. Transnational households and ritual: Global Networks, 2 3Lazzarini, G. Anziani, famiglie e assistenti. Sviluppi del welfare locale tra invecchiamento e immigrazione. Umanesimo dell altro uomo, trad. Badanti e anziani in un welfare senza futuro. Il paese delle badanti. Families communicating across transnational contexts. Global Networks, 6 2. Popa Abstract Romanian labour migration determined changes solteros de montreal nord charleroi horaire family structure and life, whether one looks on temporary or permanent migration patterns. Within this larger framework, we introduce results of an empirical study exploring the influence of solteros de montreal nord charleroi horaire or family migration, but also of family residence urban or ruralon views about parental behaviours and family support in two groups of Romanian adolescents, namely left behind in the home country and migrants with their families. Nevertheless, the present study suggests that parents migration associated with the decision of leaving the children behind in the home country can potentially disrupt parent child relationships, and determine more negative perceptions of parenting behaviours than in the case of whole family migration. Parental or family migration, parental behaviours, family support, Romanian migrants, adolescents. Introduction The background of the present contribution follows two theoretical paths: As the present study specifically approaches parental behaviour and family support among Romanian adolescents left behind, but also among Romanian migrant adolescents in Italy and Spain, the review relies mainly on specific research and reports. According to sociological studies e. An important number of Romanian emigrants from the first and the second outflow waves described above decided to settle in destinations countries, but some adopted circular or temporary migration patterns. Regardless the type of migration decision, most Romanian migrants may be considered transnational migrants see Faist, ; Pries, for more complex descriptions of migration types, including transnationalismas they develop life strategies that consider the intention of returning to home country, changing migration patterns, reunification of families by including those left behind into their migration plans. Therefore, they would rather preserve cultural differences although having the aim of social inclusion into the host society and would also keep close ties with the social space of their home country. One of the effects of Romanian migration flows often described in the media, but less covered in social research is the large number of children left behind in the home country by their migrant parents. The scope of the phenomenon is still considerable in Romania: Data collected by nongovernmental associations estimate even higher numbers of children left behind, and consider that parents do not inform responsible local authorities when they decide to leave the country and place the children in the care of extended family e. The number of Romanian children left behind by migrant parents: December September Source of data: Children left solteros de montreal nord charleroi horaire also tend to underachieve in school or even to dropout. However, it seems that underachievement is rather overestimated among this group, as if controlling confounding variables, the difference between students left behind and their peers tends to be non significant. Although some Romanian migrant parents leave their children in the home country, an important number of children migrate with their families, but their migration experiences solteros de montreal nord charleroi horaire and outside the family environments is scarcely reflected in the literature. The situation of Romanian migrant children in Italy and Spain, for example, is still to be researched in detail, as few comprehensive reports are available. In a recent edited book, G. Valtolina and his colleagues present the findings of a large research study on Romanian migrant children in Italy and Spain, focusing not only on school performance, but also on personal identity struggles and issues related to social inclusion. They report strong attachment of Romanian migrant families to education solteros de montreal nord charleroi horaire school, seen as a mean to increase self esteem and facilitate social inclusion for their children. Authors also emphasize migrant parents role in mediating the relationship between children and teens and the host society, although they also mention the pressure for autonomy in decisionmaking of migrant youth, which challenges parental authority. In addition to the group of Romanian migrant students, the book also includes information on remigration of Romanian children together with their family, after a failed migration episode, and reflects on different social and educational challenges that must be overcome in these specific cases. This particular group of Romanian students also deserves more attention in future studies, as they are confronted to specific difficulties after the return in the home country, especially because of the differences among educational systems across European countries. This contribution stresses the idea that family related variables may be even more relevant for understanding school and