Ciampa Construção de uma Teoria

This documentary is a part of the History and Memory of Psychology in Sao Paulo Project, created and produced by CRP SP (Regional Psychology Council/SP. The project's purpose is to pioneering professional and fields of activities in the development of Psychology as a Science and a Profession. Who am I?

When I make this question, I'm not the same anymore. My name is Fernão da Costa Ciampa; Psychologist; documentary director and the son of Antonio da Costa Ciampa, this movie's main character. We disseminated, isn't it Ciampa, Social Psychology, and we put Social Psychology on the map.

That Ciampa's Theory of the Identity, engraved in capital letters, because it is an original theory, and a Brazilian one. He is placing Social Psychology research and Social Psychology Theory in another level here in Brazil. And for 40 years it has been the main Identity Theory in Latin America.

The things he says in his texts, the ideas he conveys in his writings are something you'll hardly find in other authors. That is indeed a person living and being what one writes about. Ciampa Construction of a theory: identity, metamorphosis, emancipation.

My father was born in 1937. He is from the generation that lived through the period after World War II, a generation that wanted to change the world, but didn't know how. I remember I enjoyed Rock'n'Roll, you know?

Things like dancing, jumping around, and dancing. Before I say why I was into Psychology if that's the case, I'll talk about when I went to. I used to say that when I grew up, I would be a Lawyer.

When I was 13, I started to behave a little like a wise guy, I don't know what. like a scoundrel, I ended up failing in some disciplines. And I have an older sister, and she talked to my uncle, like this: “Antoninho, she used to call me Toninho, Antoninho, he has failed at school because he's a vagabond.

" As a punishment you'll have to work, you'll work as a typist. ” I only wore suit and tie, I thought as a suit and tie, I did everything as a suit and tie. I was very strict.

My look was perfect. I was Antoninho, but I was also Ciampa, who did not want to be a lawyer or wear suit and tie. I dropped out in the last year of the Law Course and just left Antoninho in the past.

Your father was a night guy, so it was not easy, but then your father was already a ladies' man, well, well. He had a lot of girlfriends. I had been working at the Lawyer's Association since 1952, and in 59 Ciampa started to work as an Executive Secretary.

Then he started to follow me, when I went to the bus stop, he would follow me, and that's how it happened. In 67 (66 / 67) we ended up dating each other. When he knew about the Psychology Course, that they would start the first class.

Then, you know, do you remember it? No! The Student.

I went to a doctor who was a Psychiatrist, because back then there was no such thing as a Psychologist. He booked a session so I could take a medicine the doctor gave us, and you had to stay from 2 to 3 hours there to digest all the medicine. That same doctor who gave me the medicine said that: “Listen, I've heard people saying that Psychology courses will be created.

” The result of the entrance examination at PUC was announced and I had been approved. The very first Psychology class at PUC-SP. And he arrived at PUC and already found a political movement thriving there.

I had hardly started studying and there was a strike. And that strike led us to occupy the University. “The students didn't want Bishops in the Rectory” When we invaded it, soon after I entered college My friends, many wifes They came to give us food, you know?

Crumpled sandwiches' crumpled everything was wrapped up. There was a soccer field, and here already there was, it was different, but there was something involving theater. They elected me to become Chairman of the Student Academic Center Then he becomes Chairman of the Central Student Academic office They levied contributions from which was even forecasted by law.

With all that money, we invited famous people, for example, to give a course to our friends. With the money levied for the Student Academic Center. We didn't know anything about the art of theater.

We were Philosophy, Psychology, History, Geography, Letters, and Math students, and so on. Then he invited Antonio Mercado who was a Law student back then to take part in that new initiative. And Mercado was already in touch with Roberto Freire, who was involved with theater back then.

And they came proposing to create a theater school, which was not to be simply a theater group for students. At the same time, PUC had built the TUCA theater. And all that in an environment already involving engagement and a movement among students.

