Ghid Metodologic Migratia si Consolidarea Dialogului Intercultural

GHIDmetodologic

(tiinifico-practic)pentru cadrele didactice i elevi/studeni

Liceul Academiei de tiine a MoldoveiCentrul Colaborare i Parteneriat

EUROCLIO Asociaia European a Profesorilor de Istorie, Asociaia General a nvtorilor din Romnia,

filiala R. Moldova (AGIRoMd)

MIGRAIA I CONSOLIDAREA DIALOGULUI INTERCULTURAL

(materialul este consacrat persoanelor care depun efort deosebit pentru consolidarea societii civile i a imaginii R.

Moldova peste hotare).

CZU 37.016.046:811.135.136P 70

Ghidul metodologic propune recomandri - sinteze pentru cadrele didactice i manageriale, precum i pentru elevi, studeni, masteranzi n pregtirea dezbaterilor, meselor rotunde, conferinelor i altor activiti n comunitate pe problemele migraiei i consoldidrii dialogului inter-cultural dintre oameni.

PARTENERII EDIIEI:Liceul Academiei de tiine a Moldovei, director Iurie Cris tea.Centrul Colaborare i Parteneriat, director Irina Martniuc.Asociaia General a nvtorilor din Romnia, filiala R. Moldova (AGIRoMd), preedinte Mariana Marin.Asociaia Naional a Tinterilor Istorici din Moldova (ANTIM), preedinte Sergiu Mustea.Asociaia Obteasc, Promovarea prin inteligen, preedinte Ion Eftodi.Asociaia European a Profesorilor de Istorie, EUROCLIO, director Jonathan Even-Zohar

Materialul este editat cu suportul financiar al Organizaiei din Austria CARITAS

Liceul Academiei de tiine a Moldovei, 2014 EUROCLIO, 2014 AGIRoMd, 2014

Ghid metodologic pentru cadrele didactice, studeni i elevi 3

STIMAI COLEGI!

Ghidul de fa reprezent o cercetare n domeniul educaiei prin/pentru cultur i civilizaie, n care vor fi prezentate reflecii, activiti practice din coal i studii de caz din comunitate, avnd un caracter de dialog intercultural (se pun n valoare experienele pozitive de interaciune cultural a diverselor persoane ca rezul-tat al procesului de migraie, sunt prezentate bunele practici ale cadrelor didactice i a elevilor/studenilor cu referire la schimbul intercultural).

Scopul publicaiei este dezvoltarea dialogului intercultural dintre oameni ca rezultat al intensificrii procesului de migraie, prin crea-rea posibilitilor de comunicare eficient, schimbul de bune practici, promovarea valorilor naionale sau general-umane.

Prin realizarea obiectivelor de baz s-a urmrit: demonstrarea faptului c migraia forei de munc are impact asupra persoanei, familiei i a relaiilor dintre oameni nu doar negativ, ci i pozitiv; analiza critic i constructiv a surselor; exprimarea opiniei n ca-drul discuiilor cu caracter intercultural; manifestarea atitudinii to-lerante fa de diverse opinii, a demnitii persoanei; deschiderea pentru promovarea valorilor persoanei, familiei, statului, comunit-ii europene; familiarizarea cadrelor didactice i a elevilor/studeni-lor cu idei inovatoare, studii de caz, condiii i tehnologii de instruire i educaie prin cultur n condiiile creterii procesului migraiei.

Astfel, acest ghid se axeaz pe: consecinele migraiei (abordri din perspectiva consolidrii dialogului intercultural); modaliti de consolidri a demnitii persoanei, a identitii de neam i a simu-lui apartenenei la o comunitate de oameni; situaia concetenilor notri de peste hotare, care contribuie la consolidarea imaginii rii; schimbri de mentalitate n contextul intensificrii migraiei; rolul Diasporei n consolidarea comunitilor i dezvoltarea dialogului intercultural; migraia i schimbul de valori culturale ntre oameni, comuniti i state; migraia i destinele oamenilor, a familiilor i a comunitilor etc.

Manager ediie: PAVEL CERBUCA, doctor n pedagogie.

Migraia i consolidarea dialogului intercultural4

SOURCES OF CONSOLIDATION IDENTIFIED INTERCULTURAL DIALOGUE BETWEEN PEOPLE

Dear colleagues and friends!

I would like to present you the new publication of the Collaboration Partnership Center created in cooperation with the Luceym of Academy and Sience of Moldova MIGRATION AND STREN-GTHENING INTERCULTURAL DIALOGUE BETWEEN PEOPLE is a guide that targets local teachers and students and its goal is to decrease the migration in Republic of Moldova.

This educational research includes the analyses of current practices, list of activities in schools and intercultural dialogue case studies related to migration in Republic of Moldova.

The goal of this publication is to develop intercultural dialogue between people, especially among youth. Creating opportunities for effective communication, sharing best practices, and promo-ting national values will help achieve this objective.

This guide focuses on: the consequences of migration (approa-ch from the perspective of enhancing intercultural dialogue); me-thods to enhance individuals dignity, nations identity and sense of belonging to community; migration and exchange of cultural values among people, communities and countries; migration and destinies of the people, families and communities etc.

The project targets teachers and young researchers, who are involved in education and research, specializing in civic educati-on, pedagogy, history, political science, international relations, etc. from Moldova and European countries.

Sincerely yours,

IRINA MARTNIUC, Director Collaboration Partnership Center.


S NU STINGEM LUMINA SAU MIGRAIA I DESTINELE COLII

Marin Mariana, dr. n pedagogie, preedintele AGIRoMd.

coala traverseaz actualmente o perioad dificil. Riscul de a lipsi localitile R. Moldova de lumina spiritual este din ce n ce tot mai mare. Pe ct de tolerani privim scuzele economiei care nu accept coli mici, cu copii puini pentru a fi economi cu bugetele statului, pe att de pregnant i ostil este privirea noastr fa de lipsa educaiei formale n localitile rii. coala dintotdeauna a constituit cel mai nalt cmin cultural n toate localitile. Asemeni opaiului care ardea atunci cnd nu exista iluminarea electric, ca simbol al speranei, astfel i coala, ct de mic nu ar fi, ea este sperana zilei de mine. Suntem neputincioi n faa realitii i spirituali la maximum.

Linitea social este tulburat de migraia, care face ravagii. Pe de o parte oamenii cu mndrie susin vecinii care pleac, spun c sunt gospodari i triesc bine. Au ridicat case, au fcut reparaii, au pavat drumurile adiacente casei, au trimis bani acas pentru ngrijirea copiilor. Iar apoi au pus lact casei europene, i-au luat copiii, pe mama, care a ngrijit de copii i au plecat napoi, acolo de unde sursa de venit este mai stabil.

nceputurile au fost dificile pentru toi emigranii notri. Au ndurat umilina, ns fiind stabilii legitim au neles c triesc ntr-un spaiu prietenos, menionnd c, totul este fcut pentru


oameni: cultura, regulile, societatea. Acas sunt irascibili la tot: iluminarea proast a strzilor, cozile obositoare de la medic, ati-tudinea agresiv a funcionarilor n divers instituii de stat, pieele murdare, unii oamenii obosii de pe strzi, troleibuzele glgioase, microbuzele confuze. Acestea creaz dificulti i ngrijorri.

De fapt, dac analizm cazul, oamenii se ntorc acolo, unde stau n gazd, unde apartamentul sau casa este nchiriat, unde cu tot cu mama i copiii mpart civa metri ptrai. Sigur, patria i linitea este acolo unde e familia. A fost imprevizibil valul de exoduri europene, acum 15 ani. Cu toii am ateptat ca mamele noastre, surorile, verioarele plecate, s se ntoarc cu bani, s-i cumpere aici case, apartamente, s-i fac reparaii i ara s pros-pere. Am ateptat ca elevii notri s spun cu bucurie ntr-o zi: a venit mama i nu mai pleac. Realitatea este ns alta. Elevii notri vin i ne comunic despre faptul c mama a venit i m ia n Italia, Spania, Frana, Portugalia etc.

Ei ne comunic despre plecarea lor pentru totdeauna. Ei ne anuna c pleac acolo unde totul este fcut pentru oameni. Ei spun c acolo i ateapt o coal prietenoas, c vor avea condiii mai bune, c viaa lor ntr-o alt ar este mai valoroas. Ce ne facem acum? Am rmas fr elevi, coala se nchide, pentru c lumea fuge acolo unde este mai bine.

Misiunea noastr a celor care suntem n grija educaiei este s realizm demersuri practice n ideea susinerii copiilor ai cror prini sunt plecai, s insistm asupra formrii contiinei patri-otice, care asemeni icebergului are o parte ascuns. Sunt sigur, prin insistena noastr vom reui s sdim n sufletele copiilor acea dorin de a se ntoarce napoi, promovnd acas valorile bune ale culturilor europene.

Zilnic comunicarea noastr cu elevii i prinii lor trebuie s fie convingtoare. Poate ar fi cazul s nu inferiorizm prin situaii anecdotice poporul nostru, ci s-l valorificm oriunde suntem, s spunem despre Moldova ca fiind o ar de vis, enigmatic, cu tra-diii, cu oameni gospodari, cumini, educai, rbdtori. S trans-mitem dorina copiilor dorina de a fi ateptat acas n Moldova oricnd. Mai mult, prin leciile noastre s ajungem la inima co-pilului, spunndu-i ct de mult are nevoie ara lui de el acas, c plecarea peste hotare are scopul de revenire i mbogire cu noi elemente a batinei.


Mesajul meu este posibil mai puin convingtor i deocamdat optimist. Recunosc, dac a fi ispitit vreodat s triesc ntr-o ar european, probabil discursul meu ar fi mai mult retoric i nu att de optimist.

MIGRATION AND STRENGTHENING INTERCULTURAL DIALOGUE AMONG PEOPLE

Timur Luchin, MA student, American Studies, USM

Member of executive board of ANTIM, Chisinau.

Pavel CerbuscaDoctor of pedagogy, ASM Lyceum, Chisinau.

Republic of Moldova in the migration process

During the last two decades the changes resulting from the col-lapse of the USSR had influenced the political, economic and social spheres of the Republic of Moldova. With the emergence of the mi-gration processes in the post-Soviet space, and afterwards in rela-tion to other countries, particularly with the European countries, has grown the need to regulate such processes and for Republic of Moldova.

