{"id":26622,"date":"2024-03-15T22:38:50","date_gmt":"2024-03-16T02:38:50","guid":{"rendered":"https:\/\/wlcu.world\/ng\/?p=26622"},"modified":"2024-03-16T18:30:02","modified_gmt":"2024-03-16T22:30:02","slug":"lebanese-argentinian-cultural-union-at-the-2024-world-social-forum-2024-in-nepal","status":"publish","type":"post","link":"https:\/\/wlcu.world\/ng\/26622\/","title":{"rendered":"LEBANESE ARGENTINIAN CULTURAL UNION AT THE 2024 WORLD SOCIAL FORUM IN NEPAL"},"content":{"rendered":"

\"\" \"\" \"\" \"\" \"\"\u00a0 \u00a0<\/em><\/p>\n

Voir plus bas le texte en fran\u00e7ais\u00a0 — Vea el texto en franc\u00e9s a continuaci\u00f3n<\/em><\/p>\n

Between February 15 and 19, the World Social Forum was held in the city of Kathmandu, capital of Nepal. On this occasion, 98 countries participated in the meeting, with an average of 30,000 participants daily. The meeting took place in spaces of the Campuses for higher studies around the Bhrikuti Mandap park and in facilities within it. Around 1,400 organizations from around the world submitted their proposals for work, framed in the objectives of the Forum. Among them, the Argentine Lebanese Cultural Union (U.C.A.L.), endorsed by the World Lebanese Cultural Union (W.L.C.U.), which gave place to the analysis of structural social problems based on the exchange of ideas and strategies of our own experiences. The first activity consisted on a Solidarity March through the streets of the city, where the organizations paraded with their emblems and slogans. On this occasion, the caravan’s route covered more than seven kilometers and 15,000 participants, approximately.<\/p>\n

The five-day schedule began at 9 am and ended at 6 p.m., with shifts of two or three hours for each proposal, reaching up to 80 or more in simultaneous. Social movements and grassroots institutions addressed issues about foreign debts, change climate, pollution, ecology, education, habitat, modern slavery, war conflicts, discrimination and marginalization, social violence, poverty, marginality and hunger, extractive production, gender violence, democracy and autonomy, federalism, child labor, agroecology and nutrition, alternative economies, human and civil rights, among another hundred social issues at global and local scales.<\/p>\n

One of the problems that stood out and went through most of the spaces was that of migrations, their conditions of emergency and occurrence and the situations that its existence generates. The migration -as displacement- and immigration -as settling in transit territories or receptors – have been there since the human species populated the planet. On some occasions they have been promoted but, in their majority, no. However, they have not always been rated positively and on them have fallen actions of rejection, of discrimination and segregation. Currently, migrations are not by intermittent ‘waves’ but by permanent flows, without a solution of continuity, massive and with an incalculable number of people, towards places and populations that do not necessarily have suitable conditions for the transformations that this generates, a situation that impacts and does not always find regulations to resolve. However, as much as in the migrations of \u2013for example – more than a century ago towards America as in the present, in migratory flows there is a tendency towards formation of groups of people who share the same or similar identity as a way of creating in immediacy mechanisms of refuge, support, reciprocity, affirmation in a small community to face the adverse conditions that may arise and to obtain security and rights when staying in lands and cultures that are not their own.<\/p>\n

Such was the proposal of the Argentine Lebanese Cultural Union, represented by Marcela Guerci Nedir, who addressed the role of representative organizations of communities that emerged in migration contexts, both those of centenary periods as well as those emerging today. The proposal was called \u201cImmigrants, communities and institutions: new roles in contexts of crisis of the human condition\u201d. The workshop took place on the day 16 and had more than seventy attendees, from Asia, Africa, Europe, America and Oceania, and with a translator in English, Spanish and Nepali languages, teacher and local interpreter from the School of Studies of International Languages \u200b\u200bof Nepal. In the presentation, the starting point was to show \u2013 as an example \u2013 the emergence of community associations in Argentina at the beginning of the 20th century, as an expression of overseas immigration, and of those that later formed the intracontinental migration, in its social and cultural functions for the union between peers, for the support and dissemination of identities and cultures of origin and for integration with the societies of the receiving country. In periods later, to maintain the validity of the culture in the descendants and replicate it. Currently, in addition to above, to become the reserve of cultural diversity, which must remain active in the face of the trends of globalization, of global standardization of culture. In particular, it was clarified with experiences of the Lebanese community in Argentine territory and, especially, with the role of U.C.A.L., highlighting not only the value with that the community throughout the country has the presence of its historical subsidiaries but \u2013 and above all \u2013 the appearance of new subsidiaries in the last year and in other locations, the result of a perspective of expanding the federal scope of the institution and, therefore, to democratize the exercise of decision-making. In this sense, it was explained that, although the organization emerged in the late 1970s, its role has been adapted to the contexts and that, in the last election of authorities, the management initiated by Fernando Bughosen and his team has put the emphasis on what was mentioned above, taking into account the need to maintain the validity of original identities as a cohesive element.<\/p>\n