They started to reclaim the building should be used by the University and not for the University. Perfect! I remember that you said exactly this to me: “The building was in need of us.

” TUCA theater. Something like if it were an appropriation by the students, that students should occupy and manage the theater. We stepped aside and organized.

But that student play included a musician called Francisco Buarque de Holanda. He played on stage, and he had just started his career. “The Life and Death of Severin”, a Nativity play written by João Cabral de Melo (1920-1999) an author born in Pernambuco.

It tells the trajectory of Severino, an immigrant from the Northeastern region of Brazil, who leaves his hinterland area looking for a better life in the capital city of Recife. During his journey he realizes his destiny seems to be death. He is about to kill himself by jumping into a river, but is stopped by the birth of a child.

The play debuted on September 11 of 1965. In 1966 we were playing that play I have mentioned. On Friday, Saturday, and Sunday with two sessions on Sunday and it was sold out!

I was reading a newspaper at home, there was a text saying: “France will hold an international university theater festival. ” And although we competed against 33 other countries, we won the festival. “Let's see!

It is Severino of Mary, of the deceased Zacarias. From the Costela Sierra, on the border with the state of Paraíba. ” The intimate contact with that theater play, and an analysis of the identity formation process for the character Severino were fundamental for Ciampa to develop his theory later on.

The most important Fernão is that we had two things: ideals and reflection. And we had the raw materials to discuss what were our social problems. We were trying to be deep, we wanted to comprehend the world.

The Teacher. PUC'S Direction wanted to wanted him to give classes in a course. He said: “You are going to replace me.

” I said: “What? I cannot replace you because I'm not a teacher yet” Joel Martins (1920-1991), a Pedagogue and Philosopher; he was a teacher, rector and mentor of PUC-SP'S post-graduation courses. He took part in the creation of the Regional Educational Research Centers and the Vocational Gyms.

He worked for the UN, UNESCO, OAS; and has received many prizes for his activities. He invited Ciampa to be a teacher and was the advisor of his Master's thesis. I think it is not an exaggeratin to say that I believe Ciampa gave classes to around 5 thousand students.

All my other colleagues, they formed groups of students, and I was a teacher already. But Ciampa's teaching character is a very characteristic character, and very peculiar. He is not like those teachers who go to a class room to dump content over students, he's not like a teacher who goes to a class room to just to evaluate students.

He's a teacher who wants to deb, he's such a person, with great culture and knowledge. People would often say: “But he knows about it too” Yes he do! neighborhood of Jardim Prudência, Sao Paulo.

Ciampa family's address since 1970. Yes, back then we called socio-analysis: therapy for groups and not for people. Socio-analysis: Derived from institutional analysis, it goes beyond group analyses and the sociology of organizations; it analyzes the hidden determinations of subjects/groups, in order to promote self-analysis and self-management.

You started at the national work front. We disseminated, isn't it Ciampa, Social Psychology, we put Social Psychology on the map. Years later, already in the 1970's and with a military dictatorship running the country in a rather truculent way They found, I don't know where, a false passport of a person who was traveling and had falsified it using data of one of the members of TUCA.

And then, because of that, they were able to locate everybody involved with TUCA. They even went to Ciampa's home very early in the morning, I think you were a newborn baby back then, in 74? I was born in 1974, in that same year, and after spending the night holding me on his lap, my father heard the bell ring.

As soon as he turned lights on before going down the stairs, he opened the door and was surprised to see a militar officer. He was taken to be interrogated about his political activism many years before. The violence of repression made Ciampa, as a political activist, decide the university would be his main battle field.

Leaden years, hard years, and Ciampa represented for us that possibility of going to class without a predetermined agenda, without a formal agenda. I mean, that was a time when we could discuss anything. That did not absolutely mean a loose spontaneity, because Ciampa always tied the discussed theories up with Social Psychology.

I believe by that time he had concluded his Master's degree. Ciampa was merging that which used to be discussed as Role Theory, especially based on Scheibe's ideas. And he had already been developing the notion that identity is always transforming itself.