The Proclamation of Independence and joining the Commu-nity of Independent States (CIS) determined the young Moldovan state to assume a series of responsibilities, including protecting its citizens abroad. Since late 90s Moldova is facing a major eco-nomic crisis, labor migration becomes lifeline for the majority of households close to bankruptcy. The enhancement of qualitative and quantitative indicators of this type of migration determined the directions of migration: first to Russia and CIS countries, sec-


ond to the states of the European Union1/2.

In 1999, for the first time the issue of labor migration has emerged to the front plan of the national level. At that time the first estimates of the number of Moldovan citizens employed abroad were made. Official sta-tistics concerning temporary migration were not elaborated; however, the unofficial estimates indicate a figure of 500.000-600.000 people. At the same time in the Moldovan mass-media circulated the rumor that over one million Moldovans were working abroad3.

In the following century, the trends of this phenomenon regis-tered high rates. The Moldovan government was unable to relieve the disastrous situation caused by the extension of economic cri-sis, which has generated a specific culture of migration, based on achieving prosperity outside, especially for the youth. These beliefs are supplied in particular by the example of neighbors (villagers, their relatives) who permanently leave for Western countries, have the opportunity to study at prestigious educational institutions, gaining new skills (obtaining qualification), the founding family (especially for women)4. Currently, about 55% of emigrants prefer to work in Russia and CIS countries and about 40% in the Euro-

1 Extended Migration Profile of the Republic of Moldova, IOM Mission to Moldova, Chisinau, 2012. p.43.

2 Victor Moraru, R. Moldova provocrile migraiei, tiina, Chiinu, 2010. p. 127.

3 Almost 25 percent of a population of some 4.4 million for 2001-2002. 4 The statistical pocket book (compilation) entitled Women and men of the

Republic of Moldova, edition 2004 and 2005 elaborated by the National Bu-reau of Statistics of the Republic of Moldova. The publications can be found on http://www.statistica.md/pageview.php?l=en&idc=263&id=2199

Extended Migration Profile (EMP) Report of the Republic of Moldova,

Chisinau, 2012.


pean Union (most immigrants working in Italy), and 5% in other countries5. Emigration to the European Union, according to sever-al studies, is due particularly to high living standards, a culture of progressive civilization which allows access to better paid services and respect for the rights of the employee. In 2004, the Republic of Moldova started negotiations on bilateral agreements with 19 European countries on job placement of migrant workers. Until now a similar agreement has been signed only with Italy6.

The studies conducted until today indicate that highly industri-alized European countries will need foreign labor to maintain func-tional their social system (while reducing the population and aging workforce in these countries)7. In these circumstances, attracting of young people from the Eastern European countries will greatly en-hance the potential risk of losing scientific, economic, and human resources in these countries, which probably will not be substituted again. Such a scenario would have dramatic consequences on less developed Eastern European countries including the Republic of Moldova. The orientation of migration flows to Western Europe has coincided with the extension of community borders to Eastern countries.

Why migration and intercultural dialogue? Intercultural dialogue is an important aspect of cultural education. Education based on understanding intercultural dialogue is a process that includes an open and respectful interaction between individuals, groups and organizations with different visions and cultural back-ground. Among the main objectives can be mentioned: the devel-opment of multilateral perceptions of different practices and per-spectives, increasing active participation and the ability to make a choice, promoting equality and stimulating of creative processes. The White Paper on Intercultural Dialogue Living Together As Equals in Dignity8, offers the definition of intercultural dialogue as

5 Victor Moraru, op. cit., p.34. 6 http://www.mfa.gov.md/img/docs/lista_tratate_bilaterale.pdf 7 Valeriu Moneaga, Victor Moraru, Faetele unui proces: Migraia forei de

munc din Republica Moldova n Italia, IIESP al AM, Chiinu, 2011. p.7.8 The White Paper provides various orientations for the promotion of in-

tercultural dialogue, mutual respect and understanding, based on the core values of the Organization. The Ministers welcomed it as a significant


an open and respectful exchange of views between individuals and groups belonging to different cultures that leads to a deeper under-standing of the others global perception9. In this definition, open and respectful means based on the equal value of the partners; exchange of views stands for every type of interaction that reveals cultural characteristics; groups stands for every type of collective that can act through its representatives (family, community, asso-ciations, peoples); culture includes everything relating to ways of life, customs, beliefs and other things that have been passed on to us for generations, as well as the various forms of artistic creation; world perception stands for values and ways of thinking10.

In the contemporary world, the processes based on intercultural dialogue are more durable and are meant to go beyond a simple tolerance towards each other. This approach implies the develop-ment of creative skills that transform the challenges and the per-spectives in the innovation processes and in the new forms of ex-pression. The concept of intercultural education discipline refers to components which in their turn derive from: the ability to negotiate cultural meanings and the ability to respect various human actors identities from multicultural environments. The formation of these skills is facilitated by entering into intercultural issues. The dimen-sion of intercultural education is determined by the dimension of knowledge, skills, attitudes and experience of human actors11.

The migration of labor force from Moldova is determined by diverse factors. This problem affects all fields of our country and requires an absolutely different approach, as a content and finality.

pan-European contribution to an international discussion steadily gaining momentum as well as to the European Year of Intercultural Dialogue 2008. http://www.coe.int/t/dg4/intercultural/publication_whitepaper_id_en.asp

9 http://www.coe.int/t/dg4/intercultural/whitepaper_EN.asp#TopOfPage 10 http://www.coe.int/t/dg4/intercultural/concept_EN.asp#P30_3374 11 It has an important contribution to make in the development of the childs

intercultural skills, attitudes, values and knowledge. An intercultural edu-cation is valuable to all children in equipping them to participate in an increasingly diverse society. More information about this subject can be found in the article: Frontier Crossings: Cultural Dissonance, Intercultural Learning and the Multicultural Personality, author: Michael Allan. Journal of Research in International Education, 2 (1), 2003.


An innovative approach, which would prove that the labor migra-tion has an impact on individuals, families and relations among people not only negative but also the positive. Such an approach in the Methodological Guide Migration and strengthening inter-cultural dialogue among people is based on intercultural dialogue/cultural education and it highlights the positive experience of cul-tural interaction of people from different countries as a result of the migration process, on the good practices of migrants as social actors from Moldova and other countries according to intercul-tural exchange.

Being longer working abroad, some of our fellow citizens have founded new families; they have created decent life conditions, be-ing convinced that they are at home (in the country where they live and work). Moldovans create in the host country their small universe of homeland culture that constantly interacts with other cultures producing a dialogue and an exchange of values, expe-rience and attitudes. Living abroad, our compatriots cook their meals as in their homeland, present souvenirs of national symbols; organize concerts and presentations being dressed in national cos-tume. Thus, our compatriots abroad, contribute to strengthening our countrys image. Also, our compatriots often come home, ac-companied by new friends, with which they have formed a rela-tionship, showing them the cultural monuments and picturesque places in Moldova, cuisine, national holidays, for example: Day of the Flag, Martisor, Wine Festival, etc, or local emplacement holidays, such as the Village day or some important days of the family.

The Project Methodological Guide

The project Methodological Guide for teachers, students and community members Migration and strengthening intercultural dialogue among people is devised proceeding from the experience gained of history teachers within regional project Sharing His-tory. Cultural Education. Innovating History Education in the Black Sea Region, implemented by EUROCLIO since 201112. The Meth-12 http://www.euroclio.eu/new/index.php/sharing-history-cultural-dialo-

gue-2011-2014


odological Guide focuses on implementing innovative approaches in the key of Cultural Education, such as: intercultural dialogue/communication, cultural diversity, cultural enrichment, multi-per-ceptivity and mutual understanding, multiculturalism, etc. Also, the guide includes the Moldovan educational materials/modules relating to theme: Migration and its impact on Moldovan society within the Sharing History, Cultural Dialogues project of EURO-CLIO (as part of piloting process)13.

The Methodological Guide Migration and strengthening in-tercultural dialogue among people is addressed to teachers, young researchers, those involved in education and research, specializing in Civic Education, Pedagogy, History, Political Science, Interna-tional Relations, etc. from Moldova and European countries. The papers approach topics from different domains: Educational and 13 Moldovan team develops 6 educational modules for the regional fra-

mework within Sharing History Cultural Dialogues (Eastern Part-nership) project. The strategy of piloting the educational materials (and collecting inputs) includes: to organize the pedagogical/academic confe-rences and workgroups; to coordinate the national publications; to trans-late all the educational modules into the scholar reality and collect inputs. Local coordinators: Sergiu Musteata and Timur Luchin, the National As-sociation of Young Historians of Moldova.

History teachers from various regions of Moldova took part in the EURO-CLIO/ANTIM Training Seminar, 15 September 2012, I.Creanga Pedagogical

State University, Chisinau, Moldova.


Intercultural Management, Culture and Civilization, History and Law, Civic and Patriotic Education, Sciences and Technology, Co-ordination and Self-Management, Tourism and Entertainment and other fields.

The main objectives of the Methodological Guide: Demonstration that the labor migration has an impact on

the individual, family and relationships among people not only negative but also positive;

Manifestation of tolerant attitude towards various opinions, human dignity and openness to promoting the values of in-dividual, family, state and European community;

Familiarization of teachers and students with the innovative ideas, case studies, instruction requirements and technolo-gies and education through culture amid the increase of the migration process.

This guide focuses on: the consequences of migration (ap-proach from the perspective of strengthening the intercultural dia-logue) ways to enhance the dignity of the person and the nations identity; the situation of our compatriots abroad, which contrib-ute to the strengthening of Moldovas image; changes of mentality in the context of intensified migration; the role of the Diaspora in strengthening communities and the development of the intercul-tural dialogue; migration and exchange of cultural values among people, communities and countries; migration and destinies of people, families and communities, etc.

The project managers:Project implemented by: Cooperation and Partnership Cen-

ter, ASM Lyceum and AGIRO General Association of Teachers of Romania in Republic of Moldova.

Partners: ANTIM National Association of Young Historians of Moldova and EUROCLIO European Association of History Educators.

Associated Partners: NGO Promoting through Intelligence, AO Gaudeamus.

Sponsors and Donors: Embassy of Finland, Bucharest, ASM Lyceum and NGO Promoting through Intelligence, AO Gaude-amus.


