Cristiano Gianolla
Cristiano Gianolla is a researcher at the Centre for Social Studies (CES) of the University of Coimbra (UC), where he is part of the research unit on Democracy, Citizenship and Law. He obtained a PhD in Sociology and Political Science (cum Laude, Coimbra and Rome-Sapienza) by way of a dissertation on Gandhi's democratic theory and a comparative study of emerging political parties in India and Italy. Cristiano is the Principal Investigator of the UNPOP project (FCT, 2021-2024) and is a team member of the ECHOES (H2020, 2018-2021) and ALICE (ERC, 2011-2016) European projects. He is a founding member of the "Inter-Thematic group on Migrations" and co-coordinates the research group "Epistemologies of the South" at CES. He is coordinating editor of the Alice News, editor of e-cadernos scientific journal and Rightsblog, and a referee for other scientific journals. Cristiano coordinates the PhD course "Democratic Theories and Institutions", the MA course "Critical Intercultural Dialogue" (both at the Faculty of Economics of the UC), and the virtual course "The Challenges to Democracy in the XXI Century" (Latin American Council of Social Sciences). He has authored two books, and various articles and chapters elaborating on democratic theory, populism, postcolonialism, intercultural dialogue, heritage processes, movement-parties, citizenship, human rights, migrations, and cosmopolitanism. His current research interests focus on emotions and narratives in democratic processes.
Supervisors: Boaventura de Sousa Santos, Josè Manuel Mendes, Giovanni Ruocco, Emilio Baccarini, and Helena Pereira de Melo
Supervisors: Boaventura de Sousa Santos, Josè Manuel Mendes, Giovanni Ruocco, Emilio Baccarini, and Helena Pereira de Melo
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Books by Cristiano Gianolla
Leonardo Boff e il sociologo portoghese
Boaventura de Sousa Santos dialogano in
modo serrato su temi di rovente attualità:
la crisi agonica in cui versa l’Europa, il
ruolo dell’America Latina nello scenario
politico contemporaneo, l’imperialismo,
la biodiversità, un grido accorato in difesa
della Terra e della Natura, il riscaldamento
globale, i diritti umani dei popoli indigeni,
la critica a un capitalismo distruttivo
fondato sui principi di un neoliberismo
selvaggio. Se il Sud globale è stato vittima di
un’esclusione causata dal colonialismo, da
queste pagine emerge chiaramente che sarà
proprio guardando al Sud del mondo, alle
sue sperimentazioni politiche e sociali, che
la vecchia Europa potrà trovare, forse, linfa
vitale per risollevarsi dalla crisi e speranza
per aprire nuovi cammini.
per liberarsi, valorizzando saperi che
storicamente e socialmente sono stati
ridotti al silenzio; aprirsi alle diverse forme
di conoscenza prodotte dai popoli di tutto il
mondo per costruire un dialogo sulla libertà.
Questa lezione di Boaventura de Sousa
Santos racchiude i concetti fondamentali
della sua ricerca all’interno delle
“epistemologie del Sud”, un sapere sempre
in lotta per emanciparsi dall’egemonia
coloniale, capitalista ed eteropatriarcale.
“Decolonizzare” le menti e le nostre
culture è un compito tanto urgente quanto
rivoluzionario, che bisogna imparare ogni
giorno dalle pratiche di ribellione degli
oppressi di tutto il mondo.
Scientific Articles by Cristiano Gianolla
Português:
O suicídio é a última das causas externas de morte (CE) (que incluem homicídios e acidentes) a apresentar concentração de casos (80%) em países de baixa e média renda. Há literatura consolidada identificando a violência estrutural como determinante para as CE, mas pouca quanto ao suicídio. O objetivo deste artigo é definir novo marco teórico para o estudo do suicídio como fenômeno social, onde a interação social reflete as marcas do colonialismo. Foram analisados os dados sobre mortalidade do Institute for Health Metrics and Evaluation (IHME), Seattle, Washington, e realizada revisão sistemática da literatura sobre suicídio, violência estru-tural, colonialismo, democracia e desenvolvimento, entre 1968 a 2018, seguindo a metodologia Prisma. Centrada na teoria crítica, adotou-se a determinação social como categoria básica para a identificação dos reflexos do colonialismo nos determinantes que caracterizam o perfil epide-miológico do suicídio, tornando possível seu enquadramento como uma "patologia do poder". Dos dados estatísticos e da revisão sistemática, foram identificados os grupos de risco para o suicídio-os mais afetados pela assimetria de poder, oriunda do colonialismo-mesmo em países de alta renda.
humanity. The human rights record stimulates the question: is
it possible to achieve progress for humanity without taking
into consideration its entirety?
