The centrality of the human being: A pedagogical reading of the Global Compact for migration

[Autom. eng. transl.] For some years now, perspectives of identitarianism, sovereignty and communitarianism have re-emerged in the political debate that were believed to be the legacy of the last century. On the one hand we are experiencing the planetary crisis of liberal democracies, which brings out new or obsolete categories to reflect around the concepts of nation, state, homeland, on the other hand the specific condition of Europe, which in this nationalistic renaissance (Castronovo, 2016 ) has its own specific narrative. In this context, if on the one hand an attitude of sovereignty seems to prevail in the light of political choices and personal attitudes, which opposes the transfer of powers (Ambrosini, 2017) and competences from the national state to an international body, on the other it appears, above all in the moment in which the migratory phenomenon is taken into consideration, that personalism and the desire for valorisation of the other show themselves to be settings capable of respecting and recognizing the intrinsic characteristics of man, his humanity and his skills. In particular, starting from the need to overcome the attitude of considering migration only on an emergency level and therefore in a logic of new humanism in which subjects become protagonists and spend their skills, international organizations have become aware of the need to give a holistic reading, considering migration as a phenomenon to be faced in communion, albeit with respect for and enhancement of every national experience. The New York Declaration in 2016 was based on this awareness, which encouraged the adoption of reforms in support of refugees and host communities as part of a new framework for action. The definition of a new approach has resulted in two agreements, with the aim of improving international cooperation in response to human mobility. The first, the Global Compact on Refugees, has as its main objective the desire to strengthen international cooperation in responding to massive flows of refugees, with more systematic and robust support for those forced to flee their country, as well as for communities that welcome them. The second, The Global Compact for Safe, Orderly, and Regular Migration which, 70 years after the declaration has its roots in the existing legal framework on human rights, is the first international agreement negotiated between governments under the aegis of the United Nations which includes all the dimensions of international migration, with the desire to place the centrality of man as such. The latter respects the sovereignty of states in migratory management, but expresses a declaration of intent, almost as if to call into question not only those who represent the states, but every single citizen of the world who thus becomes the protagonist of the relations. Precisely for this reason a pedagogical reading of the document is considered appropriate and proposed for the work, in the awareness that the educational perspective can support the enhancement and integral development of the individual (Cipollone, 2009). This is because pedagogy, a discipline that studies the processes of education and human formation, allows us to make an integral reading of the pact, which has as its protagonists the people who are valued and recognized thanks to it (Cambi, 2006). Personalism therefore seems to be opposed to sovereignty, in the perspective of thinking and promoting the centrality of the individual as an absolute value. The person, therefore, is a "hearth of freedom and therefore as dark as the center of a flame and his behavior is made up of balance, continuity and availability (Mounier, 1949, 28-31)". As in educational work, the Global Compact for Migration can be reworked in the awareness of the role that information and the context have