This project is a continuation of our previous years activities. We have edited the Methodological Guide The School of the XXI century amid the increase migration of young people abroad, 1st volume, and presented it to the republican scientific-practical con-ference. Next we intend to release within the International Con-ference for teachers, school managers, students and pupils its 3rd volume entitled The role of the school as an educational center in the community, March 2014.

Bibliography:1. Extended Migration Profile of the Moldova, IOM Mission to

Moldova, Chisinau, 2012. 2. Victor Moraru, R. Moldova provocrile migraiei, tiina,

Chiinu, 2010.3. Valeriu Moneaga, Victor Moraru, Faetele unui proces:

Migraia forei de munc din Republica Moldova n Italia, IIESP al AM, Chiinu, 2011.

4. Methodological Guide The School of the XXI century amid the increase migration of young people abroad, 1st vol., Pon-tos, Chisinau, 2013.

5. The White Paper on Intercultural Dialogue Living Together As Equals in Dignity, Council of Europe, Strasbourg, 2008.

6. http://www.mfa.gov.md/news-mobility-partnership-en/494470

7. http://www.statistica.md/pageview.php?l=en&idc=263&id=2199

8. http://www.ifad.org/remittances/maps/europe.htm9. http://www.migrationinformation.org/Profiles/display.

cfm?ID=18410. http://www.mfa.gov.md/img/docs/lista_tratate_bilaterale.

pdf 11. http://www.un.md/news_room/pr/2012/undaf/United_Na-

tions_Republic_of_Moldova_Partnership_Framework.pdf 12. http : / /w w w.co e. int / t /dg4/ interc u ltura l /concept_

EN.asp#P30_337413. http://www.ncca.ie/en/Curriculum_and_Assessment/Inclu-

sion/Intercultural_Education/14. http://www.euroclio.eu/new/index.php/sharing-history-cul-

tural-dialogue-2011-2014//Downloads Cultural Education//Work Document on Cultural Education.


ANTHIM THE IBERIAN A GREAT GEORGIAN WHO BECAME A GREAT ROMANIAN

Leila Khubashvili, Professor, Ivane Javakhishvili

Tbilisi State University, Faculty of Humanities, Tbilisi, Georgia.

Tereza Japaridze, PhD student, Ivane Javakhishvili Tbilisi State University, Faculty of Humanities, Tbilisi, Georgia.

Summary:In the universal processes when effects of migration and global-

ization are becoming more progressive and irreversible, the main attention is paid to a dialogue between the cultures. Intercultural studying and dialogue need to search shared historic and cultural orients between the people and appeal to them. From this side, an important and distinguished example is the great enlightener of Ru-manian people, ecclesiastic and political figure, calligrapher, painter, Metropolitan of Romania-Wallachia, one of the leaders of anti-Ot-toman patriotic-liberation movement Anthim the Iberian (A. Ivire-anul), who was Georgian (Georgia is called Iberia by the Greeks).

Explanatory noteIn the universal processes when effects of migration and global-

ization are becoming more progressive and irreversible, the main attention is paid to a dialogue between the cultures. The European role in this dialogue is particularly important, as a multicultural Europe has a tight connection with the rest world and besides, it has a great potential to perform a role of a catalyst.

Intercultural studying is an important vector of a civil society development. It develops our ability to adapt to those possible changes concerning to irreversible processes of migration both in Europe and beyond it. Potentially, the most dynamic region of Eu-rope beginning from the Baltic States is Eastern European space


that unites the countries of Black Sea region as well. The future perspectives of European development are connected to this area.

The countries of Black Sea region that have totally different culture and civilization during four thousand years co-existed and have many common and distinctive cultural orients. Thus, your project Migration and strengthening intercultural dialogue among people is s very actual one, as the successful realization will assist to develop civil and patriotic education through the youth.

Intercultural studying and dialogue need to search shared his-toric and cultural orients between the people and appeal to them. From this side, an important and distinguished example is the great enlightener of Rumanian people, ecclesiastic and political figure, calligrapher, painter, Metropolitan of Romania-Wallachia, one of the leaders of anti-Ottoman patriotic-liberation movement Anthim the Iberian (Antim Ivireanul), who was Georgian (Geor-gia is called Iberia by the Greeks).

The contribution of Anthim the Iberian to the advancement of Romanian culture

Anthim the Iberian (Antim Ivireanul) (1650 or 1660-1716) was born in Georgia. His name was Andria while being a layman. When he was 16 years old, Ottomans kidnapped him and sold at Istanbul slave market. He was bought by Patriarch of Jerusa-lem Dositheos. Patriarchate of Jerusalem was located in Istanbul and Andria spent there 23 years. With the help of a new master, Dositheos Andria learnt theology and secular literature, philoso-phy, rhetoric, painting, writing, architecture and typographical work. He had an encyclopedic knowledge at his time. He knew Turkish, Greek, Arabic languages. After moving to Romania learnt old Slavonic and Romanian languages. He used to translate the letters of Catholicos-Patriarch of all Georgia to the Patriarch of Jerusalem and composed letters to send them to Georgia. Maybe, that time he was named Anthim the Iberian.

The great reformer of Romania Constantin Brncoveanu tried to reform Wallachia, Patriarch of Con-


stantinople advised him 40 years old well-known painter, callig-rapher Anthim the Iberian and entrusted him to manage typo-graphical work. There was just one printing-house in Wallachia at that time. Anthim the Iberian (Antim Ivireanul) managed to open four new printing-houses in Bucharest, Snagov, Rimnik and Tar-goviste. With the guidance of Anthim, here were published books in Romanian, Greek, Slavonic, Arabic and Turkish languages. Fur-thermore, except ecclesiastical books, here were printed school books in different spheres of science. Due to Anthim the Iberian during XVII-XVIII centuries Romania became an important cul-tural centre, that distributed other countries with Greek, Arabic, Slavonic books.

The first book that Anthim the Iberian published was transla- transla-ted from Old Greek to New Greek language and its name was A lui Vasilie Macedoneanul, mpratul grecilor, Capitole ndemn-toare 66, ctre fiul su, Leon neleptul i mprat tot al grecilor. It was followed by Greek-Romanian Liturgy and Psalms. The book was engraved and designed with miniatures by Anthim.

Anthim the Iberian (A. Ivireanul) dedicated all his life to the prosperity of Romanian national culture. He was the first who deci-ded that mass and reading of ecclesiastical and secular books ought to be learnt in Romanian language. This was that great national-cultural reform that gave a beginning to a new epoch in the lives of Romanian people. In 1694 Anthim the Iberian was transferred from Bucharest to Snagov Monastery. Here, he reconstructed a destroyed church, established a printing-house and even opened a

topographical school. With the efforts of Anthim, Snagov became a great cultural centre of the country. At the printing-ho-use of Snagov, Anthim published gospel in Romanian language. At the end of the text he made a significant postscript: As the man on a strange land wants to see the motherland and sufferers from the storm ask god calmness, so printer wants and is happy to finish his book. A huge nostalgia of the motherland is felt in these words. But Wallachia became his


second motherland, and this one was suffering under the supremacy of Otto-mans.

In 1705 Anthim the Iberian (A. Ivi-reanul) was sanctified as a bishop of Rimnik. He had a great authority over Romania. On January 27, 1708 Metro-politan Theodosius died, he made his will to choose Anthim the Iberian as a Metropolitan. On February 21, 1708 Anthim the Iberian was selected as the highest hierarchy of Romania-Walla-chia church. He became the real spiritual father of Romanian pe-ople. A prior of one of the monastery was writing: A great man came to Wallachia; divine Anthim, hierarchy of Romania-Walla-chia, son of wise Iberian people brought a light. Anthim the was an acknowledged orator. When he was chosen as a Metropolitan he said: You preserve Orthodoxy sacredly and immaculately, in spite of surrounding with strangers and suffer from difficulties and miseriesI was younger and worthless between the brothers as David was younger between his brothers, God did not look at my poverty. Let me suffer from any difficulties with you that will give time to us. These words were prophetic. Anthim had an oppor-tunity to hold a mass in Romanian language at churches and mo-nasteries. At that time Old Slavonic and Greek languages banished Romanian language from monasteries. That is why Anthim publi-shed gospel in Romanian and Greek languages. He wanted to show everyone that Romanian language could describe a text in foreign language with deepness and accuracy.

In 1713, in the centre of Bucharest Anthim the Iberian started building a monastery of All Saints on his own. Even today this monastery is called a Anthms monastery. In this beautiful church full of ornaments of Georgian style confluences with a Romanian one. It represents a wonderful example of woodcut. Anthim the Iberian (A. Ivireanul) performed a great work on an oak entrance door and Georgian ornaments on the stone. He painted the main icon of the church, wall mosaic and he partly participated in the painting of the walls. Anthim composed a typicon for the church


and it is framed in the leather cover made with gold and designed with Georgian ornaments. He asked Patriarch of Constantinople a deed to gain freedom for the monastery from the Greek Church. This beautiful monastery is located in Bucharest at #29 Anthim the Iberian street. The mass at this church is on. Near the church one can find a museum of Anthim the Iberian (A. Ivireanul), the exhibits tell us much about the life of Anthim the Iberian Roma-nian people love and respect him. You can find not only a church, museum or street named after him, but a corner of Anthim the Iberian (Antim Ivireanul) at the national museum as well.

In 1709 the King of Kartli Vakhtang VI established the first Georgian printing-house in Tbilisi. Anthim the Iberian did his best to assist the King. He connected Vakhtang VI with Constantin Brncoveanu and sent his best pupil Mikhai Istvanovic to Tbilisi. He printed some books in Georgian language. The first book was gospel. In 1712 The Knight in the Panthers Skin was published. Anthim put the gospel from Tbilisi in a beautiful frame, made a signature and sent it to C. Brncoveanu: Your name will live in centuries. Yours sincerely and always pray for you Metropolitan of Romania-Wallachia Anthim. Anhim the Iberian (A.Ivireanul) is an author of some works, among them is Homilies. Anhim used to design the books with his illustrations and miniatures himself, among them is the gospel, published in 1693. The merit of An-thim the Iberian is enormous. His significance stretches beyond the borders of Romania and Georgia. In 1710, the Patriarch of Je-rusalem wanted to submit Romanian church; Anthim the Iberian sent him a protest letter and for the first time signed it as Anthim of Romania-Wallachia. In other case, he used to sign as Anthim the Iberian.

