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El Otro En La España Contemporánea El otro en la España contemporánea / El otro en la España contemporánea / Prácticas, discursos y representaciones Silvina Schammah Gesser y Raanan Rein (coords.) colección ánfora Las aportaciones aquí recogidas representan exclusivamente la opinión de sus autores. Colección Ánfora, 5 © De los textos: sus autores, 2011 © Fundación Tres Culturas del Mediterráneo, 2011 Pabellón Hassan II c/ Max Planck, 2 Isla de La Cartuja E 41092 Sevilla www.tresculturas.org Directora editorial: Elvira Saint-Gerons Herrera Editora: Natalia Arce Editor junior: Antonio Rubiales Cabello Diseño y producción: milhojas. servicios editoriales Este libro no podrá ser reproducido, ni total ni parcialmente, sin el previo permiso escrito del editor. Todos los derechos reservados Depósito Legal: ISBN: 978-84-937041-8-6 Impreso en España / Printed in Spain Índice Introducción 11 Silvina Schammah Gesser PARTE I DIFERENCIA Y OTRE D A D EN PERSPECTIVA EUROPEA La sociedad abierta y sus creyentes: el islam en Europa, el islam y Europa 31 Paul Scheffer La «otredad» judía en la historia europea: pasado y presente 55 Robert Solomon Wistrich Nosotros y ellos: acerca de la similitud, la diferencia y la otredad 83 José Brunner PARTE II UNI D A D Y DIVERSI DA D EN LA ESPAÑA D EL PRESENTE Minorías, regionalismos y pluralismo religioso: el modelo español 107 Natan Lerner Presencia e imagen judía en la España contemporánea Herencia castiza y modernidad 123 Gonzalo Álvarez Chillida Fantasmas del pasado, desafíos del presente: nuevos y viejos «otros» en la España contemporánea 161 Raanan Rein Martina Weisz El retorno del «otro»: la comunidad marroquí en España 187 Bernabé López García La reproducción del «otro» musulmán en España a través de prácticas sociales y reacciones políticas 219 Ricard Zapata Barrero Latinoamericanos en España: de la integración al retorno 257 Laura Tedesco La transgresión del tabú: «ser y sentirse» negro en España 285 Donato Ndongo-Bidyogo PARTE III OTRE D A D EN EL CINE Y LA TELEVISIÓ N Representando a los otros: el cine y la televisión contemporánea 319 Paul Julian Smith Imágenes prostituidas: inmigrantes latinoamericanas en «Princesas» y «En la puta vida» 337 Tzvi Tal Todos somos otros Figuras de la alteridad en «La leyenda del tiempo» de Isaki Lacuesta 361 Jorge Carrión PARTE IV CONSTRUCCIONES I D ENTITARIAS Y REPÚBLICA : LOS OTROS INTERIORE S Las bases míticas comunes de las identidades españolas modernas 375 Jon Juaristi «Constituyendo España»: exilio y república en tres décadas de democracia 405 Mari Paz Balibrea Enríquez Introducción Silvina Schammah Gesser* En varios países de Europa occidental y en Estados Unidos, el discurso sobre el otro entendido como una nueva toma de con- ciencia de los mecanismos de poder, en cuanto a la discrimi- nación y exclusión por razones de género, etnia, raza, credo, clase y sexualidad, llega a un punto de inflexión en los años 60, cuando hacen implosión en el espacio público diferentes gru- pos y movimientos de protesta que exigen reivindicaciones políticas, sociales, culturales y económicas para los mismos. La movilización antirracista y el naciente activismo de las minorías étnicas y de las comunidades de inmigrantes, las demandas en pos de la liberación de la mujer, los inicios del movimiento gay, las protestas estudiantiles ante la guerra en Vietnam en Estados Unidos, el impacto de la Revolución Cubana en América Latina, el Mayo francés de 1968 en una * Docente en el Departamento de Estudios Románicos y Latinoamericanos (UHJ) e investigadora del Instituto H. S. Truman para la Promoción de la Paz. Especialista en la historia cultural e intelectual de España durante la primera mitad del siglo XX. 11 Europa dividida, así como las consecuencias de los procesos de descolonización en África, Asia y Oriente Medio, todo ello reflejó candentes procesos socio-económicos y culturales que cuestionaron y buscaron redefinir las políticas de la identidad a partir del último tercio del siglo XX. En las humanidades y las ciencias sociales, serán las pos- turas críticas de teóricos como W. E. B. Du Bois y su discípulo Frantz Fanon, Albert Memmi, Simone de Beauvoir, Michael Foucault, Edward Said, y posteriormente Homi Bhabha y Gloria Anzaldúa, entre muchos otros, los que, al revelar la opresión implícita en los modos de relacionarse con y de re- presentar al otro, propondrán nuevos paradigmas y métodos de análisis que revertirán las formas tradicionales de concep- tualizar la relación entre el Yo y el Otro1. No obstante, en la década de los 60 y principios de los 70, la España del estado de excepción, del desarrollismo económico, de la migración interna y de la emigración, esa España del cre- cimiento irreverente de sus ciudades y de un nuevo consumo masivo de bienes de cierta calidad, se