The mediated group, Chinese communities naturalize in the issue of European immigration
A hybrid community can be used to describe the current state of the demographic composition of Europe, at least in representative European cities, a generality. No one would be surprised by people of different skin color on the street, but this does not mean that they fully accept this shared community. On a macro level, the multi-ethnic composition is an embodiment of the trend of globalization. People from different countries with different cultural backgrounds flock to the same place that symbolizes the internationality of this city. It may be equated with advanced development and the possibility of a better future. Contrary to the scene of the colonial period, the dominant colonization of Europe gradually withdrew, the colonists exploited the territory of the colonized until the end with a relationship of oppressor and the oppressed, now most foreign migrants are not forced. However, the natives seem to feel forced to accept them. Hence the hybrid community in reality does not compose of native residents and people of other nationalities who have legal residence. For example, in Milan, the community is essentially classified into Italians and others. The question of who the other people are is not interested in the natives. I used "native" instead of "local citizen" because both Italians and foreigners with legal residence are local residents, and the children of foreigners are even born here. The natives know that these other people will always form smaller communities in their own groups with people of the same origin, which is regarded as marginal alienation. For example, China Town can be regarded as a representative commercial street for Chinese people. It is different places have formed a local mediation that is the in-between ground between the foreigner culture and the local culture. In addition to being a small Chinese community and a commercial street for foreigners, people have overlooked the core capital construction. This kind of inclusiveness given by the government is just another form of capital operation that enables foreigners to develop their own trade in a certain area, thereby stimulating the development of surrounding communities, and finally forming a superficially harmonious foreign community. This imaginary harmony is obvious because exclusivity can be seen everywhere, which is what we call discrimination. Here I take the Chinese as an example, First of all, because I come from China, it means that I have a complete Chinese cultural background with a neutral standpoint. Chinese living in Italy and Chinese living in China have different cultural attributes despite we have synchronicity. This difference is particularly obvious among young people, due to the rupture of the same historical memories and rapid changes in life experiences. For example, some Chinese born in Italy cannot speak Chinese, but most parents will let their children learn Chinese or even find a Chinese teacher. Language is the medium of thought output and the embodiment of identity recognition. If you don't speak the other party's language, it means you automatically lose the right to speak not just lose the discourse. This isolation happens naturally. For the parents of these children, language is a tool for their livelihood. For children, the multiplicity of culture is forcibly installed in their own language system, and the heterogeneity of multiple cultures is entangled to shape self-cognition. Returning to the field of art, looking at the issue of globalization, it is undeniable that China's art market is gradually appearing in Europe. The proportion of Chinese artists' works and exhibitions is continually increasing, and Chinese contemporary culture is also understood by more people. So how should Chinese artists in this immigration status express their identity and particularity that is the actual tipping point between Chinese and Western.