Purdah o della protezione.Educazione e trasmissione culturale nelle famiglie migranti pakistane.

The research is developed in the field of the migration phenomenon, which has been analysed starting from the changes that affected the migrant Pakistani families and the questions which accompany my clinical work in the social-educational services. I explored some fundamental cruxes related to the issue of cultural transmission in migrant Pakistani families from the point of view of the pedagogic observation, as well as ethno-psychiatry and anthropology, and I underlined the necessary changes that may affect education as for migration (what changes and what remains unchanged). The co-presence of different cultures and languages led my research to the use of cultural mediation applied as a research method. Such action made the research more complex as for production and interpretation of the data collected (there were at least two languages at stake). This contributed to the emic access and to the cultural signification of the information, whereas the idea of starting by the self gave unity and maintained continuity during the entire research. Working on three different areas, I could spread my research and observation fields in order to fulfil the terms of creating a theory of educational acting in a highly complex contest: a participant and multi-vocal research, which counts on the action of several subjects, who belong to different cultures, and to different professional areas, so that new points of view could stand out. Such diversification gave me the possibility to enrich my pedagogic interpretation. I led: 1- a research on field in the province of Brescia: in school and social services, where the ethno-clinical devices were analysed ethnographically from a research- action point of view focusing on the disorders of the migrant Pakistani families who consider my role as directly involved with operators and cultural and language mediators; 2- a research on field in the province of Brescia: in Pakistani care homes and in the mosque located in Brescia, where I held - with ethnographic approach- meetings with groups or Punjabi women about the issue of education transmission in migration; 3- an ethnographic trip to Punjab in Pakistan which allowed me to: interact with a biraderi (family net) interact with teachers and governmental services operators who help and support the family. Interact with university scholars and experts of the pedagogic, sociologic and psychological field, which help me in taking the right step to go more in depth – and gain another point of view- as for the dynamics related to that world of languages and cultures which I could find in the research devices in Italy. In the cultural laboratory space of Cultural Mediation – La Mec- run by Prof. Sala, I found a place where I can revise theoretically the research questions, thanks to the interaction with researchers coming either from Italian Universities or abroad: In 2007, as for operators training and children chancery in the town of Verona, in 2008 and 2009 as for the Master in Cultural Mediation, participating in meetings about ethno-clinic work. The research questions (freely expressed and subsequently ordered in itinere), compared to practical and theoretical knowledge coming from investigations carried out in different cultures were: What is at stake as for changes in women identity from migrant families? What are the new modalities to be elaborated? What is the educational disorder in the culture of origin and how is it handled? What is the educational disorder in migration and how is it handled? What changes are required to care operators in order to understand how to act on education disorder? How to use the knowledge coming from the experiences of the work field? Operating on three different work fields gave me the possibility to develop my analysis starting from comparative knowledge in depth in the clinical as well as ethnographic and educational field. By using a work diary and the reflexive question in what way did the action affect myself and my co-operators (cultural and linguistic mediators)? I structured the methodological work which gave unity to the research: starting from the self. This methodological choice kept me in a position of continuous and circular questioning on the object of the research and on myself, a course well and deeply described and analysed in its cruxes in my thesis, starting from the position of the personally involved. Aiming at creating detailed descriptions and focusing on the differences which stem from such rich experience, I applied to my emotional involvement as well as to my state of mind, to narrative audio and video interviews, to autobiographical resumes, linguistic and cultural essays about words which cannot be translated into Italian, actions which allowed the redefinition of the knowledge acquired. In this way, writing a thesis has become a further research opportunity, as a result of multiple voices and the mix of different writing registers: evocative, narrative, descriptive, argumentative, developing new sense horizons which foresee a new vision of reality where new pedagogical remarks and new practices come from. Through the knowledge acquired from the three investigated fields and with the continuous interaction between cultural and linguistic mediators, I have identified in the purdah and in its undermining cultural thought, the educational process that leads to the answer of the question “how to become a woman in Punjabi culture?”, which is discussed issue in the experience of migration in a social context which does educate on to the sharam, the emotion supporting the aforementioned process. Should this situation of cultural contact produce any disorder in its transmission, or create in- family or extra- family conflicts (the first situations have already been registered, described is the analysed devices) my proposal is that of creating operation ethno-clinical areas in which: 1. families and young people can re-evaluate their origins and cultural filiations, which may get stiff or may break during the migration phase; 2. for the operators these areas become places of learning (for the research and action points of view), where they use the understanding of the support as for existential and family disorders, anytime that the conflict between cultures of the lack of cultural transmission affects the inter-generation relationships within the families. This becomes possible only if the operators undergo a process of de-construction and re-vision of their origins which, without this process may be unconsciously imposed.