mantendrá relativamen- te ajena a estos nuevos posicionamientos y abordajes. El país es, por entonces, telón de fondo de una dictadura decrépita que aún pretende someter a la sociedad española a un proceso interminable de hibernación intelectual e ideológica por no decir política. Los sectores más progresistas, dentro y fuera del campo intelectual y académico, que pugnan por liberarse del ana- cronismo franquista, son objeto de una censura que todavía sigue condicionando y delimitando el debate en el espacio pú- 1 Entre otros ejemplos, son textos canónicos, The Souls of Black Folk (1903) de W. E. B. Du Bois; Peau noire, masques blancs (1952) y Les damnés de la Terre (1962) de Frantz Fanon; Portrait du colonise, precede portrait du colonisateur (1957) de Albert Memmi; Le Deuxiéme Sexe (1949) de Simone de Beauvoir; L’Ordre du discours (1971), Histoire de la folie à l’âge classique (1972) y Surveiller et Punir (1975) de Michael Foucault; Orientalism (1978) de Edward Said; Nation and Narration (1990) y The Location of Culture (1993) de Homi Bhabha, y Borderlands/La Frontera: The New Mestiza (1987) de Gloria Anzaldúa. 12 ∙ Silvina Schammah Gesser blico, haciendo que la revisión radical que se discute fuera de España, en Europa occidental y en las Américas, dentro del ámbito de las humanidades y las ciencias sociales, sea nula o levemente perceptible en el contexto español, exceptuando núcleos de resistencia muy puntuales. El campo cultural que tiene ámbito de acción durante las dos últimas décadas del franquismo está lejos de hacerse eco de las disputas que apa- sionan a la intelectualidad francesa que, por entonces, se con- vierte en foco de renovación conceptual de las humanidades, en la Europa de la posguerra y la Guerra Fría2. Será con el inicio de la transición y la consolidación de- mocrática –momento en el que cobran legitimación oficial las diversidades nacionales, políticas, culturales y lingüístico- regionales– cuando se comiencen a indagar libremente aque- llas identidades regionales, étnicas, de clase y de género, que 2 Sobre cómo se percibieron desde el contexto español las revoluciones de los 60 véanse las apreciaciones del columnista Eduardo Haro Tecglen en su libro El 68: Las revoluciones imaginarias (Madrid, 1988). Sobre cultura y dictadura en España, véase Jordi Gracia y Miguel Ángel Ruiz Carnicer, La España de Franco. Cultura y vida cotidiana, (Madrid, 2001); Jordi Gracia, La resistencia silenciosa (Fascismo y cultura en España) (Barcelona, 2004) y Jordi Gracia, Estado y cultura. El despertar de una conciencia crítica bajo el franquismo, 1940-1962 (Barcelona, 2006); Crisis y descomposición del franquismo, Ayer, Dossier: No. 68, 2007 (4). Sobre la resistencia antifranquis- ta, Historia del Presente, Dictadura y Antifranquismo, Abdón Mateo (ed.) 9, 2007; en el ámbito estudiantil, Elena Hernández Sandoica; Miguel Ángel Ruiz Carnicer y Marc Baldó Lacomba, Estudiantes contra Franco (1939-1975). Oposición política y movili- zación juvenil (Madrid, 2007). Sobre un cambio de mentalidades en el tardofran- quismo, Spain Transformed. The Late Franco Dictatorship, 1959-75, Nigel Townson, (ed.) (New York, 2007) y Santos Juliá, «Raíces morales de una disidencia política: Intelectuales, marxismo y lenguaje de reconciliación» en Historias de las Dos Es- pañas (Madrid, 2004), pp. 409-462. Véanse también los estudios sobre las revistas progresistas y empresas editoriales en Alicia Alted y Paul Aubert, (eds.) Triunfo en su época. Casa de Velásquez (Madrid, 1995); Albert Forment, José Martínez y la epopeya de Ruedo Ibérico (Barcelona, 2000) y Javier Muñoz Soro, Cuadernos para el Diá- logo (1963-1976).Una historia cultural del segundo franquismo (Madrid, 2005). Como foco alternativo de debate cultural e intelectual véase la función de la Fundación Juan March en José Manuel Sánchez Ron, Cincuenta años de cultura e investigación en España: La Fundación Juan March (1955-2005) (Madrid, 2005). Introducción ∙ 13 no responden a los cánones establecidos por el imaginario del nacional-catolicismo. Con la constitución de las Autonomías, a partir de 1978, España expresará, públicamente, su carácter plurinacional y multicultural. La posterior integración a la Comunidad Eu- ropea dará paso a un discurso internacionalista y moderno. A su vez, la nueva España democrática y europeísta dejará de ser un tradicional país de emigrantes (políticos y económicos) para convertirse en nuevo foco receptor de flujos migratorios. Esto traerá aparejados cambios significativos en la composi- ción demográfica del Estado y hará replantear el concepto de ciudadanía3. La presencia relativamente súbita de colectivos inmigrantes e indocumentados deparará complejos desafíos que desbordarán los viejos prejuicios que otrora acompaña- ron a judíos, musulmanes y gitanos4. A finales
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