He regretted a lot that his both two motherlands - Georgia and Romania were under the rule of Ottomans. That is why, once bou-ght and taken from his land by Ottomans, he was against the su-premacy of Ottomans in Romania and appealed Romanian people to fight against the Ottomans. Due to anti-Ottoman orientation, Anthim the Iberian (Antim Ivireanul) contradistinguished with the King of Romania. He was accused in the treason and being foreigner.

Anthim managed to deny the first accusation, but what he co-


uld do with the second one?! He was a foreigner for them! He was arrested, deprived ecclesiastical dignity, was given back his name Andria and was condemned to a lifelong exile on the Mount Sinai. But the Turkish Janissary corps killed Georgian Andria with swords and they throw him in the river Dauchy. It was on Septem-ber 14, 1716. Due to misfortune worthy representative of Roma-nian national history, reformer, orator, enlightener and spiritual confessor who was Georgian, died. One Romanian historian wro-te: How many times the sun looks down at Romania, Romanian people will remember Anthim the Iberian (A. Ivireanul) with love and respect, who put a stone in the base of Romanian culture and till the last breathe fought for its freedom.

In 1992 the Romanian church imputed Anthim the Iberian (Antim Ivireanul) to saint. His day became September 27 it is a day of Feast of the Cross. Georgians celebrate his day on June 26. In 1987, with the help of President of Georgia Eduard Shevardnadze and the Patriarch of Georgia Ilia II Giuli Chokhonelidze, a famous producer, took a film about Anthim the Iberian (A. Ivireanul).

Bibliography:1. . . . .

(#20,.71-75).., 1970 B. Kande-laki. The Church of Anthim the Iberian. Collection Friend of Monument (#20, pp. 71-75). Tbilisi, 1970

2. . .. (#8,.83-88). , . 1963. Ion Nanu. The Relations of Georgian-Romanian Art. Magazine Soviet Art (#8, pp. 83- 88). Tbilisi, 1963

3. .., 2004 The Life of Georgian Saints. Tbilisi, 2004

4. Antim Ivireanul. Opere, Editura, Bucuresti, 19975. Strempel Gabriel. Antim Ivireanul. Editura Academiei Ro-

mane, Bucuresti, 19976. . . , ., 19897. http://www.ambioni.ge 8. http://brili.ucoz.com 9. http://www.orthodoxtheology.ge


SUGESTII PENTRU ANALIZA IMPACTULUI MIGRAIEI ASUPRA SOCIETII R. MOLDOVA

Cerbuca Pavel, doctor n pedagogie,

Liceul AM, Chiinu, R. Moldova.

ntrebarea cheie: n ce msur migraia forei de munc poa-te afecta situaia familiei i relaiile dintre persoane?

Summary:Migration of people from one country to another is a process whi-

ch has commonly occurred in all historical periods and it is a part of human activity. In 20 years, however, the migration of Moldovan citizens has acquired a mass character, radically influencing the evo-lution of society, it lead to the destruction of stereotypes and creating of new values on which reorganized family relations, thinking and peoples life. Some people believe that the emigration has the negative consequences, others, in the oposite, as something positive. Anyway welcome to this phenomenon to identify those moments leading to the strengthening of intercultural dialogue and the exchange of valu-es among individuals.

Rezumat: Migraia persoanelor dintr-un loc n altul i din ar este un

proces obinuit, a avut loc n toate perioadele istorice i este o parte component a activitii omului. n ultimii 20 de ani, ns, migraia cetenilor din R. Moldova a cptat un caracter de mas, influennd radical evoluia societii, a dus la distrugerea stereoti-purilor i la crearea unor noi valori n baza crora se reorganizeaz relaiile n familie, modul de gndire i de via al oamenilor. Unele persoane consider c migraia persoanelor are consecine negati-ve, alii, dimpotriv, pozitive. Oricum este binevenit ca din acest fe-nomen s identificm acele momente care conduc la consolidarea dialogului intercultural i a schimbului de valori ntre persoane i popoare.


Cuvinte cheie: migraie, dialog intercultural, consecinele migraiei, schimbare de mentalitate, Diaspor.

Argument:Migraia persoanelor este un proces obinuit, avnd consecine

att pozitive, ct i negative asupra ecoluiei societii i destinelor oamenilor. n ultimii ani migraia cetenilor din R. Moldova a cptat un caracter specific, influennd radical evoluia societii i modul de gndire al oamenilor din R. Moldova. Cauzele sunt multiple: nrutirea brusc a situaiei social-economice n ar, creterea omajului, dorina de a-i mbunti condiiile de via, nivelul nalt al birocraiei i corupiei etc.

Din populaia rii de 3, 6 ml., practic un milion se afl la munc sau studii peste hotare, dintre care 66% din emigranii moldoveni au vrste cuprinse ntre 20 i 40 de ani. Cei mai muli ceteni se ncadreaz n munci sezoniere n Rusia (de re-gul brbaii, preponderent din me-diul rural), Italia (n special femeile), precum i alte state: Grecia, Portugalia, Spania i altele.

Efectele pozitive al migraiei const n faptul c emigranii tri-mit bani acas (remitene), ce reprezint 25% din PIB-ul naional, se schimb mentalitatea oamenilor, n special gndirea tinerei ge-neraii, se formeaz o nou cultur a muncii. Tinerii sunt motivai mai mult s nvee o limb strin, nva s fie mai tolerani fa de alte culturi i s participe la dezvoltarea societii dup mode-lele occidentale. Tot odat sunt evidente i consecinele negative ale migraiei: exodul de creieri, destrmarea familiilor, creterea numrului de copii orfani sociali i altele.

Sugestii pentru analiza fenomenului migraiei prin implicarea activ a elevilor n dialogul intercultural i schimb de valori

ntre oameni.

Pentru a analiza profund fenomenul migraiei profesorul cre-eaz condiii pentru ca elevii s studieze individual coninuturi concrete, identificnd cauzele acestui proces, apoi s discute n


perechi sau m grupuri cu colegii i s prezinte argumentat con-cluziile formulate. Profesorul va ghida elevii pentru a crea o list a problemelor legate de cunoaterea limbilor i a legilor statelor unde au migrat persoanele, tradiiile i obiceiurile de acolo, stereo-tipurile i modaliti de organizare a traiului oamenilor.

Pe parcursul studierii subiectului migraiei se vor formula ntre-bri i sarcini pentru stimularea potenialului creatriv al elevilor i dezvoltarea gndirii critice. Astfel de ntrebri i sarcini ar putea fi:

1. Avei rude apropiate sau parsoane cunoscute care au migrat peste hotare? Care sunt cauzele principale ale migraiei per-soanelor n alte ri?

2. Ce ateptri au persoanele care migreaz peste hotare? Credei c coincid ateptrile lor cu rezultatele?

3. Ce efecte pozitive i consecine negative are migraia forei de munc?

4. n ce ar migreaz majoritatea persoanelor din R. Moldo-va? Indic pe hart prin sgei cele 7 state de baz unde mi-greaz cetenii R. Moldova.

5. Completeaz tabelul dac sunt persoane din localitatea na-tal care migreaz i n alte state? Haureaz pe hart aceste state.

6. Ce schimbri au loc n componena demografic a localitii tale? Care e numrul populaiei din localitatea ta? Aproxi-mativ ci din ei au migrat peste hotare?

n analiza problemelor migraiei se organizeaz discuia n grupuri, de exemplu:

a. Grupul nr. 1. Ce schimbri de mentalitate au loc n condi-iile creterii migraiei forei de munc? Credei c mai mul-te sunt plusuri sau minusuri? Argumentai rspunsul prin exemple concrete.

b. Grupul nr. 2. - Ce bariere pot aprea n faa persoanelor care migreaz? Cum ei se discurc n noile condiii?

c. Grupul nr. 3. n ce situaie au ajuns rudele sau persoanele apropiate care au rmas acas? Cum ei ntrein relaiile i co-municarea cu persoanele care se afl la munc peste hotare?

d. Grupul nr. 4. Ce influene au loc asupra membrilor fami-liei n rezultatul migraiei forei de munc? Care sunt prin-cipalele bucurii ale copiilor atunci cnd prinii i rudele apropiate se ntorc acas?


Sunt ascultate rspunsurile liderilor grupurilor i profesorul propune tuturor s realizeze o list a problemelor identificate. Apoi discutnd n grupuri, elevii vor selecta o problem care n opinia lor are cel mai mare impact asupra familiei, persoanelor cu-noscute sau comunitii n general.

Se tie c este foarte dificil s se modeleze comportamentul persoanelor drept consecin a migraiei forei de munc, dar aceasta are loc sub influena condiiilor i implicaiilor nemijlo-cite ale persoanelor. Cu acest scop se propune organizarea unui joc de rol: Imaginai-v c suntei persoane care ai migrat sau care avei anumite relaii cu persoanele emigrante/imigrante i trebuie s stabilii relaii cu ei.

Elevii sunt ghidai s analizeze diverse cazuri reale din familie sau comunitate, s prezinte consecinele migraiei din perspectivele diferitor roluri i s rspund la ntrebri.

Rolul I O persoan care a migrat peste hotare

n ce ar ai migrat? Cum poi caracte-riza ara dat n cteva cuvinte? Cum te-ai integrat cu persoanele noi, lund n consideraie cultura, tradiiile, obiceiuri-le i stereotipurile existente acolo?

Rolul II Un locuitor din statul unde au sosit persoa-

ne strine

Cum reacionezi n situaia cnd n localitatea ta au sosit persoane stri-ne? n ce msur le nelegi opiunea lor de a prsi ara de origine? Cum te compori n noile condiii? Cu ce proble-me te confruni? Cum ai ncercat s le soluionezi?

Rolul III O rud sau o persoan

apropiat din R. Moldova

Cum te simii n situaia cnd persoa-nele apropiate sau rudele tale au migrat peste hotare? Cu ce probleme se confrun-t ei? Dar tu? Cum ai putea s-i ajui sau s te ajute ei?