It was then shown how the Lebanese identity is still alive in third and fourth generations of immigrants, as they face the directions of the new subsidiaries and activate the flourishing of communities such as manifestation of union and cultural belonging.<\/p>\n

Then the attendees grouped together and began the exchange of ideas and concrete practices related to recognitions of identity, with the formation of a community (common unity) and with migratory experiences and immigration that they valued, to which was added the identification of civic and cultural associations with common identities bases.<\/p>\n

In the final stage of the workshop, the expressions of what the group worked on were extremely varied and highlighted evidence, in principle, three things: 1- that in these Forums we come into direct contact with human experiences linked to current and real social problems, 2- that these experiences are diverse, result of their own histories and different contexts and 3- that between concrete experiences and current legislation there is not necessarily a connection nor the necessary correspondence to ensure individual and social life. Among the results of the workshop we can briefly highlight that:<\/p>\n

From the conceptual analyzes on the word identity in relation to current immigration, there was convergence in recognize that there are two different and parallel emergences of identity:<\/p>\n

– IDENTITIES = those recognized or constructed by the migrants themselves, which arise from their origins (from each country of origin, common language, etc.), for example, ethnic or national denominations (Manding, Senegalese) = identifies an \u201cus\u201d (their own vision of themselves). They act as a social instrument of cohesion and support but, at the same time, as a political tool against conditions of vulnerability, rejection, discrimination, denial of their human condition and access to rights (health, work, education, etc.) and integration.<\/p>\n

– THE IDENTITY = the one attributed to them by the people in the transit or installation spaces: immigrants = generic, generalizing name, to identify \u201cthe others\u201d (what is different from one’s own, something foreign), standardizing the human conception in one concept, eliminating cultural diversity, human rights and politician of the denomination itself.<\/p>\n

From this the concept of ‘identity colonization’ was derived, which would perpetuate the ideas of racism, classism, xenophobia and sexism, among other differentiating marks and that should be included in the diagnoses of documents and regulations. The same with respect to the analysis of the word community, where it was pointed out to speak of ‘situation of migration\/immigration’, also as a concept to be included, given the different spaces and populations involved in them and that it should not point only to those they move. These and other conclusions were part of the interaction, taking into account the complexity of the problem and the commitment that the institutions we must adopt not only the particular and local interior of our organization but, mainly, on a global scale, taking into account that our experiences can act as a contribution to new strategies in the improvement of social life in the world.<\/p>\n

 <\/p>\n

UNI\u00d3N CULTURAL ARGENTINO LIBANESA EN EL FORO SOCIAL MUNDIAL 2024 EN NEPAL<\/strong><\/p>\n

\u00a0<\/strong>Entre los d\u00edas 15 y 19 de febrero se realiz\u00f3 el Foro Social Mundial, en la ciudad de Katmand\u00fa, capital de Nepal. En esta ocasi\u00f3n participaron del encuentro noventa y ocho pa\u00edses, con un promedio de 30.000 participantes diarios.<\/p>\n

