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The new immigrants tell us that places haven’t disappeared Thailand but are constantly re-invented and redefined. Those who now leave their original homes travel with a nostalgia of the place they have left behind and with the desire to recognize themselves when Thailand they are elsewhere. In their search they may often have to face the threats of the inhabitants of the sites they try to settle in, who fear that they may be expropriated. We fluctuate between the need to find ourselves once again and the fear that others Thailandmay harm us. We’re fascinated by our origins, which are both mythical and invented, and are often terrorized by other people’s origins, which are far away and unknown to us. The problem Thailand then is how to ensure that there be dialogue between the different streams of nostalgia, between the nostalgia of those who arrive and the nostalgia of those who are the hosts.

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Neither an act of weakness nor an act of courage, remaining is a factual reality, a condition. It can become a way of being, a vocation, if lived without subjugation or subalternity, without arrogance, complaisance, narrowness and closure of mind, but with, instead, a propensity for self-questioning and

restlessness. To remain is to go through the painful and authentic experience of being always “out of place.” There is also a total uprootedness of those who stay put.

And so mixtures, hybridities, métissages can’t be considered gratuitous gifts or inevitable outcomes. They have to do more with persuasion, in the meaning Carlo Michelstaedter gave to this term: “The road to persuasion points only in this direction: do not adapt yourself to the adequacy of what is given to you.”

Against rhetoric and for persuasion has had something to say the Calabrian poet Franco Costabile, who, like Michelstaedter, committed suicide:

There me and you, Southern Italy, must have a talk sometimes must argue really calmly, without hurry, quietly by ourselves without telling each other fairy tales about our land.

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