life choices of adolescents affected by parental or family migration, as well as for explaining the level of their educational and social inclusion. Accordingly, the study attempts to answer two research questions: Data on adolescents perceptions about parental behaviours used for the present study have been partially reported elsewhere Popa,but relevant information on overall family support is newly added. At the time of data collection, Romanian students left behind in the home country by their migrant parents attended upper secondary educational institutions in two North Eastern counties, and Romanian migrant students were enrolled in mainstream Italian and Spanish schools. Solteros de montreal nord charleroi horaire migrant students participating in the present study also attended elective classes of Romanian language, culture and civilization, supported by the Romanian Ministry of Education and Research, and they have been contacted within that specific program. For the version used within the present study, The subscale includes twenty dual items possible answers yes or not, coded with 1, respectively 0and the score is computed by summing answers to individual items. The reliability coefficient for the version used within our study was. Procedure Both measures have been self administered in collective sessions, with the assistance of the classroom teachers. All participants have been informed about the purpose of the study and on respecting privacy and anonymity when reporting on. Data analysis was performed through parametric statistical tests: Some participants did not properly complete the Parent Perception Inventory forms, and their scores have been removed from the analysis of perceptions about positive and negative parental behaviours. However, their results for the second measure were used for corresponding analyses. For perceptions of negative parental behaviours, the interaction and main effects are nonsignificant: However, one can notice the tendency of adolescents from urban environments to express more critical views on negative parental behaviours. As reported in some previous Romanian studies on children left behind by their migrant students e. In the present study, the group of adolescents left behind from urban areas reported the lowest scores for positive parental behaviours. This effect was also mentioned for other national groups of migrants, and it is mainly associated with the series of departures, returns and short time reunifications of migrant parents with their children left behind Smith et al. By contrasts, negative parental behaviours are not reported as more frequent by adolescents left behind. However, both migrant and left behind adolescents from urban areas seem to perceive negative parental behaviours as more frequents than peers from rural areas. As suggested in literature e. Overall average scores for perceived family support are rather high for all categories of adolescents included in the study: The group of adolescents left behind by their migrant parents from urban areas has the lowest average score for perceived family support, and these findings may be explained by physical and associated psychological distance, effects which are diminished in rural areas with the support of a smaller, but more cohesive community. Conclusions The findings of the present study offer some insights about effects of parental or family migration on adolescents perception about parental behaviours and overall family support, but also on differences between urban and rural groups. As previously mentioned, adolescents left behind in the home country from urban areas express less favourable perceptions on family related variables covered in the study. These perceptions may be equally explained through age and environmentrelated processes and characteristics, but it is certainly linked to the lack of direct contact between parents and their adolescent children. Results have to be interpreted rather cautiously, due to study limitations convenience sampling, self administered research measures etc. Sociological Inquiry, 72 4Creasey, G. Resilience in the Neighbourhood. 4MN - Capsule Bar Lindberg : « Montréal-Nord -- La force du réseau »Transnationalization in international migration: Ethnic Racial Studies, 23 2Feinstein, L. Attainment in secondary school. Oxford Economic Papers, 51, G. Migrant Children in Europe: New Eucational Review, 20 1Lakshmi, A. Journal of the Indian Academy of Applied Psychology, 32 147 Children s perceptions of maternal hostility as a mediator of the link between discipline and children s adjustment in four countries. Some Determinants of School Achievement. Perceptions of school climate and parental behaviors among Romanian students from migrant families. New challenges for the social sciences and education. Migration, Education and Change pp. Parental Migration and Children s Outcomes in Romania. Lumile sociale ale migratiei romanesti in strainatate. Locuirea temporara a romanilor in solteros de montreal nord charleroi horaire. Migratia economica a romanilor: Fundatia pentru o Societate Deschisa. Comunitati romanesti in Spania, Bucuresti: Fundatia Soros Romania, Schoon, I. Competence in the face of adversity: Serial migration and its implications for the parentchild relationship: Analiza