El encuentro se llev\u00f3 a cabo en espacios de los Campus para estudios superiores en torno al parque Bhrikuti Mandap y en instalaciones dentro del mismo. All\u00ed, 1.400 organizaciones de todo el mundo acercaron sus propuestas de trabajo, enmarcadas en los objetivos del Foro. Entre ellas, la Uni\u00f3n Cultural Argentino Libanesa (U.C.A.L.), avalada por la World Lebanese Cultural Union (W.L.C.U.), las que dieron lugar al an\u00e1lisis de problem\u00e1ticas sociales estructurales y coyunturales a partir del intercambio de ideas y de estrategias sobre experiencias propias puestas en valor. Como sucede el primer d\u00eda en estos Foros anuales y desde 2001, la actividad de inicio consisti\u00f3 en una Marcha Solidaria por las calles de la ciudad, donde las organizaciones desfilaron con sus emblemas y consignas. En esta ocasi\u00f3n, el recorrido de la caravana abarc\u00f3 m\u00e1s de siete kil\u00f3metros y 15.000 participantes, aproximadamente.<\/p>\n

El cronograma de los cinco d\u00edas daba comienzo a las 9 am y\u00a0finalizaba a las 18 hs, con turnos de dos o tres horas para cada propuesta, alcanzando a haber hasta 80 o m\u00e1s en simult\u00e1neo. Movimientos sociales e instituciones de base trataron cuestiones sobre las deudas externas, cambio clim\u00e1tico, contaminaci\u00f3n, ecolog\u00eda, educaci\u00f3n, h\u00e1bitat, esclavitud moderna, conflictos b\u00e9licos, discriminaci\u00f3n y marginaci\u00f3n, violencia social, pobreza, marginalidad y hambre, producci\u00f3n extractivista, violencia de g\u00e9nero, democracia y autonom\u00eda, federalismo, trabajo infantil, agroecolog\u00eda y nutrici\u00f3n, econom\u00edas alternativas, derechos humanos y civiles, entre otro centenar de temas sociales a escalas global y local.<\/p>\n

Una de las problem\u00e1ticas que resalt\u00f3 y atraves\u00f3 la mayor\u00eda de los espacios fue la de las migraciones, sus condiciones de emergencia y de ocurrencia y las situaciones que va generando su existencia. La migraci\u00f3n-como desplazamiento- y la inmigraci\u00f3n -como la instalaci\u00f3n en territorios de tr\u00e1nsito o receptores- han estado desde que la especie humana pobl\u00f3 el planeta. En algunas ocasiones han sido promovidas pero, en su mayor\u00eda, no. No obstante, no siempre han sido calificadas positivamente y sobre ellas han reca\u00eddo significados y acciones de rechazo, de discriminaci\u00f3n y de segregaci\u00f3n. En la actualidad, las migraciones no son por \u2018oleadas\u2019 intermitentes sino por flujos permanentes, sin soluci\u00f3n de continuidad, masivas y con un n\u00famero incalculable de personas, hacia lugares y poblaciones que no necesariamente cuentan con condiciones adecuadas para las transformaciones que esto genera, situaci\u00f3n que<\/p>\n

impacta y no siempre encuentra regulaciones para resolver. Sin embargo, tanto como en las migraciones de \u2013por\u00a0ejemplo- hace m\u00e1s de un siglo hacia Am\u00e9rica como en las presentes, en los flujos migratorios existe la tendencia a la formaci\u00f3n de grupos de personas que comparten la misma identidad o similar como forma de crear en la inmediatez mecanismos de refugio, de sost\u00e9n, de reciprocidad, de afirmaci\u00f3n en una peque\u00f1a comunidad para afrontar las condiciones adversas que se puedan presentar y para obtener seguridad y derechos a la hora de permanecer en tierras y culturas que no son las propias.<\/p>\n

Tal fue el planteo de la Uni\u00f3n Cultural Argentino Libanesa, representada por Marcela Guerci Nedir, quien abord\u00f3 el rol de las organizaciones representativas de colectividades surgidas en contextos de migraci\u00f3n, tanto las de per\u00edodos centenarios como las emergentes en la actualidad. La propuesta se denomin\u00f3 \u201cInmigrantes, colectividades e instituciones: nuevos roles en contextos de crisis de la condici\u00f3n humana\u201d. El taller de trabajo se desarroll\u00f3 el d\u00eda 16, a primeras horas de la tarde. Cont\u00f3 con m\u00e1s de setenta asistentes, de Asia, \u00c1frica, Europa, Am\u00e9rica y Ocean\u00eda, y con una traductora en idiomas ingl\u00e9s, espa\u00f1ol y nepal\u00ed, docente e int\u00e9rprete local de la Escuela de Estudios de Lenguas Internacionales de Nepal.<\/p>\n