Karl Scheibe - (1937) an North American Social Psychologist; his research subjects deal with the Psychology of Self and Identity Theory; he was in touch with Ciampa, and came many times to Brazil; in 1972 and 1984 he held a Fulbright-Hays scholarship at PUC-SP. That theory already points to what would become the Identity Theory as a metamorphosis, the rudiments were there, well defined rudiments. The PhD.

It's his Doctorate thesis, although it sometimes doesn't look like one. It's a Social Psychology thesis, although it might look differen. It was titled “Identity,” but it deals with many other issues (excerpt from the book “The Story of Severina and the Story of Severino”).

In 1987 his Doctorate thesis became a book. “The Story of Severina and the Story of Severino” quickly became a classic in Brazilian Psychology. The book is divided in 3 parts.

In the first one, he analyzes the fictitious story of Severino, a migrant from the Northeastern region, the main character in João Cabral de Melo Neto's Nativity tale. In the second part, he analyzes the actual story of Severina, a woman from the hinterland of Bahia who comes to the streets of Sao Paulo and ends up becoming a Buddhist and almost turns herself into a Japanese woman. In the third part of the book, a theory emerges based on an analysis of those narratives about life the Identity, Metamorphosis, Emancipation syntagma.

Social Psychology stood on a tripod of analysis categories: activity, conscience and personality. That was the Soviet work proposal. But Silvia started to understand that the personality category had not been treated, even by the Soviets, the way personality was being treated as an instance in Brazil and under American influence, etc.

Silvia Lane - (1933-2006) a Philosopher; she renewed Social Psychology in Brazil by proposing a critical Social Psychology, attentive to the demands of Brazilian society; was a colleague and advisor of Ciampa's Doctorate thesis. And Ciampa's works came to support that transformation, and based on Silvia's ideas started to propose new categories. Activity and conscience were maintained, and she turned personality into identity, and that as a consequence of the works Ciampa had already been developing.

But his great leap forward will be the Dialectic Method. You are no longer just a set of attributes, you don't develop yourself, you follow an evolution, you are not an identity in itself. But that was the challenge for him, what is an identity that transforms itself?

An identity of opposites? The revolution in the concept of identity is that he will treat identity not as static, but as something in movement. And always in transformation, which he will call metamorphosis.

And then the concept of persona comes up so we can grasp the manifestation of identity in materiality. “Which shows the persona successively as three different objects, and it continues to talk about identity, now as something contradictory: equal and different; essence and appearance” That manifestation has a characteristic, and when that characteristic changes we identify the personas. A subject, he is a synthesis of multiple social determinations.

If you look at it as a totality you are seeing daily life there, class struggle, exploration, gender, the racial issue, you are seeing all that in the subject. Depending on how you look to capture the totality, the mediations and the subject as a being. So, it was something innovative back then.

To academically think about a category of analysis that is identity, and at the same time being able to achieve originality in the way we produce that knowledge. Where are we going to? PUC-SP, Monte Alegre Campus.

We finally discovered that the everyday and pragmatic view of the substantial persona, hides the fact that a persona is constituted through activity, which is translated into verbal propositions. The role is a previously standardized activity. Appearance can be static, but in terms of movement and to capture who the other really is, it is not enough to observe a persona at that moment, talking to him/her at that moment.

So, when we talk about the narrative of a history of life, it is like someone's narrative about his/her own history. And based on that it is possible to think about and work with those categories. Thinking about personas, thinking about sameness, thinking about samey as something that is close to that idea of being able to think about narratives.

He came up up with what he considered a ready thesis, and asked Silvia Lane to look at it, so he could bind his thesis. “Silvia I've been reading an author, you know he says a lot of things that match what I think” And Silvia asked him: “Who is that author, Ciampa? ” and he said: Habermas.