Rolul IV O persoan care a sosit n R. Moldova din alte state

Cum reacioneaz oamenii din R. Mol-dova cnd ntlnesc persoane care au sosit din alte locuri? Cum ai putea s-i realizezi scopurile n noile locuri i s gseti limb comun cu ei?


n baza surselor anaizate i a rezultatelor jocului de rol, elevii sunt rugai s ia atitudine de ceea ce au nvat de la colegi n baza discuiei n grup, a jocurilor de rol i a surselor analizate. Aici pot fi adresate mai multe ntrebri: Cum ar trebui s-i organizezi viaa n condiiile creterii fenomenului migraiei? n ce msur ar trebui s nelegi alte persoane? Ce valori ar putea fi comune pentru per-soane diferite, indiferent de ara de origine.

n continuare elevii sunt rugai s-i analizeze propita parti-cipare n activitate, apoi s se exprime cu referire la participarea colegilor. Profesorul va formula o concluzie general i va aprecia implicarea elevilor, adresndu-le ntrebri, de exemplu:

a. Cum apreciai propia implicare n activitatea de astzi? Dai un calificativ de la 1 la 10. Dar a colegilor? Cine credei c merit aprecierea cea mai nalt? Argumentai.

b. Ce ai nsuit la lecia de astzi? Scriei cte dou ntrebri reieind din cele nvate. Rspundei la una din ntrebrile colegilor.

c. Ce perspective vezi pentru tine i pentru persoanele apropia-te n urmtorii ani, lund n consideraie creterea numru-lui de persoane care migreaz?

Sunt mai multe posibiliti de a analiza posibilitile de integra-re a persoanelor care au emigrat/imigrat, dar i schimbul cultural dintre ei i populaia cu care interacioneaz n noile condiii. Ele-vilor li se propune s-i imagineze c sunt persoane care emigreaz sau imigreaz i s rspund la ntrebrile:

a. Ce realizri culturale cunoti despre ara n care vrei s pleci? Ce noi valori ale statului n care ai migrat ai dori s nsueti?

b. Care tradiii i obiceiuri ai putea s le propui pentru a schim-ba modul de via al persoanelor apropiate sau cunoscute, rmase n R. Moldova?

c. Cum ar trebui s trieti, s-i organizezi modul de via cu oamenii n condiiile intensificrii procesului de migraie i consolidrii dialogului intercultural?

d. Cum vei manifesta tolerana fa de diferite opinii i culturi n acest sens?

Aflndu-se mai mult timp la munc peste hotare, unii concet-


eni ntemeind noi familii i-au creat condiii de trai decente, fiind convini c sunt acas n ara n care triesc i activeaz. Dar norcndu-se n ar de peste hotare din anumite motive, ei pretind c Moldova e patria lor i aici e casa lor adevrat.

n acest context are loc un schimb de experiene i valori culturale ntre persoanele care au migrati i cete-nii statelor cu care ei ntrein anumite relaii. Aflai peste hotare, compatrioii notri gtesc bucate ca la mama acas, druiesc suvenire cu simboluri naionale, organizeaz concerte i prezentri fiind mbrcai n costume naionale n cadrul festivitilor organizate de Diaspore etc.

Tot odat deseori compatrioii notri vin acas, nsoii de pri-eteni noi sau persoane dragi cu care au legat o relaie, fcndu-i cunotin cu monumentele culturale i locurile pitoreti din Mol-dova, cu buctria, srbtorile naionale, de exemplu: Ziua Trico-lorului, Mrior, Srbtoarea vinului etc., sau locale, cum ar fi Hramul localitii, zile nsemnate din familie etc.

Un exemplu de activitate n comunitate ar putea fi organizarea unui Festivalul Cultural cu genericul: Portretele Prietenilor. Activitatea const n prezentarea obiectelor i materialelor care exprim valori culturale, simboluri i sensuri importante despre migraie i oamenii care migreaz. n cadrul acestei activiti, pot fi expuse obiecte tradiionale, diverse bucate ale diferitor popoare, porturi tradiionale, tablouri, bijuterii, obiecte artizanale etc. Eve-nimentul se va ncheia cu o degustare de preparate tradiionale.

Elevii sunt ghidai s analizeze imagini cu monumente de cul-tur, cldiri sau locuri pitoreti din localitatea natal pentru a le prezenta oaspeilor, care eventual pot fi nsoii de rudele sau alte persoane apropiate de peste hotare. Apoi elevii, unii n grupuri a cte 4-6 persoane, vor alctui o scurt comunicare, demonstrnd valoarea realizrilor culturale sau locurile pitoreti din comunita-te. Comunicrile vor fi prezentate publicului.

Organizarea unei reflecii asupra acesto discuii poate fi efectu-at prin ntrebrile:


a. Ce monumente de cultur sau naturale se gsesc n localita-tea voastr?

b. Care sunt srbtorile, tradiiile i obiceiurile cele mai impor-tante specifice localitii voastre? Care din ele pot fi prezen-tate oaspeilor?

c. Ce bucate vei pune pe mas pentru a ntmpina oaspeii i cum vei amenaja ncperea? Pe cine vei invita dintre rude, prieteni sau persoane-resurs?

Rezultatele refleciei date poate fi necesar n pregtirea scena-riului Festivalului Cultural Porteretele prietenilor, care poate fi organizat n coal sau localitate. Cu acest scop elevii sunt rugai s schieze un mini-proiect al scenariului dat. Activitatea poate fi organizat pe grupe:

a. Grupul nr. 1. Ce simbol/emblem a Festivalului Cultural propunei? Cum va fi amenajat locul unde va fi desfurat evenimentul?

b. Grupul nr. 2. Ce va conine posterul informativ despre Fes-tivalul Cultural Porteretele prietenilor? Cum vei motiva localnicii s participle la eveniment?

c. Grupul nr. 3. Ce coninut vor avea invitaiile pentru oaspei? Cum va fi asigurat tehnic evenimentul?

d. Grupul nr. 4. Ce va conine programul Festivalului Cultural: Porteretele prietenilor? Cum va fi meninut durabilitatea evenimentului n anii urmtori?

Rezultatele lucrului n grup vor fi prezentate n faa clasei, unde pot fi adresare un ir de ntrebri, de exemplu:

a. Ce beneficii are societatea n rezultatul creterii migraiei forei de munc?


b. Ce atitudine ar trebui s avem fa de persoanele emigrante/imigrante?

c. Ce schimbri de comportament vei demonstra n baza stu-dierii temei i discuiilor despre migraie i impatul ei asupra societii?

d. De ce este important s fie dezvoltat dialogul intercultural dintre persoane de origine, opinie i educaie diferit?

Sugestii pentru extindere i aciuni n comunitate: Elevii pot fi implicai n discuii dirijate, pentru a identifica ce

proiecte sau activiti propun ei s fie organizate n localitatea na-tal pentru a consolida dialogul intercultural i relaiile inter-per-sonale.

n multe coli tinerii sunt implicai n implementarea proiectelor cu menire social i cultural, organizeaz diverse activiti, unde se discut consecinele problemei migraiei. Se propune de a organiza n colaborarea cu colegii din alte clase, profesori, prini, prieteni i membrii comunitii activiti, precum: mese rotunde, conferine, dezbateri publice, ntlniri cu persoane resurse, studii tiinifice, fes-tivalul cntecului i a dansului, expoziii de art, maruri turistice; organizarea revistei colare, ngrijirea monumentelor istorice etc.

De exemplu drept idei pentru o dezbatere despre migraie pot fi:

argumente Pro: a) schimbarea mentalitii populaiei; b) mbuntirea condiiilor de trai; c) stabilirea unor relaii noi; d) ajutorul acordat persoanelor apropiate; e) contribuie la consolidarea bugetului R. Moldova etc.

argumente Contra: a) dezmembrarea familiilor; b) apariia unei noi categorii sociale, numite copii orfani;c) manipularea cu unele persoane, nimerind n situaie de scla-

vie, prostituie etc.


Bibliografie:1. Migraia n Republica Moldova: cauze i efecte. Program

de cercetare. Sondaj al Forei de Munc, Biroul Naional de Statistic. Chiinu, 2011.

2. Migraia Forei de Munc. Biroul Naional de Statistic. Chiinu, 2012.

3. . - . -- , 2012.

4. Vlad Pslaru, Principiul pozitiv al educaiei, Civitas, Chiinu, 2003.

5. Situaia copiilor rmai fr ngrijire printeasc n rezultatul migraiei. Raport de studiu/CIDDC, Chiinu, 2012.

6. Ghid pentru profesionitii care lucreaz cu copiii migranilor, CIDDC, Chiinu, 2009.

7. http://2011.europa.md/subpagina/arata/32/Migratia

FROM EMIGRANTS PERSPECTIVES

Seil Buket (Meydan) Harut, History teacher, Fatma Yaar nen

Ticaret Meslek Lisesi, Ankara, Turkey

Key Question: How does forced migration affect people?

Summary:This activity focused on one of the major migration in Turkish

history. Students will discuss the migration in the context of Lausan-ne Exchange. Students will fill the general framework of Lausanne Treaty with human-interest stories from emigration. These stories contain a large humanity that we cannot find it inside grant narra-tive. In this activity students will improve their historical understan-ding by listening emigration from live witnesses, discuss, analyze and evaluate the sources.


Key Words: Forced migration, the Lausanne Exchange Proto-col, Turkey, Greece.

Preparation of Lesson: Copy of the worksheets according to groups numbers.

Process1. Ask the students What would you like to take with you if

you are obliged to leave home and never come back? (5 min) (STARTER)

2. Divide the class into groups of four or five students. TellthestudentsthattheyllimaginethemselveslivinginGre-

ece as a Turk in 1920s. They learnt from the newspapers that the negotiation between the Turkish and Greek governments about Compulsory Population Exchange was settled; it meant they have to migrate to Turkey. What kind of questions rises in their mind? Ask them to prepare 5 questions about their situation. Such as Where are we going to stay? What can we take with us? etc. (10 min)

Tellthestudentstotakenotetheirquestion. Askthemtosharetheirquestionsandanswers.3. Hand out Worksheet 1 to the groups. Tell the students find

out answers according to data provided in Worksheet-1. (15 min)

4. Worksheet 2 is composed of three sections A, B, C. Deliver the worksheet-4A to one group and 4B to the other group. Worksheet 4A, 4B is composed of mixed memories of Gre-ek and Turkish migrants. However, the words, which shows exchanged Greek or Turkish people, are removed from the worksheets so that students would not understand who is migrating where. Ask students to analyze the worksheets, 4A, and 4B. Then give the worksheet 4C and want them to answer the questions. Have the groups read their answers. (20 min)

Afterfinishingtheactivityyoucouldreadouttheidentityofthe immigrants. Followings are correct words to be filled in the blank spaces in Worksheet 4A- 4B.(15 min)

4A: in Greece, Kayseri (in Turkey), Turkey, Vrano (in Gre-ece)


Photograph: Orhodox Immigrants to leave from Turkey 4B: Tessaloniki (in Greece), Anastasia (Orthodox immigrant

from Turkey), Greek, Sabiha Yavuz (Turk immigrant from Greek)

Photograph: Muslim Immigrants to leave from Greece Askthemtowritealettertotheauthoritywhoimplemented

the Lausanne Exchange Protocol by taking into consideration of humanitarian suffering. (10 min)

Evaluation: Tell the students prepare three questions and an-swer one of them according to what they have learnt in this course.