En la presentaci\u00f3n, se parti\u00f3 de mostrar \u2013como ejemplo- el surgimiento de las asociaciones de colectividades en Argentina a principios del siglo XX, como expresi\u00f3n de la inmigraci\u00f3n de ultramar, y de las que luego form\u00f3 la migraci\u00f3n intracontinental, en sus funciones sociales y culturales para la uni\u00f3n entre pares, para el sost\u00e9n y difusi\u00f3n de las identidades y culturas de origen y para la integraci\u00f3n con las sociedades del pa\u00eds receptor. En per\u00edodos posteriores, para mantener la vigencia de la cultura en los descendientes y replicarla. En la actualidad, adem\u00e1s de lo anterior, para pasar a formar de la reserva de la diversidad cultural, la que debe mantenerse activa frente a las tendencias de la globalizaci\u00f3n, de uniformizaci\u00f3n mundial de la cultura.<\/p>\n

En particular, se clarific\u00f3 con experiencias de la colectividad libanesa en el territorio argentino y, especialmente, con el rol de U.C.A.L., poniendo en evidencia no s\u00f3lo el valor con que cuenta la colectividad en todo el pa\u00eds con la presencia de sus filiales hist\u00f3ricas sino \u2013y por sobre todo- la aparici\u00f3n de nuevas filiales en el \u00faltimo a\u00f1o y en otras localidades, producto de una perspectiva de ampliar el alcance federal de la instituci\u00f3n y, por lo tanto, de democratizar el ejercicio de toma de decisiones. En tal sentido, se explic\u00f3 que, si bien la organizaci\u00f3n surgi\u00f3 a fines de 1970, su rol se ha ido adecuando a los contextos y que, en la \u00faltima elecci\u00f3n de autoridades, la gesti\u00f3n que inicia Fernando Bughosen y su equipo ha puesto el acento en lo mencionado anteriormente, teniendo en cuenta la<\/p>\n

necesidad de mantener la validez de las identidades originarias como elemento cohesivo.<\/p>\n

Se mostr\u00f3 entonces c\u00f3mo a\u00fan contin\u00faa viva la identidad libanesa en terceras y cuartas generaciones de inmigrantes, al afrontar \u00e9stas las conducciones de las nuevas filiales y activar el florecimiento de colectividades como manifestaci\u00f3n de uni\u00f3n y de pertenencia cultural.<\/p>\n

Luego se brindaron las gu\u00edas de trabajo, oportunamente acercadas en papel y en c\u00f3digos QR. Los asistentes se agruparon e iniciaron el intercambio de ideas, sentidos y pr\u00e1cticas concretas relacionadas con los reconocimientos de la identidad<\/em>, con la formaci\u00f3n de una comunidad <\/em>(com\u00fan unidad) y con las experiencias migratorias e inmigratorias que pusieron en valor, a lo que se sum\u00f3 la identificaci\u00f3n de asociaciones c\u00edvicas y culturales con bases identitarias comunes.<\/p>\n

En la etapa final del taller, las expresiones de lo trabajado grupalmente fueron sumamente variadas y pusieron en evidencia, en principio tres cosas: 1- que en estos Foros se entra en contacto directo con las experiencias humanas vinculadas con problem\u00e1ticas sociales vigentes y reales, 2- que estas experiencias son diversas, proceso y resultado de las propias historias y contextos diferentes y 3- que entre experiencias concretas y legislaciones o marcos vigentes para entenderlas, contenerlas y regularlas \u2013y a diferentes escalas- no existe necesariamente una conexi\u00f3n ni la correspondencia necesaria para asegurar la vida individual y social.<\/p>\n

Entre los resultados del taller podemos destacar brevemente que:<\/p>\n

De los an\u00e1lisis conceptuales sobre la palabra identidad <\/em>en relaci\u00f3n con la inmigraci\u00f3n actual hubo convergencia en reconocer que hay dos surgimientos diferentes y paralelos de identidad:<\/p>\n