Jugen Habermas (1929) a German Philosopher and Sociologist from the Frankfurt School. Communicative action is a self-reflexive process; the subject becomes the author of his/her own history and emancipates him/herself from socially constructed ideologies and identifications. Actually, Habermas come up to provide a notion, and what Ciampa had been discussing is extremely aligned with that Habermas is talking about.

But regarding the discussion about Identity, Ciampa in “Severina” had already gone much beyond that, he already was much ahead of what Habermas explores in those 2 texts he wrote. We are a science of transformation, and we want to change and not to improve an individual so he/she adapts to what is. We also think about the transformation of what is because that which is, is what makes an individual fall ill, e.

Then, which would be our bearings it's complicated, even today it's very complicated. And then Ciampa comes up with the age of emancipation, “The refusal to live what does not deserve being lived", I think that is very interestin. That's emancipation, I don't know where I'm going to, I may make mistakes, but that's myself refusing to live what doesn't deserve being lived.

“It's a complicated dialectics, the avenger that denies the slave, is denied by the boy, and she also breaks with sameness, avenger-slave, slave-avenger. ” “She is she same by transforming herself if is not an overcoming, it tends that that. ” And then he comes up with the idea, she breaks with sameness, she is no longer the same.

The Severina of my father's thesis is a real persona. She worked in my parents' home Major Diogo Street as a household assistant for some time. When she arrived at their home she was like a cornered animal, and then she transformed herself The address where Ciampa and Liliane lived when she found a less hostile environment between 1966 and 1970.

when she found a less hostile environment that is where they met then she used to deal with hat up to then. the Severina of his book. It was by observing her humanization process and consequent metamorphosis caused by the realization of her project of becoming a manicure, that Ciampa years later used her history of life as an emblematic subject to support his theory.

On her first day at work, she entered our home, she had a key. Liliane had given a copy of the key. She went in started to look around, and she said something like that: “His wife goes out to work, and that vagabond, he stays at home he'll not do anything, Me too, I'm going to sleep".

He talks about people, he talks about individualities, he talks about feelings, he talks about life projects. What does he break with? He breaks with those substantialist concepts of identity, or naturalist concepts of identity, that is, the idea that identity is embedded in the subject.

And that the problem of society is allowing that identity to blossom. Or, if anything, to direct that blossoming of identity, just a little. Thanks to the one who opened that path path and, in that sense, I'm talking about Ciampa, without debunking other authors, but because here we're talking about Ciampa.

It was he that put that people in his book, and put that people in his thesis, and has put that Brazilian people in their culture, their problems, their life, their lack of schooling, their illiteracy, their sleep, their trickery. He gathered all that as the subject of an investigation on identity. He raised research in Social Psychology and Social Psychology itself, to another level here in Brazil.

And that confronted the academic tradition, it confronted the modus operandi of the academia. That harsh way of doing things, that way that mandatory formality the academia required from professors. The Academic Advisor.

I remember he called me and said: “So, Cissa, tomorrow I'll be submitted to a surgery, but do not dare to get another advisor, because I'll be back. ” He even told me: “No, it'll be a simple surgery, I'm just treating a cancer “. At that time it was still something complicated for us.

I remember I was left dumb, and then he said: “Are you listening to me? I am the one going through a surgery, and I'm just telling you it's nothing at all. ” He was submitted to 7 surgeries: his skin, veins, muscles and nerves were chopped.

A bladder and a part of his bowels taken out. A new Ciampa was reborn metamorphosis, death and life. “I understand that, not only for Social Psychology, but for almost every human science, identity is an exciting and challenging subject.

Wherever people are, the issue of identity will be thriving Death and life is another name for identity. Identity is metamorphosis. ” (excerpt from the book “The Story of Severina and the Story of Severino”).

All of us, we were working with identity, but he was the actual owner of the concept of Identity, and not us. So, he was very much sought after, and tutored a lot of students, isn't it, Ciampa? I was pursuing a Master's degree at UNICAMP, so I grabbed his material, I thought it was very cool, and said to myself: “One day I'll meet this teacher.

