We are the product of a (multi)cultural world and citizenry interaction that have existed for century’s citizens, as a fluid puzzle of wanderings, change in a continuum of a social cultural anthropology. As Cockburn (2013) argued “[c]itizenship, from its inception until today, is defined in terms of exclusion of others.” (p. 226). The goals are noble but they are generally external approaches. We have a culture and, through the exchange of ideas, we gain knowledge of other cultures (Grant & Sleeter, 2009; Banks & McGee Banks, 2010). When the subject is debated in School the perspective is of 'us and them', we emphasize what distinguishes us than what bounds us. The reflection we have been gathering upon our professional and personal experience has allowed us to set the research project focused on Portuguese students that have shared different cultures and educational systems which undoubtedly provisionally, we will denominate Lusomorpho, a construct that we intend to test and develop throughout our research work. The student population is in transformation through migration and globalization (Kirkwood-Tucker, 2009; Rotberg, 2010). Luso due to Lusophone, someone who belongs to the Portuguese speaking world, however, decides to migrate and speak different languages. Morpho it is not an absurd physical alteration like the one in Kafka books “The Metamorphosis”. Although the reference allows the allusion to the absurdity of separating but equals and to arouse the doubt: the citizen as a historical, political, cultural and social puzzle becomes intrinsically (multi)cultural. Will this be the experience which will cause Lusomorphos to become citizens of the world?! Likewise, it acquiesce a reflection upon humanity and the “cocoon” transformation to achieve maturity. Lusomorphos, for now the thought that one thinks a different thought about thinking founds in the network Sirius[1] an attentive and critical look at the contemporary subjectivities. The purpose of this research is not only to articulate the findings with the European policy network Sirius but also to contribute with anew approaches to diminish the gap between students from native and migrant background. However, in this investigation the paradox lies in the fact that the majority of the Lusomorphoshave two nationalities. Do they view themselves as natives, minorities or migrant students? Will two halves build a nationality or citizenship or (un)veils the fragmented personal identity? (Dubar, 2006; Spring 2010). As Harrison (1993) wrote vividly “in the process of external metamorphosis he comes to realize that his own inner identity is superfluous in a realm governed by appearances” (p. 25).  This creates the need to forge polices in education, in order to provide balanced educational opportunities for students of all backgrounds, respecting the right to the difference and therefore minorities without losing their identity (Touraine, 1997; Veronese & Lacerda, 2011). We share Pinar (2012) faith that schools “can be indispensable in educating the public to understand its history and analyze its present circumstances” (p. 122). To educate is to break walls, to build bridges, to sparkle passions, it is solitude, to stop and contemplate. Curriculum theory is a dimension to share poetry and wisdom, to develop the art of seeing and hearing, to uplift creativity and critical thinking and to be astounded. It is an ongoing “complicated conversation” (Pinar, 2012, p. xiii) within us, alongside with others in a world full of distractions and consumption.

[1] http://www.sirius-migrationeducation.org/

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