This study provided a description of the prevalence of psychological distress among migrants, and an interpretive analysis of the personal characteristics that affected their mental health. The results of surveys completed by 801 migrants in Valencia and Andalusia showed that seven out often people experienced psychological distress, and approximately three of these seven suffered from extreme levels. On the other hand, the emotional impact of immigrants was repeatedly related to the country of birth, educational level, employment situation, administrative-legal status, length of residence, linguistic difficulties and religious beliefs. In general, a majority of the migrant population quietly cope with the symptoms of psychological distress associated with numerous personal and contextual factors of migration. For this reason, it would be advisable to adjust the reception system, especially by implementing prevention and psychotherapeutic intervention programmes, rethinking reception protocols for vulnerable groups and raising awareness in the host society of the need for the healthy inclusion of migrants.
In 1609, urged by his principal advisor, the Duke of Lerma, Philip III decided to expel the Moors from Spain. Between 1609 and 1614, nearly 300,000 people left Spain, mainly to the Maghreb. This exodus was the largest forced migration of the Modern Age. The approximately 120,000 Valencian Moors were the first to be deported under the strict control of the authorities. They were transported to the coasts of North Africa in royal fleets and merchant ships. It took the Kingdom of Valencia a century to recover the demographic and economic levels existing prior to the expulsion.
Italy, a land of emigration, has gradually become, especially since the 1990s, a land of immigration and traffic of transmigrant flows. In this context, it is gradually losing what motivated its reputation as a hospitable and open place and is, together with other European countries, responsible for the suffering and death of many human beings. However, a movement for the rights of migrants and for human rights in general does exist, and is striving to change the situation and make us "restare umani", as Vittorio Arrigoni said about Palestine before he was assassinated; and, within this movement, or accompanying it, are artists committed to human rights, who use their art to denounce, manifest solidarity and poetically open up worlds where we would all live much better. The article traces a brief historical journey and recalls the role of cinema in raising awareness in society.
The twelfth and thirteenth centuries saw an increase in the territory occupied by the Christian kingdoms of the Iberian Peninsula in al-Andalus. In the 1200s, the Crown of Aragon led the conquest of the Balearic Islands and the territory which, in 1240, King James I established as the medieval kingdom of Valencia, and, in these two new kingdoms, feudal society in all its aspects, institutional, relating to power, economic, religious, cultural, as well as social, was consolidated. This gave rise to significant migration from Catalonia and Aragon to Mallorca and Valencia, replacing a large part of the local Andalusian society expelled by force, and occupying the rural space and the urban world. This study explains how this migratory wave was extended over time; likewise how it was possible to identify, through the study of medieval anthroponymy, the statistical origin of those families of settlers, mostly from Catalonia in the majority of the regions of Valencia; an approximate estimate of the volume of people who migrated in that first century; their distribution in the different regions; and finally, the diversity of classes and social groups involved.
The article analyzes the development of the Mediterranean Corridor between 2005 and 2025, highlighting it as a strategic infrastructure for the economic, social and territorial structuring of the Spanish Mediterranean Arc. This corridor, part of the Trans-European Transport Network (TEN-T) since 2011, connects ports, airports, cities and logistics nodes from Algeciras to Hungary, promoting more sustainable and efficient transport. It is worth highlighting the consolidation of this infrastructure as a multimodal and digitized system, which allows the transport of passengers and goods with lower environmental impact. In the case of Spain, the project has implied historic investments since 2018 and, especially so, in the three-year period 2024-2026. The key role of medium-sized and large cities in the network and the need to strengthen intermodality and territorial cohesion are emphasised. Also addressed is France's slowness in improving the connection between Perpignan and Montpellier, one of the main cross-border bottlenecks. In addition, the Corridor is considered an infrastructure for dual use, civil and military, in a changing geopolitical context. Finally, the article concludes that the Mediterranean Corridor is not only a public work, but a strategic commitment to a more balanced, competitive and sustainable model.
Episodes of torrential rains, high waters and floods are part of the Mediterranean climate, but, due to advances in meteorology in recent decades and the implementation of tools for monitoring rainfall and flows and the growth of rivers and ravines in real time, in addition to the nowcasting tools available to us, they can now be predicted with relative accuracy in advance. In the case study, the weather forecasts diagnosed days in advance a potentially very dangerous episode that would leave large amounts of rain in the middle courses of rivers and ravines in the central part of the Valencian territory and very little or no rain on the coast. The monitoring of the situation on the 29 was carried out with precision thanks to the AVAMET meteorological network. From first thing in the morning and throughout the day, the rivers Magro, Turia, and the Rambla Chiva/Poio/Torrent were found to be receiving huge amounts of rain. A timely warning to the population would have prevented most of the fatalities.