WORKSHEET-1Lausanne Peace Treaty VI. Convention Concerning the Ex-

change of Greek and Turkish Populations Signed at Lausanne, Ja-nuary 30, 1923.

The Government of the Grand National Assembly of Turkey and the Greek Government have agreed upon the following pro-visions:

Article 1. As from the 1st May, 1923, there shall take place a compulsory exchange of Turkish subject of the Greek Orthodox religion established in Turkish territory, and of the Greek sub-jects of the Moslem religion established in Greek territory. These persons shall not return to live in Turkey or Greece respectively without the authorization of the Turkish Government or of the Greek Government respectively.

Article 5. Subject to the provisions of Articles 9 and 10 of the present Convention, the rights of property and monetary assets of Greeks in Turkey or Moslems in Greece shall not be prejudiced in consequence of the exchange to be carried out under the present Convention.

Article 7. The emigrants will lose the nationality of the coun-try which they are leaving, and will acquire the nationality of the country of their destination, upon their arrival in the territory of the latter country. ()

Article 8. Emigrants shall be free to take away with them or to arrange for the transport of their movable property of every kind, without being liable on this account to the payment of any export duty or any other tax.()


The fullest facilities for transport shall be provided by the au-thorities of the two countries, upon the recommendation of the Mixed Commission provided for in Article 11.

Emigrants who may not be able to take away all or part of their movable property can leave it behind. In that event, the local autho-rities shall be required to draw up, the emigrant in question being given an opportunity to be heard, an inventory and valuation of the property left by him. Procs-verbaux containing the inventory and the valuation of the movable property left by the emigrant shall be drawn up in four copies, one of which shall be kept by the local au-thorities, the second transmitted to the Mixed Commission provi-ded for in Article 11 to serve as the basis for the liquidation provided for by Article 9, the third shall be handed to the Government of the country to which the emigrant is going, and the fourth to the emi-grant himself.

Article 9. Immovable property, whether rural or urban, belon-ging to emigrants, or to the communities mentioned in Article 8, and the movable property left by these emigrants or communities, shall be liquidated in accordance with the following provisions by the Mixed Commission provided for in Article 11. ()

Article 14. The Commission shall transmit to the owner con-cerned a declaration stating the sum due to him in respect of the property of which he has been dispossessed and such property shall remain at the disposal of the Government on whose territory it is situated.

The total sums due on the basis of these declarations shall con-stitute a Government debt from the country where the liquidation takes place to the Government of the country to which the emi-grant belongs. The emigrant shall in principle be entitled to receive in the country to which he emigrates, as representing the sums due to him, property of a value equal to and of the same nature as that which he has left behind. ()

Lozan Bar Konferans-Tutanaklar Belgeler-Takm: II Cilt: Sadeletiren Seha L. Meray, Ankara niversitesi SBF Yaynlar,

Ankara, 10 Haziran 1930.


INFORMATION NOTE:According to the Protocol of Article 11, in order to realize ex-

change procedures, a ministry was established. The Ministry sent letters in order to get information about the conditions (geogra-phical, economical, social situation of the area and also what kind of farming were exist and how much land were empty) of the area for exchanged people. Furthermore, they planned the procedures according to the answers of Turkish Committee about the calcula-tion of number of exchanged people in Greece. The Government took measures in order to provide exchanged peoples need. Al-most all of the exchanged peoples transportation was done by fer-ries belonged to Seyr-i Sefain daresi. The ferries departed from Turkey took on the exchanged people from Salonika, Hania, He-raklion, Crete, etc.. They were transported to the locations which had big ports like zmir, stanbul, Samsun and Trabzon.

Ramazan Tosun, Trk-Rum Nfus Mbadelesi, Trkler, c. 16. s. 604.

Kaynak:skan Tarihesi, Hamit Matbaas, stanbul 1932.

WORKSHEET ASource 1. A lot of health-related problems of immigrants had

emerged in before the com-mencement of the exchange pro-cesses. A lot of people; elderly, babies and children died as a result of harsh conditions of road trip or the attacks on them until rea-ching wharves. Some of them began to lose their health in these harsh conditions until reaching wharves. For the people who were


exiled from their hometown in a state of being sentenced to death, the troubles continued during the ship trip. The large number of people and the shortage of fresh water for cleaning and drinking had caused these troubles during this long and unhealthy ship trip. In addition, the elderly and children who could not stand ship trip lost their lives.

Gl KARACER, Trkiye Kent Yaam ve Mbadiller (1923-1930), unprinted thesis, zmir 2006.www.lozanmbadilleri.org.tr

Source 3. Emigrant expressions:My father used to miss our village and house in very much.

He often used to tell.... rst time in 1974, permission and visa were started to be given to the emigrants for going toMy father said: Ive already got old daughter. I cannot go there. You go. This is the address. These were our neighbors. Find our house and our home-land. Bring me a bag of garden soil and a bottle of water from our fountain if it is still there. Before I die, I want to kiss our soil and drink our water.

Kemal YALIN, Emanet eyiz Mbadele nsanlar, Birza-manlar Yaynclk, stanbul 2006.

Source 4. Emigrant expression: I used to listen to the conversations beginning with our ho-

meland In our homeland rain used to come on this side and rain like this In our homeland spring waters used to flow like thatIn our homeland mountains were not the mountains you know.... they died saying our homeland, our homeland. Here now I was in our homeland


WORKSHEET BSource 1. Morgenthau, who observed the arrival of Immigrants

to the Port of..............explained his impressions as follows: 7, 000 people had been filled in a ship which has a normal capacity of 2.000. State of these people packed like sardines in a deck was a hu-man misery full of pain. They had been in the sea for four days, and they had neither a tiny space to sleep, a little food to eat, nor a


place to meet the toilet needs. For four days and four nights, many of them had remained standing on the deck, drenched with rain fall. The cold night winds had sunk in to them, sunlight had blistered on their skin. They arrived to the shore in rags, hungry, sick, insects co-vered, sunken eyes and breathing in the smell of human feces their heads bent forward in despair.

Bar DEMRTA, Lozan Mbadele Szlemesinin Etkileri ve Sonular zerine Bir Aratrma, Unprinted Thesis, Bursa 2008. www.lozanmubadilleri.org

Source 3. Emigrant expressions:... explains: I couldnt learn the language of this place, I cannot speak... I do not know writing. If I go to our village now, I will find all the houses one by one. I dont forget any of them. I was 25-26 years old when I came here ... I am older than 100 years but I couldnt learn the language. I never forget our village. We lived like brothers. If I go now I will find my house as I put with my hand.


Source 4. Emigrant expressions:... tells his/her longing as fol-lows: We wish we could go and see our house. We miss so much so we wanted to see. We want those who are living in our homes to look after and keep clean our homes and water our flowers.



WORKSHEET C1. According to Source 1, what can you say about the conditi-

ons of your trip? (Write 3 sentences). If you were one of the passengers what would you feel? Write 5 words to describe your feelings.

2. Imagine yourself as one of the passengers in the photogra-ph. What can you say about the conditions of your trip? If you were one of the passengers what would you feel? Write 5 words to describe your feelings.

3. Based on the Source 3, write 1-2 sentences summarizing the perspectives of the emigrants for their former land.

4. Based on the Source 4, write 1-2 sentences summarizing the perspectives of the emigrants for their former land.

COMPETENA DE A FI EDUCAT INTERCULTURAL DIN PERSPECTIVA MIGRAIEI

Mariana Marin, preedintele AGIRoMd, resactor-ef al Revisteinvtorul Modern

doctor n pedagogie.

ntrebarea cheie: Cum s valorificm experiena avansat despre educaia intercultural din comunitate?

Summary:Intercultural competence means being educated today in Mol-

dova not only a new approach to educational dimension, but a re-flection of the self, the coexistence and sustainability in social life. Underwritten trend lies in human resources belonging to different cultures, ethnic, linguistic, religious. The teacher tolerant and rewar-ding cultural values is a priority in a sense modern learning. This approach will ensure good child-centered activity, and fusion of di-fferent traditions and customs in the idea of enriching the national culture.


Rezumat:Competena de a fi educat intercultural semnific azi, n Repu-

blica Moldova nu doar o nou abordare a dimensiunii educaionale, ci o reflecie asupra sinelui, asupra coexistenei i durabilitii n via-a social. Tendina subscris rezid n resursele umane care aparin diverselor culturi etnice, lingvistice, religioase. Modelul profesorului tolerant i valorizant al valorilor culturale este prioritar ntr-o accep-ie didactic modern. Acesta va asigura bunul demers al activitii centrate pe copil, dar i fuziunea diverselor tradiii, obiceiuri n ideea mbogirii culturii naionale.

Cuvinte-cheie: educaie intercultural, competen, migraiu-ne, modelul profesorului, programe analitice, curriculum intercul-tural.

Argument:Programele analitice ale formrilor iniiale n domeniul peda-

gogiei abordeaz aceast dimensiune, ns ntr-un mod flotant, transversal. Importana acestei discipline ca fiind independent i absolut necesar ntr-un portofoliu de programe de formare pro-fesional continu este indiscutabil.

Redimensionarea conceptului de educaie intercultural poate fi ajustat din perspectiva problemei specifice Republicii Moldova. Este vorba de fenomenul migraiei, care are consecine asupra dez-voltrii unei naiuni.

