Seite - 67 - in Mobile Culture Studies - The Journal, Band 4/2018

Mobile Culture Studies. The Journal 4 2o18 Debora Baldelli | Parading in the city’s public space 67 des 2012). Anthropologist Graça Índias Cordeiro says Lisbon’s festivities and the idea of the city interact mutually, therefore it is not possible to analyse them separately (2001: 128-129). Following the author‘s proposal, I believe the festive character of Lisbon certainly makes an impact on the variety of religious and spiritual practices in the city, as well as on how religious institutions end up developing cultural activities in the public space (Giumbelli 2014; Mafra 2011; Montero 2009). According to Oliveira & Padilla, some aspects of local cultural policies developed by CML (Lisbon City Hall) have been focusing on promoting diversity and local conviviality, especially by supporting inter- or multicultural events. These promotions are used by the local govern- ment to promote the presence of cultural diversity in their territory (2012: 131). In 2002 “diver- sity” became an advantageous strategy for the city as an advantage and the “ethnic” starts to gain strength in local discourse (Ibid). Lisbon City Hall (CML) starts to focus on three views for the city: (1) “Lisbon city of neighbourhoods”, where the ethnic gains value; (2) “Lisbon city of entrepreneurs”, encouraging multicultural activities; and (3) “Lisbon city of culture”, where the multicultural dimension emerges as attractive to the city. CML starts to officially emphasise the image of Lisbon as “cosmopolitan and multicultural” (Oliveira & Padilla 2012: 137). That “diversity” is in vogue in cultural policies of European countries is, of course, because of the phenomenon of international migration which has become relevant in the daily life of these countries (ibid.). In Portugal, the entry of immigrants post-Carnation Revolution and the country‘s entry into the European Community in 1986 are striking factors for the cultural diversity present in the city. It is this cultural diversity that CML sought in recent years to use as symbolic capital to promote the image of Lisbon as a cosmopolitan city (Oliveira & Padilha 2012; Oliveira 2012). These facts are very representative of the Hare Krishna Movement since it portrays the practice‘s entry into the country and the beginning of a more intense flow of immigrant devotees. These facts also show how migration has presented as a potentially critical situation with the participation of migrants in the city, whose conditions may give rise to diffe- rent forms of integration in the “host societies” (Oliveira 2012: 212). In this sense, the city as a space where social, cultural and religious representations of immigration are constructed is lived according to a varied symbolic universe. Another interesting proposal is what Turino (2003) calls “cosmopolitan formations.” The “cosmopolitan formations” are part of what the author calls three types of “trans-states cultural formations”: (1) cosmopolitan formations; (2) Immigrant communities; (3) The “immigrant communities” focus on meeting individuals of the same origin and a bilateral relationship bet- ween the point of origin and arrival, creating practices, ideas and objects that are a combination of the two. “Diaspora” involves connecting different locations in synchronic and diachronic ways, emphasising the origin, but creating relationships and dialogues within the same “source” from another country, also absorbing already existent diaspora dialogues at the destination. The “cosmopolitan formations” focus on individuality, universalism and multiple meanings of ori- gin where the “world” is the source and a pan-historicism. It can be a positive or negative view, since the individual might be from “the world” or from “nowhere”. This kind of cross-cultural formation is more focused on the “local”, which is a contemporary and universal reflection of an “impersonal world” (Turino 2003). For Turino, cultural immigrant associations and religious institutions are common phe- nomena that provide practical, social and emotional support. Immigrant communities and