Anthony Giddens affirms that, «[a]long with ecological risk, to
which it is related, expanding inequality is the most serious
problem facing world society»1. Inequalities characterise all
societies worldwide not purely in terms of economic income,
but in the (dis)respect of human rights. The development,
which is expected to bring higher quality of life, is rarely
experienced by humanity. In fact, should it not include the
millions of people who face enormous offences of their more
basic human rights on a daily basis? Or is it so, that the most
advanced benefits of this progress apply to an illusive world
which represents reality just for a small part (minority) of
human beings – those who can affirm to have their rights well
established and respected – while the majority of the excluded
are fighting against violations of many sorts?
These and other issues raise questions, directed into two different
directions; the first one is horizontal and it refers to space, that
is to the humanity understood as the total of all living human
beings. The second one is vertical and it refers to time, that is
to the humanity considered as an entirety of past, present and
future generations of human beings.
Book chapters by Cristiano Gianolla
Recent urban development plans renovated the centre of Lisbon without visibilizing the African presence in the city. The entanglement of this process with Rio de Janeiro, where live stories were collected with Afro-descendants linked to the Walongo Warf, highlight the rapid appropriation of the Warf by the Afro-descendant communities and the complexity of the public and social debate about this multicultural presence in Lisbon.
To further this debate, life stories in Lisbon include the reflections on the colonial past and on changing narratives by Innocenza Mata, professor at University of Lisbon (UL), and Isabel Castro Henriques, retired professor (UL). Kally Meru, guide of the biggest open art exposition in Europe, Quinta do Mocho, elaborates on the impact of art in the decolonization of a social housing quarter. The former president of Djass – Afro-descendent Association, elaborates about the process of conception and implementation of the Memorial of Homage to Enslaved Persons. Rosario Severo, head of educational services at the National Museum of Ethnology relates about the impact of decolonisation of intercultural education in museums.
Leonardo Boff e il sociologo portoghese
Boaventura de Sousa Santos dialogano in
modo serrato su temi di rovente attualità:
la crisi agonica in cui versa l’Europa, il
ruolo dell’America Latina nello scenario
politico contemporaneo, l’imperialismo,
la biodiversità, un grido accorato in difesa
della Terra e della Natura, il riscaldamento
globale, i diritti umani dei popoli indigeni,
la critica a un capitalismo distruttivo
fondato sui principi di un neoliberismo
selvaggio. Se il Sud globale è stato vittima di
un’esclusione causata dal colonialismo, da
queste pagine emerge chiaramente che sarà
proprio guardando al Sud del mondo, alle
sue sperimentazioni politiche e sociali, che
la vecchia Europa potrà trovare, forse, linfa
vitale per risollevarsi dalla crisi e speranza
per aprire nuovi cammini.
per liberarsi, valorizzando saperi che
storicamente e socialmente sono stati
ridotti al silenzio; aprirsi alle diverse forme
di conoscenza prodotte dai popoli di tutto il
mondo per costruire un dialogo sulla libertà.
Questa lezione di Boaventura de Sousa
Santos racchiude i concetti fondamentali
della sua ricerca all’interno delle
“epistemologie del Sud”, un sapere sempre
in lotta per emanciparsi dall’egemonia
coloniale, capitalista ed eteropatriarcale.
“Decolonizzare” le menti e le nostre
culture è un compito tanto urgente quanto
rivoluzionario, che bisogna imparare ogni
giorno dalle pratiche di ribellione degli
oppressi di tutto il mondo.
Português:
O suicídio é a última das causas externas de morte (CE) (que incluem homicídios e acidentes) a apresentar concentração de casos (80%) em países de baixa e média renda. Há literatura consolidada identificando a violência estrutural como determinante para as CE, mas pouca quanto ao suicídio. O objetivo deste artigo é definir novo marco teórico para o estudo do suicídio como fenômeno social, onde a interação social reflete as marcas do colonialismo. Foram analisados os dados sobre mortalidade do Institute for Health Metrics and Evaluation (IHME), Seattle, Washington, e realizada revisão sistemática da literatura sobre suicídio, violência estru-tural, colonialismo, democracia e desenvolvimento, entre 1968 a 2018, seguindo a metodologia Prisma. Centrada na teoria crítica, adotou-se a determinação social como categoria básica para a identificação dos reflexos do colonialismo nos determinantes que caracterizam o perfil epide-miológico do suicídio, tornando possível seu enquadramento como uma "patologia do poder". Dos dados estatísticos e da revisão sistemática, foram identificados os grupos de risco para o suicídio-os mais afetados pela assimetria de poder, oriunda do colonialismo-mesmo em países de alta renda.
humanity. The human rights record stimulates the question: is
it possible to achieve progress for humanity without taking
into consideration its entirety?
