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IL BHARATANATYAM CRISTIANO: Una Forma D'inculturazione Del Cristianesimo Attraverso La Danza-Teatro Indiana

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IL BHARATANATYAM CRISTIANO: Una Forma D'inculturazione Del Cristianesimo Attraverso La Danza-Teatro Indiana UNIVERSITÀ DEGLI STUDI DI MILANO BICOCCA DOTTORATO DI RICERCA IN ANTROPOLOGIA DELLA CONTEMPORANEITÀ: ETNOGRAFIA DELLE DIVERSITÀ E DELLE DIVERGENZE CULTURALI XXVII CICLO IL BHARATANATYAM CRISTIANO: Una forma d'inculturazione del cristianesimo attraverso la danza-teatro indiana Coordinatore del dottorato: Prof. UGO FABIETTI Tutor: Prof. UGO FABIETTI Candidata: M. CATERINA MORTILLARO Matr.722714 Anno accademico 2014-2015 1 Sommario RINGRAZIAMENTI ................................................................................................... 4 INTRODUZIONE ....................................................................................................... 6 Motivazioni, aspetti teorici e metodologia della ricerca........................................................... 6 Contenuti della trattazione ..................................................................................................... 15 CAPITOLO PRIMO .................................................................................................. 21 IL BHARATANATYAM E L’INDUISMO: TRA ARTE, ESPERIENZA RELIGIOSA E RITO ..................................................................................................... 21 1.1 Bharatanatyam e religione ................................................................................................ 21 1.2 Il Natyashastra: origini mitiche del natya e sua valenza educativa e rituale .................... 26 1.3 La danza come forma di meditazione e preghiera ............................................................ 30 1.4 Le devadasi tra realtà storica e manipolazione della storia .............................................. 34 1.5 Il “revival” della danza classica indiana e il ruolo delle divinità indù nel Bharatanatyam 43 CAPITOLO SECONDO ............................................................................................ 52 BHARATANATYAM E IDENTITA’ INDIANA:DALLE RADICI IDENTITARIE DEGLI ESPATRIATI ALL’INDIANITÀ DEI CRISTIANI IN INDIA ....................... 52 2.1 Il Bharatanatyam e le radici identitarie indiane degli espatriati ....................................... 52 2.2 La costruzione del corpo (femminile) e la trasmissione di una “cittadinanza culturale” . 57 2.3 Il ruolo della danza classica nel processo di definizione della nazione indiana ................ 63 2.4 Identità indiana, hindutva e cristianesimo ........................................................................ 71 2.5 I Cristiani in India tra colonialismo e inculturazione ......................................................... 76 2.6 L’indianità dei cristiani: forme di inculturazione dal basso. .............................................. 85 2.7 Il Bharatanatyam cristiano: una forma di inculturazione dall’alto? .................................. 99 CAPITOLO TERZO ................................................................................................ 105 MIGRAZIONE DI UN LINGUAGGIO GESTUALE: DAL BHARATANATYAM INDÙ A QUELLO CRISTIANO ................................................................................. 105 3.1 Come funziona il Bharatanatyam .................................................................................... 105 3.2 Difficoltà di decodifica del linguaggio del Bharatanatyam .............................................. 116 3.3 Aspetti tecnici dell’adattamento del Bharatanatyam al cristianesimo: le deva-hasta. .. 125 2 CAPITOLO QUARTO ............................................................................................ 154 ALCUNI ESEMPI DI DANZE BHARATANATYAM CON TEMI CRISTIANI 154 4.1 Le danze e il loro contesto .............................................................................................. 154 4.2 La tecnica compositiva di alcune danze cristiane. .......................................................... 171 CAPITOLO QUINTO ............................................................................................. 191 LITURGIA E DANZA: TRA INCULTURAZIONE E TRADIZIONE ................. 191 5.1 Il significato di “inculturazione” e il problema della natura del rito ............................... 191 5.2 La danza come preghiera e la danza liturgica ................................................................. 204 5.3 Il corpo femminile che danza .......................................................................................... 214 5.4 Le dinamiche di potere all’interno della Chiesa tra centro e periferie ........................... 223 CAPITOLO SESTO ................................................................................................ 