The museum was born with modernity, rooted in the principle of historicity, that is to say, in the awareness of belonging to a historical time that looks to the past to define and legitimize itself as a moment of rupture with the previous legacy. The museum is, therefore, a pluriform and historically conditioned institutional artifact that exists because it fulfils a social function, even if it is not entirely clear or diaphanous. It is from this diachronic perspective, and the ontological weakness of the museum form itself, that the author analyses the disruptive museographic proposal made almost 25 years ago by the Valencian Museum of Illustration and Modernity (MuVIM).
Migration has been a constant in the history of the Valencian Community, with transformations in line with social, economic and political contexts. Throughout the nineteenth and twentieth centuries, Valencian migration had as its destinations the south of France, Algeria and America. Agricultural crises were one of the main factors driving these movements. From the twentieth century, the region also received internal migration from Andalusia and Murcia, and from the 1960s-70s, international migrants, especially from Europe and North Africa. In the 2000s, triggered in part by Spain's economic growth, a significant number of foreigners arrived, fully integrating into the Valencian social and labour structure. Data for 2023 indicate that the Valencian Community had more than 5.3 million inhabitants, of which 17.5% were foreigners, mostly Europeans (Romanians, British and Ukrainians). The impacts of migration are manifold, in demographics, economically and in public services. The sociocultural impact has enriched coexistence. The article argues that migration is not a threat, but rather an opportunity to strengthen the welfare state, as long as rights, equality and coexistence are guaranteed.
By recovering the written word of the Jesuits of the former province of Aragon, expelled by order of Charles III, we managed to understand how deep their affliction was and we wished to chronicle it, just as we have chronicled many important events that marked the future of these exiled men of religion, especially the Valencians. The chronicles and letters of the exiles are an essential testimony to help us get to know their personal experiences and the feelings that the painful exile provoked in them, first in Bunifazziu and then in Ferrara.
In 1906, the first expedition of Valencian laborers arrived in Montreal-ten men from Orba who traveled, fed up with the mistreatment by the landowners who dominated the region of La Marina and its surroundings, as well as the widespread poverty and abuses produced by the system. At the same time, they were left unemployed by the advance of phylloxera, which was devastating the vineyards. This massive migratory wave led many Valencians to traditional destinations such as Algeria, Cuba, and Argentina, but now also to North America. Following the Ten from Orba our research estimated that 15,768 Valencian emigrants arrived in Canada and the United States until 1920, when Washington closed its borders to Mediterranean peoples. The sudden success of North America as a destination stemmed from an unthinkable wage disparity. Those who worked and lived for extended periods in New York or Connecticut experienced a radical shift in worldview, mentality, and way of life. Upon their return, they were different people -more open-minded, liberated from ancestral fears and prejudices. Many became mayors during the Spanish Republic and symbols of modernity in their hometowns. They also raised their children with a more egalitarian mindset, encouraging them to pursue higher education and professional careers.
This study examines the role of Spanish news fact-checking profiles, signatories of the International Fact-Checking Network, on TikTok in covering the apartment building fire in the Campanar neighbourhood and the DANA (weather phenomenon in Valencia) on October 29. Using a codebook, a quantitative analysis was conducted on the 658 posts shared by the profiles @malditobulo, @newtraltiktok, @efeverifica, and @verificat.es between January 1 and December 31, 2024. The results reveal the coexistence of fact-checking and explanatory content across all profiles, with a predominance of nationally focused content over international topics in most cases. Regarding topics related to the Valencian region, the most frequently verified content was related to deaths, humanitarian aid organizations, and financial assistance. This type of content generated a higher number of user interactions compared to the other analyzed posts. In light of growing concerns about the reliability of the internet as an information source, our study highlights the need to promote the virality of fact-checked content over unfounded news.
This article analyses the southern model of Valencian Moors and Christians festivals through a sociological perspective, with the aim of explaining their contemporary expansion and assessing their potential as practices of othering. Drawing on a critical reading of historical and ethnographic sources and engaging with both sociological and postcolonial (and decolonial) theory, it demonstrates how, since the late twentieth century, the festival has expanded from some thirty towns to more than one hundred. This growth can be attributed not only to socio-economic factors but also to the festival's adaptation to postmodernity: the rise of spectacularization, commodification, and tourist projection, together with the strengthening of associational networks and collective identity. The analysis highlights a glocal paradox and traces a symbolic shift from the "enemy Moor" to the "festive Moor," while noting that such evolution does not entirely erase dynamics of othering. The article concludes by framing the festival as a site of tension between inclusion and exclusion, where reflexive sociology can contribute to fostering more critical and inclusive practices.
This article aims to be a state of the art overview of what were the causes, characteristics and current legacy of the emigration which, from the Balearic Islands, in the main, from Mallorca, headed towards the south of the kingdom of Valencia after the expulsion of the Moriscos (1609). This migratory process resulted in the appearance of a significant number of towns and villages of island origin, some of which maintain the memory of their Mallorcan origin and preserve elements relating to dialect from the Catalan spoken in Mallorca.
