The Best Choices from the Immigration Solicitors
The migration phenomenon, like all human phenomena, before being a physical reality, is a culturally constructed reality and perceived as such. So migration is a fact that takes place in concrete spaces and times where two or more different worlds meet, a contact of cultures that can manifest as convergence or divergence in the perception of reality, of different languages: a new tower of Babel. Therefore both the realities must be explained, but the second also understood.
According to the immigration solicitor london therefore, must be understood as a sort of paradigm in the approach to the migration phenomenon and consists in putting together different points of view, determined by the epistemological specificities of each scientific discipline.
The history of humanity is characterized by the movement and continuous creation of networks and intertwining of people from different geographical contexts.
There have been particularly fertile historical periods for these exchanges: the Islamic Middle Ages, with the Arabs interpreting the role of cultural mediators (preceded by other Semitic populations) making the southern Mediterranean a “revolving platform” connecting different geographical areas; then, the European renaissance with its progressive inclusions of populations from other continents that inaugurated the “world system” with which we are still confronted today.
Today we are experiencing a phase of globalization: on the one hand the Western model prevails, both economically and culturally; on the other, the identity and neocomintarist claims grow.
The First Thing
First of all, it is important to underline that every culture is “multicultural” because in it are found sediments coming from different places and peoples. For example, Christianity is a significant element in the construction of Italian and European identity, but it must be remembered that this religious teaching has “roots” in the Near East, an area inhabited by a predominantly Semitic population.
Secondly, with the term “multiculturalism” we can indicate the cohabitation between different linguistic, cultural and religious groups living in the same territorial space. Think of the Alpine area of Italy: from the east to the west we find different groups such as, for example, the Slovenian, the Friulian, the Cimbrian, the Ladin, the Tyrolean, the Provençal, the Occitan. This plurality is more evident in the border areas, but also exists elsewhere.
We recall for example the arberesch minority in Calabria, Sicily and Basilicata. As far as the religious dimension is concerned, let us think of the Jewish or Orthodox Christian presence in Venice and Trieste, or to the Lutheran Protestants in the areas of Alto Adige, or even to the Waldensians in Piedmont or to the widespread presence of Jehovah’s Witnesses.
It is necessary to restore a “plural memory” to know how to read the complexity of contexts that are often ideologically reduced to monolithic and homogeneous entities.
In fact, if the state boundary is rigid, the cultural boundary is fluid: groups separated by state boundaries can have similar cultural customs, while others who live in the same state may have more differences than similarities between them. Memory cannot be tied to the ideology of nation-states but today more than ever we must train ourselves to recognize the plurality and dynamism of the elements that contribute to the formation of identities.