Conference Program

The construct of homophobia is often associated with sexual minorities, whose members are immersed in a hostile and judgmental environment, in which rights and personal identity are not recognized and above all sexual orientation (Meyer et al., 2021).

In particular, scientific production, despite multi-ethnic societies, appears incomplete in relation to studies on attitudes towards homosexuality among migrants living in a host country. In fact, studies have generally addressed migrants above all for the aspects linked to pre- and post-migratory trauma (Crepet et al., 2017; Steel et al., 2017), cultural shock (Oberg, 1960), and linguistic-didactic aspects, such as linguistic erosion in adults (Wong & Fillmore, 1991) or L2 learning difficulties (Cummins, 2000; Liddicoat & Taylor-Leech, 2014; Di Napoli et al., 2023).

This contribution was therefore created with the aim of analyzing the levels of homophobia in a group of 75 migrants; of these, 38 were first generation and 37 were second generation, generally aged between 18 and 55 years (M = 29.72, SD = 10.74).

To this end, a module was used to collect demographic and Italian-scale information: SIMO-G and SIMO-L (Lingiardi et al., 2005).

The results demonstrate significant effects linked to ethnic and religious belonging on attitudes towards homosexuality, especially in the first generation. A significant fact This can probably be attributed to a higher level of integration in the host country, as well as a more conscious religiosity, in the second generation compared to the first.

This is probably because the countries of origin for LG subjects (lesbians and gays), in general, provide for imprisonment or even death penalty (Alessi et al., 2017; Hopkinson, 2017; Zecena, 2019).

In this sense, it may not be appropriate to talk about homophobia but rather about homonegativity, that is, attitudes, beliefs, and judgments against homosexual people (Slootmaeckers & Lievens, 2014). Preferable terms to identify the target of prejudice (Lingiardi et al. 2016).

The results also call for a reflection on LG migrants who may be forced to face discrimination within their own community due to sexual orientation and a double stigma in the host country linked to the condition of migrant and sexual prejudice, negatively influencing the level of individual well-being and quality of life (minority stress, Meyer, 1995; Herek, 2004; Garro et al., 2022; Frost & Meyer, 2023).

In conclusion, from a psycho-pedagogical point of view, it would be desirable to promote awareness, understanding, and respect for different sexual, gender, and even cultural identities among aid relations operators who work in the field of migration and education in general. This will help to create more flexible and inclusive environments to support the integration of all stakeholders.

This paper gives an account of a doctoral research aimed at investigating the taking in charge of Nigerian trafficked women within the SAI (Integration Reception System) project of the Municipality of Latina, with a specific focus on educational paths oriented to the regaining of: - psycho-physical well-being; - global autonomy; - balance following the migration trauma and violence suffered; - emancipation from the stigma of multiple vulnerability. Trafficked women suffer the consequences of being migrants, racialized, and prostituted: this existential condition is an impediment to self-determination and liberation from old oppressions and new ghettos. From subordination in the country of origin, to recruitment, to the JUJU oath, to crossing the desert and the Libyan guest houses, women suffer unspeakable violence that follows one after another until they land in Italy and, again, manifest itself in new forms of slavery and exploitation. The work is developed from the experiences of asylum-seeking and refugee trafficked women encountered during 5 years of work experience and field research. The methodology used is Constructivist Grounded Theory (Charmaz, 2014), which is considered an ethically connoted approach that is particularly consistent with the difficulty and sensitivity of the target audience. The target can be investigated through the intersectional perspective (hooks, 2020; Bianchi 2019) and gender and difference pedagogy (Roverselli, 2015; Lorenzini 2018; Lopez, 2018), with a focus on the intersections and interconnected variables that get in the way of promoting resilient behaviors.
The goal of this research, just concluded, is to co-construct a grounded theory, that stimulates the creation of a resilient and educating community, one that fosters the unseen possible (Freire, 2014) and is oriented toward pedagogical hope (Freire, 2014). Indeed, the core categories that enabled the development of the theory will be shared: Nigerian's fighters in SAI. Educational challenges and emancipatory design.

The aim of this paper is to address the issue of coeducation in the scouting experience, proposed by Agesci (Italian Catholic Association of Scouts and Guides). Agesci was born in 1974, from the merging of the Italian Catholic Scouts Association (Asci) and the Italian Guides Association (Agi).

Coeducation is not a simple coexistence of the two sexes under the banner of promiscuity, nor it is simply co-presence. In Agesci, the intuition behind the choice of coeducation stems from the conviction that it is possible for boys and girls to grow up together, living together an educational plan beyond any pre-established roles. The aim is to help boys and girls mature in their relationship with themselves and others through the Scout method.