” Can I come in? The path to an homage at the Science and Profession Congress in November 2018. Actually, it was an illuminating process for me at that time, at the end of my graduation studies.

Thinking about that theory, which path to follow, what kind of supervision to arrange. And then I immediately sent an e-mail to Ciampa, back then he took, I guess, something like 8 months to answer that e-mail. When I arrived there, looking for Ciampa, there he was, a short guy, smoking a cigarette and standing by the door talking to people inside the room.

I joined that nucleus, and it was something extremely new for me. And then the authors, like Adorno, I took me weeks to understand when they talked about Adorno, that he was an author and not an “adornment,” something like that Theodor Adorno (1903-1969), a German Philosopher from the Frankfurt School; a critic of capitalist society, of instrumental reason and the cultural industry; they help maintain the existing social structures, with their modes of domination and authoritarianism. His most famous work is “Dialectics of Enlightenment.

” I think I remember that Ciampa talked like that that his post-graduation students were like a balloon, he would sometimes pull the string, but he would let them fly around. And for 40 years it has been the main Identity Theory in Latin America, for many different disciplines too, not only for Psychology, being also a multidisciplinary subject. The great flaw in social services, in my opinion, is that they don't explore such identity issues.

I also think that's why many social workers started looking for Social Psychology, and they were also exploring the works of our teacher Ciampa in order to work on those identity issues. When you are working on your daily routines, it is not Marxism or social issues that knock at your door, it's not like you'll answer to her, “Look, a social issue is the relationship between capital and labor,” it's not like that. So, you have a Marxist theory on top of all that, that class relations are important.

So, when you talk about their claims, they say “this is not actually true, it's not exactly like that,” so class relations come to the forefront. So, if today I can be Elisabete Pinto at UFBA, and be Elisabete Pinto at UNIFESP. It's because I had a very cool teacher who fully respected me, and who didn't look at me distrustfully.

I'm a mestiza, I'm a mulatta, I'm half white and half black. And I think there is something quite strong there, the issue around black people calls much more our attention, and I advocate for them and am very active I that sense. And there is one thing Ciampa has reminded me of now, my grandmother, who told me: “Behave well because you are darker there.

” She didn't say I was black, she said I was darker. And how I would have to deal with a lot of things because I was not equal to the others, living in a world fully dominated by white people, in a white neighborhood. Where only negative things and not the positive ones, are thrown unto people.

That's emancipation, not to be stuck to certain dogmas, to certain situations, but managing to be yourself and to transform yourself. And I think people should be inspired by you, by what it is to be a teacher, by what it is to be a professor. A professor in terms of conduct, a professor in terms of care, a professor who makes you change also as a human being.

Because there is a constant human presence. I think Ciampa has a merit for me, which is something I try to uphold to, or that I always remember, which is being able to see everyone's potential. I think that which he conveys in his texts, that which he conveys in his writings, is something that you hardly find in other authors.

And that is indeed that a person should live and be what he/she writes about. Identity researches led to the creation of the Metamorphosis Workshop, in 1991. That group comprised Ciampa's former post-graduation students who were developing research lines for institutions and companies.

So, we always had a study group dedicated to Identity that belonged to the program, and even today belongs to the Social Psychology program at PUC in Sao Paulo. Then we started to be interested in providing research services. Right from the start he had this idea that he had work in that organization in a different manner.

He should not act as an ordinary manager so I think that was the origin of the “Metamorphosis Workshop” And so we opened a research company, which we called the Metamorphosis Workshop. I was pursuing a Labor Law Master's degree at PUC. And then I was chosen to do the work of designing the company of the future.

And so I went traveling. I traveled virtually all over the world to collect a huge material. And when I came back with that material, I needed to turn that material into a project.

I felt rather powerless to that by myself, and I contacted Cássio and said: “Teacher, you are my advisor, the company is asking me to do this, I've traveled and collected this material, what should I do? ” He said: “Bezinelli, this is not for me, this is not for Law. Look in the Social Psychology field for a teacher called Ciampa.

