humanitarian values
(by Santa Fizzarotti Selvaggi) The evolutionary processes that go from the "non-integrated" to the "integrated" are gradual and complex, as are the processes of the evolution of society.
On the other hand, these are intimately related to the facilitating and / or interfering environment, many times lacking and lacking.
Currently, processes towards disintegration, such as steps towards regression, occur easily, despite the terror of disintegration and chaos that we all know.
The psychic trauma, for example, represents a wound to the mind: something external invades it and violates its boundaries, often causing a state of extreme suffering. To this end consider that the trauma, as a rupture of daily experience and memory, represents the drama of refugees and immigrants, of used and abused children, of all those who experience any kind of violence.
It is a wound that reopens other wounds, sometimes invisible scars that bring out the unrepresentable removed from our mind that instead needs to control events and facts within the human symbolic universe. There are also unsolvable traumas! And do not forget that every human being has a different sensitivity.
One of the objectives of the Association Crocerossine d'Italia -Onlus, which is inspired by the lands of humanitarian values, in which generosity becomes generativity and therefore creativity at the service of a new conscience, is also that of trying to recompose affections, to help the Other in the elaboration of losses and losses, supporting childhood, facilitating inter-transgenerational discourse in which the phenomenon of so-called "ageism" (discrimination towards a person of a more advanced age) is nullified.
And to the feminine parenthood, which still resides in every human being, more than ever today perhaps it is the task of facilitating the solidarity experience through models of recomposition of fragments: it is a question of rediscovering the mosaic of one's own identity and safeguarding those humanitarian principles that they belong to the whole history of humanity and not just to single associations.
First of all I remind myself and then the reader that the inconsistency of our behavior (without defensively entrenching ourselves on extreme positions that could mean something else, even the non-acceptance of oneself, of one's human weaknesses ...) instead is a violence that we inflict on others. But the work of the Association tends precisely to rediscover the consistency that is often lacking between saying and doing ...
The inevitable suffering of existing as such sometimes does not find words that can allow the sharing of unhappiness: the pain, in fact, can be contained to a greater extent not only by an appropriate "holding" but by those instruments that make up the grammar of creativity.
The tools of creativity are fundamental for creating the humanitarian places, fertile "humus" of transcultural and transgenerational crossover: I refer to the laboratories and creative ateliers in which through mutual knowledge (connaissance) we are born together with the other in a creative process, in a plot in which man finds himself part of the other.
Therefore, the dynamism of the shared experience with the strongly intellectualistic assumption of some cultural operator or club or association is not confused when they invoke art and culture tout court because inevitably one risks becoming already on a plan of presumed superiority towards the Other . I never love repeating what has already been written, but I realize that it often requires the repetition of concepts and reflections, inviting even those who are motivated to form properly and to study so as not to harm and avoid further damage.
The genes make us equal if in the infinite recombinations, the environment differentiates us, the tools of creativity make us evolve together with the Other in the sharing of experiences and affections. They allow us to know ourselves and the Other. In the global village we witness the disintegration and the zeroing of creativity, which is instead an extraordinary instrument of integration and transformation that can take advantage of the action of those who, with a free will of absolutely free will feel to implement a social maternity aware that A New Man can be born from the wounds of the soul.
In reality, it is the art of healing, which should belong to everyone. A caring conscious and loving (as rooted in the Sanskrit term) because we must know that sometimes even when you care you can, even if unintentionally, damage. Do not feel narcissistically hurt the volunteers who are dedicated to the care of others because being aware of their limits is good for themselves and those who rely on us.
And it is in the dimension of the Art of care that a sort of Humanitarian Triangle is structured: the Person, the Volunteer, the Environment - Social Framework. J. Poullion already in the 1970 had detected the significance of the social framework within human relations. Often we are "forced" to encounter psychological problems of those who turn to us: anxiety, desires, expectations, illusions and disappointments, emotions and feelings. In many moments there is no need but a recognition of the Other. So the only appropriate and appropriate remedy is to be able to offer help and support for emotional problems, as they arise.
The ability to worry about the processes of change of the belonging society is fundamental. The substance of the voluntaristic identity of associations in general comes directly from the relationship with the person, with his real body, suffering but alive, physically and emotionally present, and the ability to face different levels of human complexity at the right distance without colluding. The voluntary act is based on the conscious concern for the Person who perceives if the "taking care" is the result of the responsible gift that the volunteer makes of himself. The "Art of care", as a technique of maternal care, has always belonged to everyone. Dealing with the Other means meeting the Person in his deepest wounds, trauma and anguish, in his loneliness. People who are part of an ever-changing environment: from their kaleidoscopic together a sort of mosaic of light is born that gives shape to the things of the world. A light that is embodied in the "intelligere" proper to the human being, whose Identity is structured on Solidarity, on never leaving the Other alone in the desert of feelings: the "fundamental solitude" (see DW Winnicott), who it dissolves the world around us and makes us feel like defenseless children after the departure of loved ones.
Those who truly believe in the voluntaristic and solidarity act have the task of illuminating the unconscious forces that underlie the History of Man to facilitate the development of Consciousness. It is therefore essential to reconstruct a bridge between the events of history and humanitas: the fertile ground of the encounter, between human beings, between an I and a You. In fact, solidarity is nourished by humanitas, by maternal humus, that is to say sharing, effective doing, forming, creating and being born together with the Other: a "poiesis" through the "third lands" "lands of shared creativity "that generates the light of the world within which each one looks for himself. All this allows us to go further and experience an evocative cognitive journey capable of perceiving man as a collection of signs, metaphors, symbols and relationships. Today, in a context that tends to the deprivation of the ability to think independently, man is facing the most difficult journey whose goal is the ability to feel unique and creative, different between similar. The process of homologation and consequent vanification of the plural thought unfortunately requires the conquest of new lands and therefore cynically requires violence and human blood, as we observe in many countries of the world.
Today, with the help of the media and the virtual world, it is more easily confused being with power, the subject with the object that defensively freezes emotion and feeling, depriving oneself of the ability to feel and think creatively about the world . In the word "humanity" lies the history of man, his nature and the interpretative and symbolic keys of the world. And if biology is "a destiny", the "symbolic experience of humanity" allows us to access the territories of imagination and creativity, of "bringing to existing" parts of us (see DW Winnicott) in dialogue with the internal and external reality, And it is in this way that from joy can be born the joy in the certainty that something will change. That is to say that tomorrow will not be thought of as futurum, that is, as a planned becoming of the present, as continuity according to the so-called reason, but as adventus ... An era of advent: the totally innovative transformational happening.