Core Generator: Identity and Alterity (IA)

Collection of texts drawn from surveys of the Internet using "Google" and intend
ed to help decode the themes of the Core Generator: Identity and Alterity (IA) A
rea of Citizenship and Professionalism of the Reference Key Skills Level Seconda
ry on the RVCC process under the New Opportunities Initiative.
[Note: All Adults / Trainees should include in its PRA sources of all readings t
hat have made and can not copy or plagiarize, risking expulsion from RVCC.]
Good Reads ...
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http://formadoresnsb.blog.pt/Identidade% 20and% 20Alteridade / Identity and Alte
rity Codes Private Institutional Context and Community Recognize principles of c
onduct based on codes of institutional loyalty and community Demonstrate empathy
and caring and compassionate reaction against the other. Interpret ethical code
s. Principles of conduct and report an opinion substantiated. Professional Backg
round Collective Professional and Organizational Expressing the sense of belongi
ng and loyalty to the collective professional Identify membership and loyalty in
various contexts. Explain situations professional relationship with multicultur
al challenges. Express themselves and act against individuals, groups or organiz
ations within a multicultural inclusive logical second.
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Institutional Context of Public Policy Identify and evaluate public policies to
address the diversity of host identities identify the variety of public policies
in society. Linking associative and political rights. Lie at the incorporation
of the migrant population. Macro-structural context Identities and Cultural Heri
tage List common heritage of humankind, interdependence and solidarity reflect o
n the social implications of the common heritage of mankind. Discuss and evaluat
e the role of / the citizen / citizens in today's world: legal relations within
the framework of supranational integration and supranational powers of the state
to face / to citizens / citizens. Express and demonstrate solidarity and respec
t for different cultural identities
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http://www.soaresbasto.pt/CRVCC/secundario/RVCC_CP.pdf
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http://www.miranda.utad.pt/ ~ xerardo/antropologiacultural/tema10.doc. Identity
and Otherness: paradigm that is being Mirandese? What is to be Portuguese? What
is to be European? What is being Galician? Being a woman? What is to be young? W
hat does being old? What is being a lawyer? What is to be Hispanic? What is to b
e Hispanic? What is to be Arab? ... These are questions that raise the question
of identity at different levels: collective identity, ethnic identity, gender id
entity, age identity, professional identity, national identity, personal identit
y, religious identity ... http://setubalarqblog2.weblog.com.pt/arquivo/
Area identity and heritage
Concept of cultural heritage (Law No. 107/2001 of September 8) - memory and iden
tity, the identity being an abstract concept, which is based on a set of symbols
of various natures (ethnographic, artistic, archaeological ...) becomes essenti
al to create a regulation allowing the preservation and enhancement of such symb
ols as a way of preserving identity. Law No. 107/2001 of September 8 Purpose Thi
s law establishes the basis of politics and the system of protection and enhance
ment of cultural heritage as a reality of greater relevance to understanding, re
tention and identity construction
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national and the democratization of culture (Portuguese, 2001). ï  is just the le
vel of the objectives of the law that establishes a national identity as the mai
n concept to be preserved; Concept and scope of cultural heritage integrate the
cultural heritage of all goods being valued evidence of civilization or culture
bearers of cultural relevance, should be given special protection and recovery.