Cadrele didactice trebuie pregtite pentru a suporta consecin-ele migraiei dintr-o perspectiv intercultural. Conceptul disci-plinei educaie intercultural vizeaz componentele competenei interculturale care la rndul su deriv din: capacitatea de a ne-gocia semnificaiile culturale i capacitatea de a respecta diferitele identiti ale actorilor umani din medii multiculturale, competen-e a cror formare este facilitat prin ptrunderea masterandului n problematicile interculturale, problematici alctuite la intersec-ia mai multor domenii disciplinare care stimuleaz negocierea de sensuri i procese de autoreflecie, absolut indispensabile n situa-ie de interaciune cultural.

Primii pai concrei pentru achiziionarea acestor competene i va face studentul prin ptrunderea n prima unitate de nvare,


care produce familiarizarea cu domeniul interdisciplinar al edu-caiei interculturale i cu achiziii personale de tipul acceptrii di-ferenei, autorefleciei i a negocierii de sensuri; capacitatea de a mobiliza cunotine i concepte, metode de aciune, triri afective i atitudini pozitive n rezolvarea unor situaii de interaciune cul-tural i capacitatea de adaptare, de reorganizare n mod deschis, flexibil i creativ a studentului n faa unor valori diferite de cele ale culturii de origine; capacitatea de a stabili cu uurin contacte culturale i de a ptrunde i transmite semnificaii culturale dife-rite; capacitatea de a produce soluii optime la probleme cu grad sporit de dificultate in contexte multiculturale i capacitatea de a de-construi la nivelul reprezentrii elevilor a unor imagini i de nlocuire a lor cu altele mai adecvate realitii multiculturale.

Competene specifice:La nivel de cunoatere: Demonstrareanelegeriiimportaneisocialeieducaiona-

le a disciplinei educaie intercultural; Explicareacontradiciilornjurultermenuluiintercultural;La nivel de aplicare: Interpretarea dinnoua perspectiv intercultural asupra

conceptului de cultur; Demonstrareanelegeriifundamenteloreducaieiintercul-

turale (concept, principii, teorii, legiti, forme, metode etc) Dezvluireadimensiunilorculturalenrelaiecupoteniale-

le proiective de dezvoltare; Comentareamodelului elementelor comportamentale ale

culturii Interpretareaevoluieiidezvoltriiabordrilorintercultu-

rale n educaieLa nivel de integrare: Caracterizareadimensiuniloreducaieiinterculturale; DezvluireacomponentelorCurriculaeducaieiintercultu-

ral; Comentareaideilorieseneideformareacadrelordidacti-

ce pentru interculturalitate.


Tematica i realizarea orientativ a orelorConinuturi Curs SeminarFundamentele educaiei interculturale. 2 2Noua perspectiv intercultural asupra conceptului de cultur. 4 4

Bazele teoretice ale pedagogiei interculturale. 2 2Abordri interculturale n educaie (definiii ale culturii). 2 2

Educaia intercultural i migraia. 2 2Dimensiunile educaiei interculturale. 2 2Contribuii ale psihologiei interculturale la formarea cadrelor didactice pentru o educa-ie intercultural.

2 4

Curriculumul intercultural. 2 2Total: 18 20

EDUCAIE INTERCULTURAL

Fundamentele educaiei interculturale. Conceptul de educa-ie intercultural. Aspecte epistemologice i disciplinare ale edu-caiei interculturale. Evoluia i dezvoltarea abordrilor intercul-turale n educaie.

Noua perspectiv intercultural asupra conceptului de cultur. Specificul cunoaterii in educaia intercultural. Compe-tena cultural i competena intercultural. Modelul icebergului cultural. Modelul privind coninutul cultural. Modelul culturii ca programare mental. Modelul elementelor comportamentale ale culturii.

Bazele teoretice ale pedagogiei interculturale. Impactul psihologiei i sociologiei n construcia educaiei interculturale. Construcia problematicilor interculturale. Comunicarea intercul-tural. Educaia intercultural educaie pentru toi. Abordrile interculturale intre cercetare tiinific i practici de teren.

Abordri interculturale n educaie (definiii ale culturii). Culturi i stereotipuri. Culturi n contact. Efectele contactelor culturale. Relativismul cultural, colectivismul i individualismul, culturi i migraii, enculturaia i variaiile culturale, aculturaiile i relaiile etnice.


Educaia intercultural i migraia. Consecinele migraiei din perspectiva consolidrii dialogului intercultural. Modaliti de consolidri a demnitii persoanei, a identitii de neam i a simu-lui apartenenei la o comunitate de oameni. Concetenii notri de peste hotare, contribuie la consolidarea imaginii rii. Schimbri de mentalitate n contextul intensificrii migraie. Rolul Diasporei n consolidarea comunitilor i dezvoltarea dialogului intercul-tural. Migraia i schimbul de valori culturale ntre oameni, co-muniti i state. Migraia i destinele oamenilor, a familiilor i comunitilor.

Dimensiunile educaiei interculturale. Dimensiunea cuno-tinelor, a deprinderilor sau a atitudinii? Componente ale compe-tenei interculturale. Dimensiunea experienei. Educaia intercul-tural n contextele educaiei formale, informale i nonformale. Educabilitatea universal.

Contribuii ale psihologiei interculturale la formarea cadre-lor didactice pentru o educaie intercultural. Noile perspective ale formrii interculturale a profesorilor. Interculturalitatea va-loare esenial a formrii profesorilor. Profilul profesorului com-petent intercultural. Implicaii pedagogice i psihologice pentru formarea cadrelor didactice.

Curriculumul intercultural. Programe centrate pe coninu-turi versus curriculumul intercultural. Redimensionarea inter-cultural a curriculumului, modele de strategii. Curriculumul di-fereniat i educaia intercultural. Raportul interculturalului cu sistemele de educaie: pluralitatea sociocultural i curriculumul educaiei generale.

Ideea pregtirii cadrelor didactice pentru fenomenul dat poate fi asigurat de un ir de dezbateri pe urmtoarele probleme:

1. Definii conceptul de educaie intercultural din perspectiva premiselor teoretice fundamentale.

2. Caracterizai n 2 enunuri importana social i educaio-nal a disciplinei educaie intercultural.

3. Enumerai 2-3 polemici existente n jurul termenului educa-ie intercultural.

4. Exemplificai n limitele spaiului rezervat diferena dintre conceptul de educaie intercultural i educaie multicultu-ral.


5. Interpretai printr-un exemplu concret sintagma de la com-peten cultural la o competen intercultural.

6. Demonstrai n 2 enunuri impactul stereotipului cultural asupra educaiei interculturale.

7. Enumerai competenele de personalitate ce se pot forma sau ameliora prin ptrunderea n domeniul educaiei intercultu-rale.

8. n ce msur cunoaterea practicilor culturale ale familiilor provenind din rndul minoritilor etnice din R. Moldova, ar ajuta educaiei realizate n coal?

9. Exemplificai disciplinele colare, universitare care au la baz competena intercultural.

10. Expunei-v prerea: Educaia intercultural ar trebui s constituie o disciplin de studiu separat, o or opional sau ar putea fi realizat pe concepia transversalitii n ca-drul curricular?

11. Enumerai 10 cuvinte-cheie ale educaiei interculturale.12. Scriei n 4 enunuri un microeseu - reflecie asupra proble-

maticii educaiei interculturale, avnd ca repere urmtoarele idei: cultur vie, dinamic; interaciune; arogana cultural; dialog cultural; egalitate de anse; identitate proprie etc.

Suport bibliografic n predarea cursului:1. Barlogeanu L, coord. 2005, Identitate i globalizare, Humani-

tas.2. Barlogeanu L i Crian A coord, 2005, Ghid de politici inter-

culturale, Humanitas.3. Barlogeanu L, 2005, Strategii identitare i interculturalitate in

spaiul romanesc, Humanitas.4. Case, P., Deol, S. 1985, Managing Intercultural Negotiations,

SIETAR International, Washinton, D.C.5. Cozma T. (coord.) 2001, O nou provocare pentru

educaie:interculturalitatea, POLIROM.6. Cuco C. 2000, Educaia- Dimensiuni culturale i intercultu-

rale, POLIROM.7. Dasen. P, Perregaux C. 1999, Educaie intercultural.Editura

Polirom, Iai.8. Eldering L, Kloprogee J 1989, Different Cultures Same School.

Ethnic9. Minority Children in Europe, Swets & Zeitlinger, Amster-


dam*** 1997 Report on Minorities, Dutch Ministry of Educa-tion, Culture and Sciences.

10. Hamilton, C.V. 1977, Race and Education: a Search for Legiti-macy, in J.

11. Rotherman, Issues in Race and Ethnic Relations, P.E. Peacock, Illinois.

12. Mok, I., Reinsch, P. 1999, A Colourful Choice, Parel national advisory centre for intercultural teaching materials & Euro-pean Platform for Dutch Education.

13. Nedelcu Anca, 2004, Invarea intercultural in coal. Ghid pentru formarea cadrelor didactice, Humanitas.

14. Nedelcu, A., 2008, Fundamentele educaiei interculturale, ed. Polirom, Iai.

15. Rey, M. 1984, Les dimensions dune pedagogie interculturelle, Berne.

16. Rey, M. 1997, Identites culturelles et interculturalite en Europe, Centre europeen de la culture, Actes Sud, Geneve.

17. Vianu, T 1982, Studii de filosofia culturii, Ed. Eminescu, Bu-curesti

18. Wintle, M 1996, Culture and Identity in Europe, Singapore, Sydney.

FENOMENUL MIGRAIEI I GENERAIA MEAo formul constructivist a studierii dramei

i a destinelor umane ale emigranilor

Tamara Cristei, profesor de Limba i literatura romn.

Baidaus D., Mogldea C., Pascaru M., elevi din cl. a X-a A, LAM

Summary:The formation area of the educated subjects at present in the

Republic of Moldova is a complex one and due to the heterogeneo-us and complicated amalgam of the existential processes which are taking place at present in our society. The new realities regard all vital domains a pupil needs for his development as a personality and for his harmonious integration in the society, that is why we point out the socio-constructivist paradigm in an interactive manner of


accomplishing the educational process in the postmodern context of the pluralism of opinions, of the decision making process on ones own and of the model of the action man. The implementation of this paradigm facilitates the clear outlining of the outlooks on the world, building ones own ways of finding out and solving the problems of the contemporaneity.

Cuvinte-cheie: proces migraional, paradigm constructivist, intercultural intern/extern, context, pretext, destin implacabil, lume social.