la nivel national asupra copiilor ramasi acasa prin plecarea parintilor la munca in strainatate, Buzau: Emigration by five year age group, sex and citizenship. Il s agit d expériences qui visent à soutenir les parents du point de vue pédagogique dans le déroulement de la difficile tâche d élever et d éduquer leurs enfants. L objectif de ma contribution est d illustrer les expériences de quelques réalités toscanes. Il s'agit d'actions qui encouragent l'autonomie du couple parental, améliorent leur estime de soi, développent leur sens des responsabilités et renforcent leur capacité à penser de manière réflexive: Éducation familiale, co éducation, première enfance, contextes urbains. Entre les causes qui désorientent les parents et les professionnels de l éducation et de la formation, il y a certainement les changements incessant qui caractérisent nos sociétés; changements, ceux ci, qui rendent instables les schémas, les valeurs de reference tandis que les relation socials, jusqu à la structure et à la conception même de la famille, et aussi aux relations intergénérationnelles. Ces changements incessants font paraître éphémère le présent même, en reduisant la place de préfiguration du nouveau, de l avenir. D ici, l état d'incertitude, de désorientation et d anxiété présente en ceux qui se trouvent en première ligne face aux besoins éducatifs des nouvelles générations. Celle là dans laquelle nous vivons est en outre une époque marquée par le pluralisme des différences: Un pluralisme dynamique, générateur de nouvelles formes de métissage, d hybridation et de contamination culturelle qui poussent les gens et les groupes, d'origine différente, vers une reconfiguration constante de leur propre identité. Dans ce scénario, il devient fondamental le sujet de l éducation familiale et le soutien à la parentalité ainsi que la relation entre éducateurs et parents. Dans mon intervention je vais me concentrer en particulier sur quelques expériences de soutien à la parentalité finalisées à favoriser la coéducation et réalisées en Toscane dans ces années. Dans la pensée de Galli nous trouvons déjà esquissées dans leurs lignes principales les buts propres de l'éducation familiale et de la pédagogie de la famille. À l intérieur des milieux éducatifs, cet intérêt là s'est surtout révélé dans les structures réservées aux enfants de 0 à 3 ans, en particulier dans les régions du Nord et du Centre où les services éducatifs pour le plus petits sont historiquement plus développés. Dans ces contextes les activités d'éducation familiale et de soutien à la parentalité sont encouragées même par les normatives régionales relatives à l'éducation 0 3, comme en Toscane où telles activités rentrent dans les objectifs prioritaires pour une éducation de qualité. L éducation familiale constitue ainsi un milieu formatif pour les parents qui peuvent et surtout doivent être aidés pour qu'ils acquièrent les compétences pour pouvoir gérer de façon autonome leur rôle de parents. La promotion de la relation éducateurs parents arrive dans le cadre d un engagement réciproque, dans lequel le parent est vu comme un sujet compétente qui peut contribuer à enrichir l'éventail des propositions éducatives offert par les services mêmes. Cette prise de conscience, favorisée aussi par la réception de la théorie de l écologie du développement humain solteros de montreal nord charleroi horaire Bronfenbrenner et à la base de multiples expériences de relation entre éducateurs et parents, se réalise non seulement dans les contextes préscolaires au cours des réunions formelles, mais aussi par des activités de laboratoire, occasions de rencontre etc. Dans ce sens solteros de montreal nord charleroi horaire les parents signifie même accueillir leurs doutes, leurs perplexités, leurs anxiétés à propos du soin et de l'éducation de leurs enfants. En autres mots, soutenir les parents dans solteros de montreal nord charleroi horaire devoir éducatif ne signifie pas leur donner des réponses ou des recettes sur comme éduquer bien ; il signifie plutôt les écouter et les comprendre, au même temps en leur dédiant moments et espaces adéquats, où ils puissent réfléchir avec les autres parents sur leurs doutes et perplexités, en trouvant les stratégies et les actions les plus appropriées pour les dépasser. Pour faire ça, ils doivent s'exercer à éviter d'exprimer jugements et interprétations hâtives, par contre favorisant la solteros de montreal nord charleroi horaire sur les actions éducatives réalisées. L'attitude empathique, accompagnée par une observation visant à Ainsi faisant l'éducateur est perçu par les parents comme un allié et en conséquence comme un professionnel de l'éducation engagé de leur côté dans la promotion de l'éducation, du soin et du bien être des enfants. Le travail de coéducation n'est pas cependant dépourvu de difficultés lorsque les éducateurs se mesurent avec une pluralité de modèles éducatifs; considérez à cet égard l'univers des parents solteros de montreal nord charleroi horaire. Dans le cas des immigrés solteros de montreal nord charleroi horaire, au delà d une majeure exposition aux situations d'isolement social, ils rencontrent des problèmes de connaissance de la langue italienne, peu de disponibilité de temps à participer à la vie des services à cause des horaires de travail ou