The cultural relevance, particularly historical, paleontological, archaeological
, architectural, artistic, ethnographic (...) of the assets constituting the cul
tural heritage values reflect the memory, antiquity, authenticity, originality,
rarity, uniqueness or exemplary. Integrate,€also those intangible cultural heri
tage which constitutes plot structuring of identity and collective memory in Por
tugal. Integrate the cultural heritage not only the set of tangible and intangib
le assets of cultural relevance, but also, where appropriate, their contexts, kn
ow the value of testimony have a relationship with those interpretive and inform
ative. Fundamental task of the State The state protects and values the cultural
heritage as an instrument primatial realization of the dignity of human person,
the subject of fundamental rights, through the service of the democratization of
culture and mainstay of independence and national identity. Purposes of protect
ion and enhancement of cultural heritage to revive the common cultural identity
of the Portuguese nation and regional and local communities belonging to it and
strengthen awareness of the historical participation of the Portuguese people in
 cultural realities of transnational scope. http://setubalarqblog2.weblog.com.pt
/arquivo/Texto% 20of% 20apoio% 20AEaula6.pdf
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http://ooutrochines.no.sapo.pt/
Identity and Otherness: A THEORY OF RECOGNITION
"Why is our view that often imprisons others in their belongings closer, and is
also our view that has the power to release them." Amin Malouf (1998)
The earth was once the center of the world by an error of perception and immatur
ity cientÍfica.Depois the sun took its place in cosmology and human institution
s have endeavored to adopt a different perspective. The truth is that whenever w
e limit ourselves to just accept what is given us to know and do not allow room
for doubts and differences, our nature becomes poor, stagnant, and more dangerou
s than that, it stigmatizes and rejects what is beyond your understanding. Ident
ity is a major issue, not only from anthropology, a science historically recent,
but also by other social sciences such as philosophy or history. Since the day
that the individual knows how to be self-communicating, which people find that m
eeting people and resulting constructions and delimitation of territorial power,
political, economic and cultural. The assertion that space is made in oppositio
n to the Other and so begins the relationship between groups, whether national,
regional, ethnic, cultural, linguistic or religious. And also get another lockup
with definitions or attributes. But more than words or concepts, perhaps the re
al lockup happen with silence, or rather the lack of recognition. We speak of th
e complex human need, whether collective or individual, acceptance as a factor i
n constructing identity. Charles Taylor (1994), in his essay "The Politics of Re
cognition" defends
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that the failure or refusal of recognition and / or recognition can be considere
d deformed forms of oppression and expression of inequality. Hence his advocacy
of dialogic nature of the entity in which we are dependent on interaction with o
thers. It also tells us that identity is always set for us "in dialogue and some
times against, the things our significant others, want to see undertaken in us"
(p. 53). This inevitability of the human condition as a dialogical then argues t
he necessity of a politics of recognition combined with a policy difference. Thi
s is because the universalism of the right to equality and dignity should not nu
llify the uniqueness, authenticity and originality of each individual. To unders
tand these two policies, the author explores the history of concepts such as aut
henticity and dignity, according to the theories of Rousseau, Herder or Stuart M
ill. It is in pre-democratic societies that the concept dignity is established a
s a guarantee universalism and egalitarianism. That is, the dignity is now seen
as a value common to all individuals, unlike the concept of honor that previousl
y legitimized an entire system of social hierarchies, inequalities soon. Because
recognition is linked to identity, Taylor gives us the change advocated by Rous
seau and Herder, in the conceptualisation of identity construction. The notion o
f authenticity encompasses not only the original character of the identity of ea
ch, as well as the appreciation of the moral necessity of being true to their id
entity. This is the novelty of an introspective attitude and internalized values
and ways of life. The authenticity is inside each of us, as it is in the middle
 of each culture. And this authenticity, part of the identity, builds and manife
sts itself inevitably in dialogue with others. Teresa Theophilus,€May 2003 Cont
inue to read: http://ooutrochines.no.sapo.pt/Cap_01_Identidade_e_Alteridade.htm
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http://www.acime.gov.pt/
GOOD PRACTICE
In recent years we have participated and assisted the building of a society open
to diversity étnicocultural. The differences show up in colors, languages, cus
toms and habits. For the host society and lay the constant challenge of respect
for difference. For immigrant communities, full integration requires an active a
nd participatory. Examples of such are very dynamic. Social space is now compose
d of a network necessarily more complex but richer. Integrating involves taking
diversity as an opportunity to create wealth. In this continuous process, where
there remain pockets of difficulty, the media play an important role, in order t
o capture, analyze and transmit information to the outside, helping to create an
image of immigrants, more or less positive, with the host society. Their contri
bution, their action, that is why even very important. There are many positive e
xamples that reflect best practices and initiatives that promote integration. Pa
ge 8 in: http://www.acime.gov.pt/docs/Publicacoes/BI/BI_07.pdf
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