Argument.Spaiul de formare a subiecilor educai la etapa actual n RM

este unul complex datorit amalgamului eterogen i complicat al proceselor existeniale ce se produc actualmente n societate, martori activi ai crora devin elevii, deseori antrenai nemijlocit n vrtejul unor schimbri de habitus i comportament, pentru care ei nc nu sunt pregtii, dar care au un impact puternic asu-pra entitii i integritii emoional-psihice, asupra formrii unei nelegeri clare a lumii n care se afl, precum i asupra cunoaterii de sine, descoperirii i punerii n valoare a potenialului propriei personaliti printr-o continu manifestare a atitudinii reflexive i acionale. Noile realiti ce vizeaz toate domeniile vitale, de care are nevoie elevul pentru a se dezvolta i a se afirma, se desfoar panoramic i cu o rapiditate ce nu las loc suficient pentru o asuma-re lent i o cunoatere ampl, ceea ce ar asigura o contextualizare benevolene a acestuia i n termenii adecvai individualitii lui.

Dup cderea vechiului sistem politic i instituirea noilor relaii de pia, n republic a aprut i s-a extins vertiginos fenomenul srciei (la cellalt pol fiind cel al mbogirii unora), ceea ce a avut un puternic impact negativ asupra sistemului valorilor de via a membrilor societii. n legtur cu acest fapt, s-a declanat ma-siv procesul migraional, care a afectat evident economia, familia, cariera, educaia etc. Se produce o percepere alarmant i alertat a acestor schimbri, ce fractureaz, demoleaz universul paradi-siac al copilriei ca spaiu organic armonios al devenirii tinerei personalitii umane. De aceea sistemul educaional este dator s circumscrie, n aria politicilor sale flexibile, diverse proiecte care


s acopere nevoile stringente aprute n urma acestor schimbri i s faciliteze procesul adecvat i firesc al formrii personalitii integre a elevului.

Rolul profesorului n acest proces este incontestabil i multiplu: fiind un observator atent i analist competent al celor trei compo-nente puse permanent n corelaie (elev - obiectivele educaionale schimbrile sociale), un mediator expert i conceptor de noi demersuri educaionale care s angajeze elevii, prin acionarea universului lor de cunoatere, gndire, trire i posibiliti de pro-ducere, la conturarea clar a punctelor de vedere despre obiectul de cunoatere, la construirea propriilor parcursuri de nelegere i soluionare a problemelor care le pericliteaz procesul formrii plenare i devenirii contientizate.

Aceste consideraii pedagogice susin paradigma socio-constructivist a formulei interactive de realizare a procesului funcional al educaiei n contextul postmodern al pluralismului de opinii, al lurii de decizii pe cont propriu i al modelului de om al aciunii. Paradigma dat, precum se tie, angajeaz motivat subiectul care nva prin construirea/ re-construirea propriilor cunotine n cadrul activitilor concepute i proiectate de elev intenionat s descopere/neleag/elaboreze noi/alte produse ce-i asigur interaciunile a) cu obiectul de nvare; b) cu anumite cunotine anterioare, necesare realizrii situaiei date de nvare dimensiune nemijlocit constructivist-interactiv; c) cu ali subieci-parteneri, printre care i profesorul, ceea ce concretizeaz dimensiune sociologic a paradigmei.[1, p. 39] Cu att mai mult c un imperativ al politicii educaionale de astzi a devenit pregtirea elevilor pentru procesul de socializare, prin crearea unor situaii de nvare care s mbine, raional i atitudinal, procesele cog-nitive cu interaciunile sociale, s prilejuiasc confruntri de idei pertinente i viabile provocate de aceste interaciuni.

Este evident c formula socio-constructivist este maxim axa-t pe elevul care particip intenionat la propria formare-educare, ceea ce vizeaz construirea individual a cunoaterii personale, dar i ofer tuturor actanilor procesului instructiv s-i exerci-te misiunea interactiv, construind mpreun, n cel mai eficient mod, explorndu-i intercondiionat propriile cunotine, n baza crora i le construiesc pe cele noi. De aceea, pe bun dreptate,


parcursurile didactice constructiviste faciliteaz astzi pregtirea elevilor pentru o mai sigur i contientizat integrare partici-pativ, personalizat, n societatea pluralist, pragmatic i mul-ticultural. Unele dintre aceste consideraii au fost infiltrate n discuiile motivaionale cu elevii claselor a X-a pe parcursul studi-erii coninuturilor propuse n cadrul Genului epic.

Declanarea s-a produs n situaia de nvare a particularitilor distincte ale acestuia, actualizndu-se cuvintele-cheie ale noiunii pornind de la interaciunea pe care o au elevii nii cu spaiul n care se afl, cu Cellalt/ Ceilali din jur, cu natura evenimentelor n care sunt antrenai. nelegnd particularitile de azi ale existenei, elevii le-au interacionat cu lecturile efectuate, reconstruindu-le prin povestire artistic n formul memorialistic sau a dialogului interactiv autor cititor; autor personaj; autor editor; cititor - cititor etc., relevnd particulariti de construire a operei epice n baza cunotinelor din gimnaziu i edificndu-i cunotinele prin descoperirea altor aspecte ce-i determinau s le justifice rolul, funcia artistic.

Astfel ei i mbogesc prin motivaie intrinsec sistemul de cunotine, consolidndu-le prin transferul pe alte lecturi achiziionate, care le propune un cronotop ce se nscrie n actu-alitate, un film evenimenial pe care-l poate privi pe viu i, n definitiv, un spaiu uman care-l nconjoar aievea. Acestui orizont de ateptare i rspund operele care reflect fenomenul migraiei, la care asist/particip att pasiv ct i activ elevii din republic, iar nelegerea i conturarea unei atitudini contientizate a acestuia este destul de anevoioas. De aceea ne-am propus studierea aces-tuia, n limita posibilitilor, n cadrul unui proiect: Fenomenul migraiei i generaia mea. Agenii proiectului au fost trei elevi din clasa a X-a, ceilali constituind un grup social primar.

Coninutul proiectului. Contextul curricular: Genul dramatic. Drama. Cunotinele reper fac parte din aceast arie. Elevii sunt angajai n procesul descoperirii i examinrii aspectelor de via care le solicit extinderea orizontului cunoaterii, motivarea intrin-sec a nelegerii realitii existeniale prin re-trirea/co-trirea aces-teia, aprofundarea, pe acest fundal, a cunotinelor despre dram i implementarea lor n produse finite. n scopul realizrii acestui


demers, echipa de elevi-experi a organizat o consultare a grupului social al clasei pentru a determina problema de maxim interes, au formulat tema, anumite obiective i posibilele produse, scopul final viznd redactarea unui proiect de soluionare a problemei i mon-tarea unui spectacol n baza piesei lui D. Crudu Oameni ai nimnui. Experii au moderat asumarea sarcinilor de ctre elevi n mod indi-vidual i n grupuri.

Realizarea proiectului. A. Un grup de elevi (parte din care au prinii plecai la munc peste hotare) au redactat cte o reflecie personal, parial ghidat de parametri care s permit, concen-trarea pe esena problemei, pe construirea de situaii de nvare i de mesaje/produse:

formulareaproprieinelegeriafenomenuluimigraieiprinprisma unor triri, lecturi, observaii asupra realitii;

prezentarea/interpretarea fenomenului n baza exempluluifamiliei /cunoscuilor;

reflectarea asupra consecinelor migraiei prinilor/rude-lor/cunoscuilor n raport cu propriul destin/devenire ca personalitate.

Produselepotconstituiunmaterialrelevantpentruoemi-siune transmis pe postul de radio al liceului, iar, dup eva-luare de ctre grupul de experi i profesor, autorii lor le-au structurat n formatul paginilor revistei on lyne a liceului Logos demiurgic.

n topul acestora s-a evideniat reflecia elevului C. Mogldea: Suntem cu toii nite psri ce zboar mereu Suntem nite psri, dar, ct de straniu nu ar fi, nu avem cuib Imposibil!, ar fi afirmat cineva, dar veridicitatea acestui fapt nu rezult din cuvintele mele sau din vorbele altuia, ci este dovedit de situaia actual a rii noastre i de zborul nostru nehotrt.

Suntem nite psri, iar zborul nostru este dictat de instinctul acestora de a cuta mereu un trai mai bun, cltorind i lsnd totul n urm, n sperana c n rile calde cuibul va fi mai confortabil i mai ncptor. i poate ar fi ceva normal, poate nu ar trebui s se discute despre aceasta, cci fiecare e liber s zboare unde dorete, s-i schimbe mereu locul de trai, s rvneasc la mai bine, dar aceste


psri au totui pui, care nc nu pot zbura, care nc nu au aripi, care cer mil i se tupileaz la cea mai mic adiere de vnt, pui c-rora psrile-prini le spun c pleac s le asigure un trai mai de-cent, pui lsai n cuiburi strine, pentru c cele mature au hotrt c aa e mai bine.

Dar oare acesta e un trai mai bun? Oare pot aceti pui s creasc singuri, dac pasrea-mam nu e alturi s-i acopere cu aripa ei ocrotitoare i cald cnd le e frig? Ea nu aici, lng ei, s-i nvee s zboare sigur, s zboare ntotdeauna, s se bucure de zborul lor cuteztor n nalturi! Ea este departe de ar, de ei i poart n suflet o povar grea: cea a neputinei de a le insufla ncredere n via, de a le cultiva dragostea de cminul familial, de plaiul strbun, abilitatea de a depista rul i a se proteja, de a Oare pasrea strin poate oferi cldura inimii de mam? Dar atunci cnd e noapte, cine s le citeasc poveti i s-i srute pe frunte, dorindu-le noapte bun?! Banii le pot asigura oare un viitor?! Astfel se pot lamenta doar unii naivi, dar viaa copiilor fr iubirea i sprijinul moral, de zi cu zi, al prinilor nu este via, ci pur i simplu existen, ca i cea a patru-pedelor(Acestea ns au o condiie atenuant: nu au contiin).

Consecinele pentru cei prsii sunt din cele mai grave: devin copii ai strzii, hoi, bolnavi psihic, tind spre suicid etc Viaa pen-tru ei capt o culoare sumbr, senzaia e de un frig ptrunztor pn n

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Ghid Metodologic Migratia si Consolidarea Dialogului Intercultural