de la distance entre l'école et la maison. Un autre obstacle à la participation est constitué par la connaissance insuffisante du fonctionnement des services et du sens de leurs exigences. Pour explorer les savoirs des parents de l'immigration donc il ne suffit pas d activer l'attitude empathique coutumière, mais nous avons besoin de méthodologies véritables de relation dont les instruments puisent de disciplines différentes, en particulier de l'anthropologie culturelle Bove, Dans ces cas, la construction d un pacte de coéducation entre les éducateurs et les parents signifie dépasser la stratégie de médiation pour viser par contre à la construction d'une relation individuelle nécessaire pour bâtir une connaissance réciproque dont le fin est aussi celui là de penser ensemble les stratégies qui puissent favoriser la coéducation même. La relation demande à tous les effets un engagement personnel qui se concrétise dans une approche spécifique finalisée à favoriser de nouvelles modalités de vivre les uns à côté des autres. Dans cette approche l'éducateur assume la fonction d'encourager l'échange d'expériences entre les parents, de favoriser en chacun d eux une écoute active et qui ne repose pas sur le jugement, de valoriser les contributions de chacun en fournissant adéquats renforcements positifs, de stimuler sans forcements la participation de tous, en évitant monopolisations de la discussion ou recouvrements de quelqu'un. Aider les parents à aider leurs enfants a été le sujet qui a permis de développer une série d'activités formatives finalisées à la promotion de la coéducation dans les services éducatifs de Grosseto après que l'analyse d'un questionnaire distribué en aux parents des enfants fréquentant la crèche avait montré un fort intérêt de la part des parents à propos de la nécessité d un majeur copartage et d une majeure collaboration entre éducatrices et parents. D'ici la réalisation d'une expérience triennale de coéducation laquelle s'est développée dans une série d'activités concrètes dont je vais brièvement en illustrer quelques unes. Une de celles ci est représentée par les groupes de discussion entre parents et elle a impliqué 80 parents qu'ont formé dix groupes composés par 8 parents chacun. Chaque groupe réuni à six reprises. Ils ont été les éducateurs et les enseignants qui, après avoir suivi des cours de formation spécifique pour approfondir les sujets de la communication, de la parentalité et des dynamiques de groupe, d avoir traité de faciliter la discussion et la communication à l'intérieur des groupes. Les thématiques affrontées ont été multiples et d'intérêt commun et elles ont concerné en particulier certains aspects relatifs à la relation avec les fils, tels que les règles, l agressivité, la sexualité, la Une autre activité développée à Grosseto a été centrée sur le soutien à l'apprentissage. Dans ce cas ils se sont formés 11 groupes composés chacun d'un nombre variable de parents, entre 8 et 14, pour un totale de sujets. Ont été réalisées trois réunions pour chaque groupe et le sujet sur lequel on a travaillé a été la lecture à la haute voix. Les parents ont parlé de l'importance du livre dans l'éducation des plus petits et ils ont été conseillés par les experts sur les typologies de livres les plus appropriés aux exigences de leurs enfants. En particulier, les parents ont discuté tous ensemble de certaines questions spécifiques, y compris: Grâce à cette expérience les parents ont eu la possibilité de prendre en prêt les livres en bibliothèque et de lire à leurs enfants soit à l'intérieur des services soit à la maison. À la fin du parcours les parents ont raconté le sens que l expérience a eu pour eux. Nous reportons ici quelques passages de leurs narrations. Lire un livre qui parle de la colère il a non seulement été utile à mon fils mais aussi à moi. Il m'a fait rappeler que la colère va reconnue, accueillie, communiquée et pas réprimée. Avec mon fils j'ai parlé du fait qui, ainsi que le bonheur est partagé, il est important faire le même avec la colère. Pendant la lecture adressée à mon enfant il y a un copartage total du temps, participé avec passion et sans distractions. Lire à mon fils qui écoute devient une manière pour se faire un cadeau d'émotions et de sensations qui forme un mouvement circulaire dans lequel les rôles se superposent. Être papa et maman suffisamment bons c est un projet d'éducation familiale promu par le centre d études Bruno Ciari d Empoli, adressé aux parents des enfants fréquentants l'école de base cet à dire: L idée est née de la conscience que devenir parents signifie devenir interlocutoires de la croissance des enfants, s'équiper à comprendre ses enfants, en apprenant à comprendre sans censures leur personnalité, à les accompagner dans leur développement, bien que chargé de tensions ou de conflits, de refus et d'incompréhensions. Il signifie rester à côté des enfants, en les guidant ce qu il faut et ce qui est nécessaire, sans se comporter de manière autoritaire ou envahissante, et sans devenir intrusifs. Il signifie essentiellement être prêts à donner aide, mais aussi à laisser libres, en faisant ça sans anxiété, sans surprotection et également sans lâcher. Le parcours s'est articulé en 8 rencontres effectuées du soir. Après une présentation préliminaire de l'initiative un