In a context of social reproduction crisis such as the Chilean one, social mobilizations multiply and take on social and media relevance from the end of 2019 with the social revolt. The analysis of the repertoires of collective action, which make various protest tools available to the movements, is of special relevance and even more significance given the international impact of feminist contributions in these mobilizations. In this framework, this article seeks, on the one hand, to identify and propose a typology of the main repertoires of feminist action deployed during the social mobilizations that took place between October 2019 and March 2020 in Chile. On the other hand, to analyze the case of Las Tesis and its performance << A rapist on your path >> which, in addition to becoming a trend in social networks, was replicated in different parts of the world. To this end, the literature on feminist collective action repertoires was systematically reviewed, semi-structured interviews to Chilean feminist activists (10) were conducted, and an additional virtual ethnography was developed to delve into the case of << Las Tesis >>. The results reveal, on the one hand, the distinction between actions in the public space, feminist connective actions deployed on the web, the organization of feminist actions in communities and neighborhoods, and institutional advocacy. On the other hand, the role of Las Tesis and its performance in reconnecting global digital feminist activism with women's bodies and its relevance.
Metal is a music genre that has generated its own scenes in each of the countries in which it circulates. In Latin America, they have a strong interaction with the local culture. This work approaches the Argentinian scene, which is made up in a heterogeneous way through the social relations of its members and its consequences disputes. The article analyzes the tensions that occur in a spatial and temporal way, considering that the scene is organized around a paradigm of authenticity. In addition to exalting the marginal, underground and DIY culture, that paradigm values positively the past ( retromania ), federalism and heteronormative masculinity. Despite the particularities of the Argentine socio-political context and the metal's characterization as a white, western and globalized musical genre, there is a strong tendency to construct the scene through values of traditionalism and the patriarchal system. Under these parameters certain productions, media, artists and fans are recognized and consecrated. This proposal is based on empirical work done in the capital city (Autonomous City of Buenos Aires) and the province of Buenos Aires in the period between 2011 and 2017, whose conflictive relationship shows the notion of << double periphery >> and works as an example of the Argentine scene on a larger scale.
The public sphere is a concept that has undergone significant changes in recent decades. In its traditional meaning, the public sphere was conceived as the exchange and communicative interaction between social actors that gives rise to public opinion. But the development of media societies gave rise to a public sphere colonized by the mass media, which were both intermediaries who channeled the messages of these actors and privileged actors in the public conversation. The article theoretically traces the evolution from the media public sphere of the second half of the 20 th century to what we call the post -media public sphere, characterized by the fragmentation and multiplicity of messages, actors and audiences, the rise of the Internet and digital social networks, and the loss of the media's capacity for intermediation and influence.
This piece weaves together three separate areas of research and shows how baby boomers' lifetime of deep engagement with music and music fandom are resources that can be leveraged by fans, families, and healthcare professionals to extend healthspan, mitigate loneliness, and otherwise improve quality of life for this first generation of "old fans" and those that follow. First, drawing on an in-depth qualitative study of Beatles fandom, I will show that the band's constant presence in the culture and in boomers' lives through six critical years of development had a profound and enduring impact, and that this experience has been a lifelong resource for resiliency and well-being. Then, looking at research in neuromusicology and music therapy, I will show the many ways music functions as a health technology for older adults. Finally, looking at these issues in light of current and predicted decline in cognitive functioning and other indicators of well-being in this generation, this article proposes that boomers are uniquely primed and positioned to benefit from the therapeutic use of music for overall health and as support for the gerotranscendent stage of adult development.
Late modernity is reconfiguring the way the climate crisis is broadcast and communicated. The concept of << risk >> as a contingency acquires central relevance in understanding it. There is risk because it is socially defined as such; scientific definitions are not enough. This produces a backdrop of uncertainty in which subjects are obliged to make decisions. In this context, social networks become particularly prominent when broadcasting and communicating that uncertainty by means of web pages, the internet, messaging services etc. A new relational space is formed: short messages, the intensive use of emotive images, untethering (space -time rupture) and so on. In addition, a new relationship is established between science and politics. The need to reduce that social uncertainty redefines the relationships between the two spheres: politics needs science to justify its decisions, and science is increasingly involved in political decisions. The concept of << risk >> also conditions how social connections are redefined. At a time in which a process of individualisation can be observed, it is necessary to redefine community relationships in response to the ecological crisis. They are constructed on the basis of identity among equals, not collective action, giving rise to a new communitarianism. The thesis defended here is that we live in a landscape of redefining the relational space when broadcasting and communicating the climate crisis, affecting the way in which social connections are built in late modernity.