Anthony Giddens affirms that, «[a]long with ecological risk, to
which it is related, expanding inequality is the most serious
problem facing world society»1. Inequalities characterise all
societies worldwide not purely in terms of economic income,
but in the (dis)respect of human rights. The development,
which is expected to bring higher quality of life, is rarely
experienced by humanity. In fact, should it not include the
millions of people who face enormous offences of their more
basic human rights on a daily basis? Or is it so, that the most
advanced benefits of this progress apply to an illusive world
which represents reality just for a small part (minority) of
human beings – those who can affirm to have their rights well
established and respected – while the majority of the excluded
are fighting against violations of many sorts?
These and other issues raise questions, directed into two different
directions; the first one is horizontal and it refers to space, that
is to the humanity understood as the total of all living human
beings. The second one is vertical and it refers to time, that is
to the humanity considered as an entirety of past, present and
future generations of human beings.
Recent urban development plans renovated the centre of Lisbon without visibilizing the African presence in the city. The entanglement of this process with Rio de Janeiro, where live stories were collected with Afro-descendants linked to the Walongo Warf, highlight the rapid appropriation of the Warf by the Afro-descendant communities and the complexity of the public and social debate about this multicultural presence in Lisbon.
To further this debate, life stories in Lisbon include the reflections on the colonial past and on changing narratives by Innocenza Mata, professor at University of Lisbon (UL), and Isabel Castro Henriques, retired professor (UL). Kally Meru, guide of the biggest open art exposition in Europe, Quinta do Mocho, elaborates on the impact of art in the decolonization of a social housing quarter. The former president of Djass – Afro-descendent Association, elaborates about the process of conception and implementation of the Memorial of Homage to Enslaved Persons. Rosario Severo, head of educational services at the National Museum of Ethnology relates about the impact of decolonisation of intercultural education in museums.
intenzionali nascoste che costituiscono il senso». È compito della
filosofia rivelare l’“epifania”, dare senso al mondo, il che comporta
«vivere desti nella presenza di sé a sé», perché essa è una «archeologia» nella «lotta per il senso dell’umanità». ...
ampio per contenere i vari temi di incalzante interesse e attualità che vengono trattati in una conversazione fra due grandi pensatori del nostro tempo,
Leonardo Boff e Boaventura de Sousa Santos.
Al di là della distanza geografica rispetto al luogo
di questo dialogo, il Brasile, il testo approfondisce
questioni rilevanti per il pubblico italiano ed europeo, specialmente quello intenzionato a togliersi di
dosso le lenti miopi di un pensiero che chiude la
modernità nei confini del progresso e della prosperità del “vecchio” continente. Liberati dallo sguardo a breve raggio spaziale e temporale, saremo in
grado di comprendere la rilevanza di queste pagine,
ancor più con un breve accenno sulla traiettoria dalla quale emergono.
This study examines the historical, philosophical, social and political grain of political-colonialism and investigates the alternative proposed by M. K. Gandhi. Gandhi’s civilisational proposal tackles political-colonialism and provides a participatory, decentralised and duty-based paradigm founded on the holistic vision of society. Gandhi’s alternative to hegemonic power and the structural separation between the representatives and the represented fosters the relational condition of politics combining wealth, ethics, passion and spirituality.
Gandhi’s assassination drastically abridged the conditions necessary for the practical implementation of his democratic Ideas. Despite this however, they remain strongly stimulating. While the consolidation of an alternative general theory of democratisation, that is able to contend with political-colonialism, seems impossible and undesirable, a number of socio-political activists, movements and organisations are providing portions of innovation that are making it relevant to investigate democratisation. The epistemologies of the South – as elaborated on by Boaventura de Sousa Santos – are a set of theoretical and methodological inquiries that search, valorise and translate the fragmented ‘emergences’ that are struggling against political-colonialism. By mobilising the epistemologies of the South this study critically engages with the intellectual and political struggles to democratise democracy and assesses and compares their achievements and failures.