dossier a été remis à chaque parent, dans lequel recueillir les matériels utilisés de fois en fois. Pendant la présentation l'animateur explicite son propre rôle, en faisant présent que son devoir n'est pas ce de fournir recettes, ce qui provoque dans les parents une certaine confusion lorsque ceux ci attendent souvent réponses immédiates et concrètes aux difficultés qu'ils rencontrent dans le rapport avec leurs fils. Pour solliciter les parents à réfléchir sur leurs propres expériences personnelles l'animateur se sert de la lecture d'un passage, d'une fable ou d'une poésie, qui ouvre une place de réflexion et il Chacun porte ainsi sa propre contribution pour la résolution du problème émergé et la discussion qui amorce permet à chacun d entrer en contact soit avec son propre niveau émotif et aussi rationnel. Dans certains solteros de montreal nord charleroi horaire, il arrive que les parents trouvent solteros de montreal nord charleroi horaire à se mettre en contact avec leur propre partie émotive, leurs propres besoins enfantins; dans la plus grande partie des cas, par contre, l entrer en contact avec les deux niveaux favorise progressivement la capacité de reconnaître et différencier leurs propres besoins enfantins, leurs problèmes non résolus. À la fin, l animateur résume les contenus émergés pendant la soirée en synthétisant les interventions les plus significatives avec un ou plusieurs mots clés. À chaque rencontre l animateur reprend les sujets précédemment affrontés en garantissant ainsi la continuité de la discussion. À travers les jeux et les activités proposés à l intérieur du groupe se crée une certaine familiarité qui facilite la communication et la compréhension réciproque des situations différentes présentées par les parents. À la conclusion du parcours on demande aux parents de remplir un questionnaire pour pouvoir recueillir leurs évaluations. Avant de terminer définitivement, le conducteur propose un jeu final colective afin de fournir une fermeture émotionnelle au parcours. Entre les aspects positifs soulignés par la plus grande partie des parents il émerge la conscience qui dans le moment dans lequel ceux ci perçoivent qu un problème est commun à nombreux d autres, ils le supportent et ils l affrontent mieux. Mille modi di crescere. Bambini immigrati e modalità di cura. Di cultura in culture. Esperienze e percorsi interculturali nei nidi d infanzia. Ricerca educativa e formazione. The ecology of human development: Prospettive della pedagogia interculturale. La nuova scuola dell infanzia. Leggere al nido, a scuola e in famiglia contro il condizionamento sociale. Un progetto nella realtà di Grosseto. Un progetto da diffondere: Le stanze dei genitori. Educazione interculturale, 19 2Favaro, G. Problemi di inserimento nei servizi educativi: Bambini stranieri nei servizi educativi pp. Le radici e le foglie. Essere genitori nella migrazione, Adultità, 11 1Favaro, G. Guida pratica per l accoglienza dei bambini stranieri nelle scuole e nei servizi educativi per l infanzia. I bambini dell immigrazione nei servizi educativi. Famiglie e bambini stranieri nei servizi educativi. Presses Universitaires de France. Dall incontro alla relazione. Il rapporto tra scuola e famiglie immigrate. I bambini stranieri nelle scuole e nei servizi educativi. Bambini, 21 1Silva, C. Bambini, 21 2Silva, C. Bambini, 23 1Silva, C. La relazione tra genitori immigrati e insegnanti nella scuola dell infanzia. In Autori vari, Il piacere di educare nell epoca delle passioni tristi pp. Intercultura e cura educativa nel nido e nella scuola dell infanzia. In this paper we argue that also the city can be regarded as a great educational agency where an extraordinarily important formative experience takes place. This paper aims at exploring the experience of space as one of the main components of the process of growth and integration of the young children of the immigrants. The experience takes place in the relationships between the indoor the home and the school and outdoor the urban context and the digital world spaces, in the ability of interpreting and translating different codes and meanings. This research perspective, which cares about the role of the urban and digital spaces in encouraging or discouraging social integration processes in Italy. The authors have studied it through qualitative researches, on the borderline between educational studies and urban policies. City; educational processes, children of immigrants, multicultural society, digital society. The educational challenge of space experience In the last years, various researches have highlighted the importance of a new topic: Such researches describe the children s behaviour and educational strategies with a strictly sociological approach see Andall, ; Ambrosini, Molina, ; Colombo, Romaneschi, Marchetti, ; Besozzi, Colombo, Santagati, ; Colombo, Leonini, Rebughini, At the same time, other studies have researched cultural pluralism in schools, focusing on the theme of welcoming children who have just arrived, teaching them the Italian language and even more recently studying the intercultural routes which can involve foreign, Italian children or Italian children with foreign parents in a school context which is more and more multicultural cfr. There is very little research about the educational