” That work reached the world over, every company around the world, it was very well receive. But it was a huge experience for us to realize that we could not only undertake a research, but that that research would become an intervention process. Ciampa, as Vice-Rector, took part in the creation of a project called “University of the 21st Centur”, at PUC SP.

Counting on Cardinal Dom Paulo Evaristo Arns' support, Bezinelli took the office of Executive Secretary at the Sao Paulo Foundation, being responsible for PUC/SP'S administration. That process culminated in the election of Joel Martins as Rector, but his death 3 months after taking office aborted that project. Then he approached the Cardinal and said: “Mr Cardinal, I want to change PUC, I want to develop a work at PUC, and I need you to appoint someone to manage the Sao Paulo Foundation.

” The Cardinal looked at him and said: “Who is that person? ” Another metamorphosis in course: the utopian Ciampa faces reality. The Theoretician.

In 2003 Emília was born, Ciampa's first granddaughter. After Emília had adamantly insisted, he decided to stop smoking in 2007. He had smoked since he was 13, some 50 cigarettes a day.

He said it was like a religious conversion, and today he doesn't even remember he used to smoke. In 2008, when Noé, his second grandson was born, he didn't know Ciampa, the smoker, who had already become a thing of the past. Ciampa as a grandpa enters the stage.

Ciampa proposes an idea around the constitution of a subject, where this subject exists as an ad infinitum metamorphosis. And how this condition is a condition that inaugurates all the problems we'll discuss regarding identity. It's because sometimes we can say: “Let things slide, but identity actually transforms itself, constitutes itself as a construction” He understand identity as an articulation, an articulation between: Difference and Similarity and between Continuity and Change.

And he poses as the pivot of that articulation, that is, its source of energy, what he calls in the book, and in his texts, an “activity. ” Building the history of the work of an author is also looking for that author's identity. And an identity that is not the identical, it's not the same, but which is a metamorphosis and, therefore and above all, is history.

For me: “Identity is History. ” It was like a heavenly illuminating moment, Ciampa. If you cannot understand identity according to his perspective, which is that metamorphosis, which is not revolutionary all the time.

It is revolutionary in itself, but it is processed in a different way. And I'll have to: “Introduce myself as the representative of myself,” as he says. Otherwise, how can I relate to others, how others will get to know me?

Ciampa's theory is a critique of the Identity Theory, he starts from identity theories the effort to overcome them. And that represents the passing of an age. In 1930/1940/1950 society was structured under the requirement that people should be themselves.

If you are a worker, you are a worker. If you are a white-collar worke, you are a white-collar worker. If you are a businessman, you are a businessman.

And that tears relationships apart. And Ciampa was dealing with lifestyle changes and, therefore, the “Identity” theory had nothing else to day about it. When we talk to an Uber driver, he'll say this: “Then I was a metalworker, I was an engineer, and now I'm driving for Uber.

But Uber is a temporary occupa” He also said this: “We are not, we we're becoming” Why does identity emerge as something fixed, if it is all that movement? Why does identity emerge as something fixed, and we have to write a book to say it isn't? And the he says: “It emerges as something fixed because I restore sameness in me.

” You meet people, sometimes, who seem to be always the same. Then he says: “Non-metamorphosis is only possible as appearance. ” If it's movement, how can I make myself known to others, how can I relate to others, and to myself, if I'm always changing?

It seems a little schizophrenic, doesn't i? Sameness also is a movement, a movement of restoration. So, the idea of sameness is very important because: one thing is you transforming yourself while being identical to yourself; another thing is to crystallize yourself, being stuck with sameness, not being able to leave that role behind, to innovate, and transform yourself.

The denial of denial, he precisely shows the movement that is the movement of transformation. When someone announces his/her denial by saying: “And so I'm not that. ” And sees the condition of rebuilding oneself right then, which is when you repeal in a certain way that persona that consumes you without existing anymore.