The empirical work of this study focuses on ‘party-movements’ – political forces emerging from civil society and participating in representative politics. Their discourses symbolise critical stances against political-colonialism. Additionally, they present practices for the engagement of society in participatory processes dialoguing with the representative framework. The collected ethnographic evidence (gathered in a total of eleven months) was accomplished by analysing two party-movements, the Indian Aam Aadmi Party (AAP – Party of the Common Person) and the Italian Movimento 5 Stelle (M5S – 5 Star Movement). Qualitative data were collected through a reflexive methodology from the grassroots of party-movements on up to the national level (and EU in the case of the M5S). The analysis focuses on six categories: people, leadership-structure, ethical wave, participation, horizontality-inclusion and political line.
The AAP has inherited the Gandhian approach of the group India Against Corruption, a national campaign led by the social activist Anna Hazare. Belonging to this campaign was Arvind Kejriwal, who supported it until 2012 when he left to found the AAP with other social activists. The M5S emerged through the combination of the careers of the comedian-activist Beppe Grillo and the internet specialist Gianroberto Casaleggio (1954-2016).
The ‘Gandhian democratisation’ elaborated on here is only one, partial possibility out of the many (even mutually contradictory) possibilities that emerge form Gandhi’s rich and multifaceted inheritance. It is an analytical prospective categorisation that is applied to the comparison. While Gandhi propounded a comprehensive, metaphysically founded, socio-political structural alternative to political-colonialism, the AAP and the M5S attempt to engage with the existing system in order to democratise it. Besides the fact that the M5S makes no direct structural reference to Gandhi’s theory, it shares much of its democratisation discourse with the AAP. The richness of the thesis arises from the South-North translation proportionated by the epistemologies of the South between Gandhi’s civilisational alternative and the fragments of innovation emerging from the experimental political discourse of party-movements.
This report also provides a summary of the Training workshop about semiotic landscape and
cultural mapping that was organised by the team as an internal activity on the 1st of June 2018 in Coimbra. This event was transmitted via skype and it included the introduction of the team members, a summary of individual case studies, and a description of the research work in the two pairs of entangled cities, which is Nuuk-Copenhagen and Rio de Janeiro-Lisbon.
In this congress, the ECHOES project focuses on the following themes and consequent challenges:
The plurality of those legacies and their reinventions by socially, ethnically and culturally diversified groups to highlight and problematise processes of invisibility and silencing.
The ways, languages and strategies promoted by decolonisation processes of colonial heritages which have led to the conquering of rights, reparations and emancipations.
The heritages in dispute and memory struggles involving diverse agents and agencies and presented in different scales, rhythms and chronologies.
Two notions are key to this debate: heritage as an action-concept anchored in history; decoloniality as practice, that is, as an attitude whose movement requires the understanding of alternative ways of producing and validating knowledge. In this way, views and knowledge of diverse natures - forged in social movements, activism and science - capable of producing knowledge and collaborating with decolonial heritage processes will be presented. Above all, we seek to analyse the multiple ways decolonial practices can build bridges and confront racisms and prejudices underlying the present colonial legacy.
In Brazil, the colonial legacy - which is also a presence - is reaffirmed at different times since the country's independence in 1822, including the abolition of slavery in 1888. Its effects last until today in the form of structural racism. Rio de Janeiro, which hosts this event, and Lisbon are port cities intertwined by the history of the problematic and repeatedly silenced African slave trade heritage. The purpose of this Congress is to debate some of the colonial conflicts and dilemmas that circumscribe these and other realities analysed within the scope of the ECHOES project and to understand how they dialogue with these moving heritage and memories.
Financed by the European Union (European Union’s Horizon 2020 research and innovation programme, grant agreement No 770248), the ECHOES project involves the ECHOES project involves six European universities and one Brazilian, one Chinese and one South African university, bringing together an interdisciplinary group of researchers, who will be present at the Congress round tables. Among the participant universities are the Conference organisers: the Federal University of the State of Rio de Janeiro - Unirio, in partnership with the National History Museum (Brazil), and the Centre for Social Sciences - University of Coimbra.
The congress will feature conferences, special sessions and round tables, which will address broad territorialities and themes, such as: Museums and Decolonial Practices; Cities, Heritagization and Decolonization; Citizenship and Social and Artistic Movements; Scientific Diplomacy and Colonial Heritage; and Decolonial Heritage Public Policies.