processes of youngsters of foreign origin through the analysis of their daily life in urban and living contexts. Such an approach enables to consider these youngsters as an integral part of society even though they are not Italian citizens yet and at the same time, helps measuring hidden elements as their level of integration, intercultural dynamics, inclusion processes within a precise frame: This paper is based on several researches solteros de montreal nord charleroi horaire out by the authors either together or separately, on the theme of the relationship between youngsters or children of foreign origin and their living spaces. The authors believe that the growth process of these new social characters is highly influenced by the fact that they either feel at home or foreigners in their local environment and, at the same time, in the digital world. What kind of relationship does a child who was born and raised in Italy by foreign parents build with his own urban and digital environment? What is the role of the experience of walking, moving, building relational networks within the city and the web in their educational processes? But the most important question is: We have tried to answer these questions through different researches in the last years: Such experience is indelibly engraved in the life of a person. For a child who is becoming a teenager, it is vital to become acquainted with the city where he lives, with its languages, its messages, its history, its rules. Learning how to move in the city is a way to become independent, to learn about the surrounding context, to mark significant reference points or even simply to wander aimlessly. Trying to find an orientation always implies the possibility of getting lost: Getting lost or finding the way, getting outside of the domestic walls, of the protected domestic environment, facing an unpredictable hence dynamic environment are components of the growing up process: Italian and foreign children who were born in Italy or who arrived to Italy as small children with their parents are united by this crucial stage of their development: However, this process has different features according to each one s biography or to the timing of the arrival from the original Country. From the words and histories of several children, we can understand that their sense of plural belonging which is at the same time an extraordinary opportunity and a source of loneliness and uncertainty is reflected in the relationship with the city. For them, the city is solteros de montreal nord charleroi horaire mirror of their dispersion, of their uncertainty, of a variety of ties sometimes difficult to manage. In the history of other children on the contrary, the city is full of reference points and friendly places, spaces where people can meet and which enable to draw a pathway between the places where someone is being waited for homewhere someone is welcomed the house of friends, the school, the parish, the youth club, the mosque, the park. And it is from these places, from this city which appears like a text to understand and interpret, that possibilities open up: Becoming foreigners in one s own living space Children who were born in Italy from foreign parents know Italy as the only place to live in, and often Italian is the only language they can speak. These youngsters do not miss a past, a lost condition and an abandoned homeland: However, they have a precise moment when they cross a border as well. They talk about a before and an after too; they do not mean the homeland before and the new Country afterbut the passage from a period of homologation with the peers to a condition when they feel strangers because they are often regarded as foreigners Granata A. In the biography of the youngsters belonging to the second generation there is a point of nonreturn, the sudden and pervasive discovery of being different. Twine speaks about boundary events, episodes that take the shape of a blind reference to a difference, like a question, solteros de montreal nord charleroi horaire compassionate look or true racist insults in school, on public transport, on the streets. Such situations threaten one s self esteem, influence the identity which is taking shape and which is particularly sensitive to the judgment of the people around. I walk through the hallway in school people walk by me, crowding the corridors. I am one of them. I dress like them, I talk like them, I even swear to be tough with them. I am involved in the scene, caught up in the gesticulations of twelve year old. P A K I someone screams For me the scene has stopped I move through white people, only following motions. I feel as someone has blown my cover. All eyes are on me now. The intruder has been identified Rajiva,p. The apparently innocent fact of being called a Paki Pakistani is the revelation of a condition which will accompany her life and which will lead her to feel different in every context. The school, the block, the whole city are the places where this difference is recorded. This way, teenagers think of the city as a set of looks good or suspicious which accompany their growth. Such looks, engraved in the memory, have the strong power to condition and sometimes define the identity of somebody who is growing up. Some people recall that