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Corpi Virtuosi E Spiriti Sensibili: Esperienze E Immaginari Nel Sufismo Egiziano Contemporaneo

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Corpi Virtuosi E Spiriti Sensibili: Esperienze E Immaginari Nel Sufismo Egiziano Contemporaneo !"#$%&"'()&*+!"+,-"().(+/'$)(+#(%+0$+1*%'$."*)(+ 2!"##$!%&'($))$3+ Dottorato di Ricerca in Scienze Umane Antropologia della contemporaneità: etnografia delle diversità e delle convergenze culturali XXI ciclo Corpi virtuosi e spiriti sensibili: esperienze e immaginari nel sufismo egiziano contemporaneo Paola Abenante Coordinatore dottorato: Tutor: Prof. Ugo Fabietti Dott. Setrag Manoukian Dott. Claudia Mattalucci INDICE PARTE I Batin e zahir: rappresentazioni e immaginari dell’islam a confronto Capitolo -1- Incontri mistici e percorsi etnografici 1 1.1 Antropologa, discepola o amica? Incontri e scontri con il sufismo 3 1.2 Seguendo la tariqa Burhaniya tra Amburgo, Khartoum e il Cairo: le dimensioni spaziali e sociali della ricerca sul campo 8 1.3 Corpo e Modernità: percorsi tematici di un’esplorazione etnografica 14 1.4 Incorporazione e immaginario: metodologia e prospettive teoriche 18 1.5 Persone e Soggetti 21 Capitolo -2- Parole e storie: i termini della modernità burhani 27 2.1 Modernità, modernismo islamico e confraternite nel XIX secolo 33 2.2 Modernità, wahabismo e Burhaniya nel XXI secolo 40 Capitolo -3- Islam zahiri e forme del wahabismo 47 3.1 Forme di islam in Egitto durante il governo di Sadat 48 3.2 Anni settanta e le prime accuse alla Burhaniya: una possibile ricostruzione 53 3.3 Retorica del wahabismo e strategie di identificazione politica 59 3.4 Rappresentazioni del wahabismo e forme di distinzione sociale 63 3.5 Rappresentazioni del wahabismo e forme di femminilità 66 3.6 Rappresentazioni e forme dell’islam 71 Capitolo -4- Islam batini e pratiche in movimento 75 4.1 Emotività condivisa e rappresentazioni identitarie nel contesto migratorio 77 4.2 Safwat e l’immaginario dell’islam globale 85 4.3 Movimento e continuità nella vita di Safwat 88 4.3.1 La geografia dei maqam e la costruzione di una regione di senso 97 4.3.2 Il corpo come ‘luogo’ della continuità 100 4.3.3 Insegnare i wird per ritrovare un luogo 104 4.3.4 La pratica dei wird e l’organizzazione dello spazio sociale 107 4.4 Islam globale e Modernità 116 I PARTE II Corpo come barzakh: un diaframma tra zahir e batin 119 Capitolo -5- Le qasida e il barzakh: saperi incorporati e attori incorporei nella storia della Burhaniya 121 5.1 Ta’wil e tadarus: una scienza incorporata 123 5.2 Barzakh e tajassud al-arwah: l’incorporazione degli spiriti nella storia 128 5.3 La cacciata dal barzakh 134 5.4 Mukhtar e il barzakh rinnegato 138 5.4.1 Posizione sociale e politica della confraternita di Mukhtar: una confraternita zahiri 142 5.5 Qasida, barzakh e Modernità 145 Capitolo -6- Persone materiali e corpi immateriali: la concezione burhani dell’essere umano 147 6.1 Il corpo come barzakh: una breve rassegna della letteratura mistica 148 6.2 Safwat e la concezione dell’essere umano 153 6.3 Materiale e immateriale: la cosmologia corporea dei burhani 160 6.4 Una possibile genealogia della ‘materia’ del corpo 162 PARTE III Pratiche rituali e scienza incorporata 169 Capitolo -7- Due hadra a confronto: corpi disciplinati e corpi indisciplinati 173 7.1 La struttura rituale della hadra 175 7.2 La hadra burhani 177 7.2.1 L’esperienza della hadra 179 7.3 La hadra riformata della confraternita Mahmudiya‘Amriya Rifa‘iya 184 7.4 L’adab al-hadra e la disciplina del corpo 190 7.5 Soggetti disciplinati e corpi indisciplinati 193 II Capitolo -8- Sentire la hadra: il senso dell’ascolto 197 8.1 Sentire e ascoltare 199 8.2 Panorami sonori ed esperienze del sentire 202 8.3 Fenomenologia del suono nella hadra 206 8.4 Rappresentazioni sociali del suono e della musica 208 8.5 Suoni sacri e musica profana nella vita di ‘Isam 211 8.6 Idiosincrasie e ibridazioni acustiche 214 8.7 Corpo e intenzione 219 Capitolo -9- La hadra tra sufismo e zar: pratiche al confine e persone senza confini 223 9.1 Pratiche al confine 225 9.2 Discorsi ai confini della hadra 229 9.3 Somiglianze pratiche 232 9.4 Persone senza confini 235 9.4.1 Batta 236 9.4.2 Mona 241 9.5 Corpi e spiriti 247 Capitolo -10- Corpi delicati e spiriti sensibili: forme del femminile nel sufismo burhani 251 10.1 La metafora della delicatezza 253 10.2 Gli uomini e l’incorporazione della delicatezza 257 10.2.1 Uomini delicati… 260 10.2.2 …e inversione delle rappresentazioni di genere 262 10.3 Le donne e l’incorporazione della delicatezza 265 10.4 Donne delicate e forme dell’immaginazione 270 10.4.1 Heba 271 10.4.2 Asia 277 10.5 La virtù della delicatezza 283 Conclusioni e prospettive 287 Bibliografia 293 III TAVOLA DI TRASLITTERAZIONE Il metodo di traslitterazione utilizzato è lo stesso utilizzato dalla tariqa Burhaniya, che si basa su una semplificazione dei metodi standard DIN 31635 (1982) e ISO 233 (1984). 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Allo stesso tempo, il brano presenta alcune delle persone 2 più importanti nel mio percorso di ricerca sul campo e dà un’indicazione della dimensione trans-nazionale della confraternita che è stata al centro della mia etnografia.
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