The first prerequisite is to create the conditions in which each person can find the space and the means to express his or her personal characteristics, making him or her what he or she is in his or her specific originality. At the level of education, this means that the person, man or woman, is effectively guaranteed full personal achievement by respecting and valuing his or her specific characteristics, potentialities, idiosyncrasies and differences.

In the experience of being in a group, each person learns to welcome the other, and it is precisely this relationship with those who are different that can contribute to the discovery of one's own identity as a woman or man and to the recognition of the invitation to full self-realisation. At the educational level, this means becoming autonomous and responsible persons, that is people who are aware of their own sexual identity, capable of meeting others authentically, respecting them and developing the ability to build positive relationships.

Agesci aims to combat gender violence through this educational method, giving a chance to experience mutual recognition of the richness of diversity. In fact, the scout proposal contributes to the affective and social maturation of the person, educating him or her in the relationship and mutual respect between men and women, in the appreciation of each other, in the recognition of each other as bearers of specific humanity to be promoted. Such a perspective values the diversity of being male or female, of masculinity and femininity, and avoids the risk of flattening, standardizing or forcibly suppressing differences.

In addition, Agesci opted for diarchy, that is to say, it entrusts educational tasks and responsibilities in the supervision of the association at all levels to men and women together, with equal dignity and responsibility. For boys and girls, living in a relationship with responsible adults, who enjoy equal capacity and decision-making power and are equally committed to the realisation of a common project, is a tangible testimony to learn to which extent men and women can work together, correct each other, grow together and play an absolutely equal role. This aspect of the scouting experience also helps to prevent violence and build positive relationships between men and women.

This communication is part of the project CybeResistance.Against the third digitalgap and cyberviolences in the childhood; coeducation, opportunities and resistances. (PID2022-141970OA-I00), which is part of the RETOS 2022- Proyectos de Generación de Conocimiento 2022 call by the Ministry of Science and Innovation. This communication explains the methodological gearing and some of the results obtained from the research underway, whose objective is the diagnosis, analysis and prevention of the third gender digital gap and gender based cyber-violence that are occurring in childhood (population between 6 and 12 years of age) in the Basque Country and the Canary Islands, assuming an intersectional perspective.

The project is structured around three main phases, in which different methodologies are applied: 1. Thorough group discussion of children between 6 and 12 years (15 groups), of families (15 groups) and of teachers (15 groups), it is carried out a diagnosis and analysis of the situation; 2. Using the Action- Research methodology, and participating families and teachers, it will be proposed an intervention and prevention on those social structures; and 3. The creation of a sensibilization campaign and guides and educational materials. Therefore, it is important to point at that this project will provide a comparative framework between Basque.

It should also be emphasised that the feminist meaning of the third gender digital divide and gendered-based harassment generated in digital environments. This terminology allows us to make visible the systems of oppression and power that also operate in the online world. That is, it aims to be a study that encompasses the unequal reality in which children are immersing themselves, taking into account not only their voices, but also the social and emotional resources available to their educational agents, while also being aware that in the current context of the Covid-19 pandemic, situations of cyberbullying have increased, access to the virtual world has advanced - and with it access to sexist content - and that educational contexts have not had sufficient resources to deal with these realities.

The aim of this communication is to make visible the different forms of sexist, LGBTI+phobic, racist... aggressions with which children coexist, as well as to explore the channels and content they see and use from an intersectional perspective. In this way, during the communication, a brief theoretical contextualisation, a methodological proposal, and some previous results of the discussion groups that have been carried out for these dates with minors will be highlighted. Special emphasis will be placed on male chauvinist cyber-violence, as well as sexist, LGTBI+phobic, racist... contents that they can access. But aslo, it will be the opportunity of making visible different protecction strategies that children have and their educational agents have integrated.

Gender-based violence (GBV) affects young people as much as adults. Although very limited, the existing data from researches at EU and global level show that a significant percentage of adolescents, irrespective of gender, have experienced some form of GBV, including in the school environment (Tanton et al, 2023). Additionally, often GBV intersects other inequalities and oppressions, hence causing more severe and long-term trauma (UN Women, 2022).

While in the past decade several steps have been taken in promoting policies and research aimed at preventing and responding to GBV, there is still resistance in the recognition of the role that Comprehensive Sexuality Education (CSE), in schools and other educational contexts, can play in this regard. There is evidence that educating young people through a high-quality, age-appropriate and evidence-based CSE is a concrete and long-term solution to GBV, as it allows them to learn to prevent it, recognise it, respond to it, and not perpetrate it (UNESCO, 2018).