228 MOTIVAZIONI SOCIALI E CASTALI DELL’ADATTAMENTO DEL BHARATANATYAM AL CRISTIANESIMO. .......................................................... 228 6.1 L’atteggiamento dei missionari e dei governi coloniali nei confronti delle caste ........... 228 6.2 Cristiani e caste ............................................................................................................... 237 6.3 Il Bharatanatyam come mezzo di riscatto sociale ........................................................... 247 CAPITOLO SETTIMO ........................................................................................... 265 LA RICEZIONE DELLA SPERIMENTAZIONE SUL BHARATANATYAM CRISTIANO. PUNTI DI VISTA ESTERNI ................................................................ 265 7.1 Andhra Pradesh ............................................................................................................... 266 7.2 Stati Uniti ......................................................................................................................... 276 7.3 Tamil Nadu ...................................................................................................................... 283 7.4 Italia ................................................................................................................................. 294 CONCLUSIONI ...................................................................................................... 300 BIBLIOGRAFIA ..................................................................................................... 304 3 RINGRAZIAMENTI Vorrei ringraziare sentitatimente in primo luogo mia madre per aver letto pazientemente tutti i capitoli di questa tesi e avermi aiutato a revisionarla. Solo l’amore materno può arrivare a tanto! Ormai si può dire che è un’esperta dell’argomento quanto me. Il mio secondo ringraziamento va a quei colleghi di dottorato che mi hanno sostenuta o semplicemente con il loro supporto morale (di cui ho avuto grande bisogno) o con i loro consigli pratici o bibliografici. Tra loro Giuseppe Bolotta, Anna Felcher, Francesca Nicola (che mi ha svelato l’esistenza di Zotero), Maria Giovanna Cassa (che mi ha introdotta nel mondo del linguaggio dei segni per i sordi). Ringrazio con tutto il cuore gli amici, da quelli che mi hanno sostenuta nei momenti peggiori del campo, a quelli che mi hanno salvato da disastri informatici. Marcella Bassanesi è stata in questi anni sia una guida nel complesso mondo della danza indiana sia un a cara amica. Particolare riconoscenza va a mons. Claudio Magnoli che con autentico spirito cristiano oltre che con simpatia si è prestato ad aiutarmi per quanto concerne tutta la parte teologica, leggendo e correggendo il quinto capitolo e dandomi importanti consigli oltre che trasmettendomi una parte delle sue vastissime conoscenze in campo liturgico. Lo stesso dicasi per la prof.ssa Cinzia Pieruccini dell’Università degli Studi di Milano, che mi ha aiutata con le parti indologiche. Il Dr.Paolo Aranha, che spero di incontrare un giorno personalmente, è stato una fonte inesauribile di libri e consigli. La mailing list RISA (Religions of India and Southern Asia), cui mi ha gentilmente iscritta la prof.ssa Corinne Dempsey, è stata fondamentale: i suoi membri, tutti docenti e studiosi di altissimo livello, non hanno considerato le loro conoscenze un patrimonio da custodire gelosamente ma hanno sempre offerto consigli bibliografici con il giusto spirito di collaborazione che dovrebbe esserci in ambito accademico. Per quanto riguarda il campo, non ringrazierò mai abbastanza sr. Lorenza Calcagni per avermi aperto le porte del convento in cui vive, p. Ravi Sekhar, per la sua immensa 4 disponibilità, sr. Benigna per essere stata un’amica, il prof. Aroki per la sua paterna amicizia. Un ringraziamento altrettanto sentito va al prof. Francis X. Clooney SJ di Harvard che mi ha gentilmente raccomandata ad alcuni dei più importanti teologi indiani del Tamil Nadu e a sr. Margaret Bastin, allora direttrice che Kalai Kaviri College of Fine Arts, la quale mi ha accolta con amicizia e simpatia. A Carola Lorea un particolare grazie per avermi aiutata a vedere l’India con occhi nuovi. Senza questa nuova visione sarei naufragata. Infine ringrazio quelli che mi hanno ostacolata: sono stati il pungolo necessario per farmi andare avanti. 5 INTRODUZIONE Motivazioni, aspetti teorici e metodologia della ricerca Secondo l’opinione di Joel Robbins, espressa nel 2007 in un suo articolo, mentre esiste un’antropologia del buddismo o dell’islam che accomuna studiosi di tutto il mondo interessati a confrontarsi, ciò non avviene per i pochi che si stanno affacciando allo studio della religione cristiana da un punto di vista antropologico. A suo parere, si tende a evitare deliberatamente questo oggetto di studio. Spesso chi fa ricerca sul campo non presta particolare attenzione alle comunità cristiane, a volte oggettivamente esigue. Sovente si ritiene che il cristianesimo professato
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