they realized they were different when they were pushed off the bus because of the dark skin, or the day someone in school filled their diary with insults and threats referring to their origins. In literature, they are called visible minorities, because they are defined as a minority by the looks of other people. Teenagers can have all sorts of reactions: Their own block can be a place to solteros de montreal nord charleroi horaire away from if one feels threatening looks; the gym is no longer a welcoming place where to feel at ease, the school is a closed environment where one s individuality is not enhanced, the disco is a prohibited place for one who has become, in one day, a foreigner. In these cases, the greatest risk is that a person closes himself in the house because he fears the city. He feels the need of protection from the city and finds it in a private life, in his ethnicity, which is either re discovered or invented to avoid an external judgement. Both for those who have arrived and for those who were born here, the experience of crossing boundaries affects their daily life: As they grow up, they need to learn how to understand them and use them differently in the various contexts. Living between indoors and outdoors: It is true that often, the home where a family lives is the one which is more easily lived and organized according to the culture of the Country of origin, but it would be misleading to conceive a dichotomy between the indoors space as a place of tradition and the outside as a place of exposure to what is new. Indoors and outdoors, proximity and distance are two dimensions often tied together and subverted by actions and habits, where languages superpose and taint each other; children of immigrants have, in this sense, a fundamental role in redefining such balance. The presence of the internet and of satellite TV in most families makes different worlds come closer, helps feeling near to friends and family who live far away; the habit of using chat lines puts teenagers who were born in Italy in contact with virtual communities who are tied to the cultures or beliefs of the parents. At the same time, when the relationships with the members of the family become complicated and distant, teenagers tend to identify themselves more easily with the outside world rather than with the inside, domestic, familiar one, made of rules which sometimes teenagers no longer share. As Marc Augé states, the outdoor space invades the private one through the media, which transform what is global into something which belongs to the indoors world. The media cut the distances between different worlds, as they show images of far away places and events. What is local seems more and more external: For many youngsters, chat lines are true relational spaces, virtual social centres where they can meet people whom they would have never been able to meet elsewhere; they meet boys and girls from And to do this, they do not need to get out of home and solteros de montreal nord charleroi horaire the adventure of the relationship within physical spaces. For the second generation youngsters, the experience of crossing borders means a daily and recurring exercise of translation. From these starting conditions, it is easier for them to develop true intercultural skills Deardorff, and become able to negotiate, mediate, build common meanings and values, meet others of different origin or generation. Towards a space able to educate for diversities We have seen how the young children of immigrants describe the public space, sometimes as a place where they feel foreigners even if they arrived when they were very small. Sometimes, the city can be a space where one can rediscover his own origins, build a plural and complex identity, create new relational spaces. In their stories, the city never plays the role of a neutral framework: The city is often able to mark the differences, creating exclusion processes, but it is also able to recognize diversities and enhance places for plural relationships A. This challenge is shared by all the main European cities, even the ones who have only recently experienced immigration E. There is a very important educational task then: It is not enough to obtain a citizenship even though this is a necessary step that cannot be postponed to feel like citizens of a given Country. Nor it is sufficient to be successful in school: The experience of the immigrants children who live in the city then proves to be a very important pedagogic lesson. While the generation of the fathers used ethnic blocks and proximity systems as fundamental resources to solteros de montreal nord charleroi horaire and mark their own specificity and difference, the generation of the children has a different perspective on the city and on the spaces with an ethnic connotation. They are a borderline generation, set in the narrow space between the culture and the world of their parents and a future, which opens a multiplicity of opportunities and interpretations of that given culture. This generation faces the challenge of building within the urban, digital and domestic spaces occasions for intercultural comparisons, spaces where people can open themselves to diversity as a primordial human trait A.
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