This study is meant to present two educational tools, developed within the EU-funded project LoveAct in order to provide educational communities with capacity and tools on CSE that are high-quality, evidence-based and intersectional, aimed at preventing GBV through a whole school approach. The tools include: (1) a Digital Guide, a CSE open-access, multimedia, user-friendly guide intended both as a tool for young people’s self-training, for them to be able to find guidance and information in a easy and accessible way, but also a tool for educators to use in the classroom to deliver the content of each topic; (2) an Educators’ Guide, set of practical resource for educators including self-assessment, tips and non-formal education activities, complementary to the Digital Guide, to implement CSE in a classroom or other educational settings involving 12-18 year old young people.

The LoveAct Digital and Educators Guide are organized into 6 thematic modules, reflecting the current international standards on CSE (UNESCO, 2018):

• Navigating Relationships - It explores relationships dynamics and defines healthy relationships. It helps navigating sexual and romantic relationships, and explores the diversity of family relationships.

• Understanding Gender - It explores the diversity of gender identities and expressions, sexual orientations and other characteristics related to sex and gender.

• Preventing Gender-Based Violence - It delves into the root causes and consequences of GBV, speaking about consent and online violence.

• Comprehending Sexual Health - It discloses sexual health, defining puberty and anatomy, contraceptive methods, Sexually Transmitted Infections (STIs), menstruation and many other topics related to health.

• Culture & Sexuality - It explores how cultural aspects influence our relationship with sexuality, addressing intersectional discriminations, cultural normativity, body image and religious influences.

• Disability & Sexuality - It takes into account how disabled people navigate sexual relationships, addressing the structural and social barriers in our society.

Both guides were built through a co-creative process involving a European partnership of non-profit organisations and universities, as well as consultations with young people from Youth Advisory Boards. They will be tested in secondary schools of 7 European countries during the spring 2024, then evaluated and refined.

The text addresses the condition of the new generations with migratory backgrounds in Italy, examining the various forms of feminist and anti-racist activism promoted by them. The analysis adopts the perspective of postcolonial studies, particularly postcolonial feminism, and the intersectional approach, both of which highlight the complex intertwining of sexism and racism. The commitment of the new generations - visible not only in the classic modes of associationism, but also through a plurality of cultural products, social media, podcasts - goes beyond the discussion of their own living conditions and the rights often denied to them. Their activism indeed proposes a broader critical reflection on the assumptions of Italian society starting from concepts related to identity, culture, and politics, such as the definition of citizenship and "Italianness".

In 2004, Maurizio Ambrosini and Stefano Molina, in the book "Second Generations: An Introduction to the Future of Immigration in Italy," titled the first chapter "The future among us. The second generations arising from immigration in Italian society in the coming years." Nearly twenty years later, one might attempt an assessment of how much the "crucial issue" and the "challenge to social cohesion" represented by the presence of these boys and girls have actually been that "factor of transformation" of the receiving society as envisaged by the two authors. Often these young people, due to the conditions of greater vulnerability associated with migratory paths, have been described as subjects at risk and victims of structural disadvantage (Fiorucci, Pinto Minerva, Portera, 2017). At the same time, precisely because they have had to face more complex life situations, these same young people have an extra set of skills, resilience, and determination which, as Laura Zanfrini argues in the article "Citizens of a Global World. Why Second Generations Have an Extra Gear," endows them with "an extra gear":

"[...] it could be argued that second-generation immigrants experience, in an anticipatory and intense form, the transformations induced by globalization, exposure to internationalized contexts (what HR departments call international exposure), affiliation with transnational networks, the ability to communicate in different languages and draw from different linguistic and cultural sources, the opportunity to integrate and negotiate elements borrowed from different sociocultural contexts, familiarity with cosmopolitan living and working environments, the ability to use resources and discursive elements borrowed from multiple settings, familiarity with communication technologies, a propensity for mobility, the need to manage situations of risk and uncertainty, and the attitude of self-reflexivity typical of those who live "divided between two worlds," to borrow R. Park's famous expression (1928)." (Zanfrini, 2018, p. 86)

The questions raised by second generation activists, in particular girls (Pozzebon, 2020), are a critical stimulus for the entire society and urge us to confront the profound transformations that international migration processes have triggered and the challenges that multiculturalism poses to each of us and to the country's system (Lorenzini, Cardellini, 2018).