I think that is a pristine moment, and I believe a little understood one. The world in which he/she lives the issues around him/her, hinders his/her very act of living. When the subject is restoring previous personas, then it's like if I were everyday restoring what I was yesterday.

And since 2009, and above all since 2010, I have been tracking all the international production, including by authors who were linked and who are still linked to more post-modernist theories. And that also elaborate today a critique of that abandonment of a certain era of the thought about identity, and who are today resuming that discussion about identity. And they try and grope, nowadays, trying to grope how it would be possible to devise a method, thinking about ways to study it so as to show that identity is a flow.

That it is a narration, that it actually is something that would be impossible for you to grasp, that you should find another way of describing and explaining it. And that already was in Ciampa's ideas, as early as the 1980's. That it is engraved in capital letters, CIAMPA'S IDENTITY THEORY, because it's an original theory, and it is Brazilian.

And so, Ciampa is not the protagonist, I would say he is a protagonist in the process of developing Social Psychology in Brazil. But he is a pioneer in the construction of a theory, and a complex, multifaceted theory for me. You can take: Sameness, samey personas, presupposed identities, identity politics and actually treat it as category, Identity-Metamorphosis Emancipation.

as a concept. Identity-Metamorphosis Emancipation. And understand that the very idea Identity-Metamorphosis Emancipation.

of identity with metamorphosis, it is indeed a theory. It's a holographic theory, because it manages to capture and interpret the movement of reality, and not as a plated and photographic record. We can think based on the syntagma exactly because we are not talking about identity as the concept.

We talk about the relationship between the concepts of identity, metamorphosis and emancipation. And in that sense as being inevitably a political theory as being an engaged theory because it is concerned with understanding then how it actually is, since this metamorphosis goes ad infinitum. Why are certain subjects condemned to live under conditions where they always are invited to reproduce themselves as the same?

The very theory, I tend to interpret it as rhizomatic, because it tends to develop itself around many specific points according to reality. In collective terms, the new social movements, for example the gay movement, they fight for definitions. Prejudice is a view that build an identity as metamorphosis, and whose purpose is to degrade someone.

A change of perspective can generate a sense of emancipation. But it's necessary to consider that, if change is successful, this new identity can become conventional. (excerpt from the unpublished text about Post-Conventional Identities).

Metamorphosis, it goes ad infinitum, and from then on, all relationships we establish, in that infinitude, which can grow out of that metamorphosis, will be directly related to the negotiations an individual will develop to politically deal with societ. I'll be less concerned with what is the synthesis, with that that would be a description of identity. And I'll be much more concerned with understanding that which is predicated to a person throughout his/her life, and which is not that person in itself.

That is, then I'll try to locate exactly what we can call the scape line, or what we might call fragments of emancipation. But emancipation as a possibility of perceiving the fragments of emancipation, which might pot which might point to another way of existing, another way of living in society. Identity politics is a set of issues that are gathered around the individual, are institutional issues, or group issues, which create a perspective of who you should be, an intention.

Then the presupposed identity is always based on policies that are mediated by institutions. And a political identity is when the subject manages to have a position, the action of a subject, and based on principles manage to perceive and reinvent his/her social roles. And so I think Severina has saved us, she has saved us, she is the lifeline of a whole generation, you know.

Because she said: “We can change, we can change, and we can see it as something healthy. ” And that's the question, that Psychology could have interpreted all that very well observed. as a pathology, as a pathology.

But it considered it was something healthy. And I think Ciampa is the who does that. Between 2013/2018, Ciampa's health worsened considerably, with many admissions at hospitals.

His memory was the most effected part of his personality, and he spent months in Intensive Care Units, nights of terror, anxiety and a great effort to remain alive. Death and Life Severina. In 2018, Ciampa is officially dismissed from PUC, and a new Ciampa emerges.

Delivering the key to his room at PUC SP. The protagonist of this documentary. Today I have to deal with the surprises of the future, and it's by thinking like that I'm in an endless search for identity, activity and conscience.