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Decreto Del Direttore Amministrativo N Corso di Laurea magistrale in LINGUE E ISTITUZIONI ECONOMICHE E GIURIDICHE DELL’ASIA E DELL’AFRICA MEDITERRANEA Tesi di Laurea Omosessualità ed Islam L’inconcepibile compresenza di due realtà Relatore Prof. Marco Salati Correlatore Prof.ssa Ida Zilio Grandi Laureando Giuliana Puccia Matricola 849264 Anno Accademico 2014 / 2015 INDICE Introduzione 4 9 مقدمة Capitolo I: L’identità sessuale secondo la prospettiva islamica 13 1.1 Amore ed erotismo nell’Islam, tra lecito ed illecito 18 1.2 La storia del profeta Lot secondo una prospettiva semantica 22 1.3 L’omosessualità, un fenomeno conosciuto da secoli 28 1.3.1 L’epoca pre-islamica e l’influenza mediterranea 28 1.3.2 Da Muhammad all’età classica, l’esaltazione del sistema fallocentrico 30 1.3.3 Passivo ed attivo, una questione medica 35 1.3.4 L’omosessualità nella società araba moderna 38 CAPITOLO II: La questione del liwāṭ nei codici giuridici dei paesi islamici 42 2.1 La seconda fonte della Shariʿah: il reato di liwāṭ nei racconti del Profeta 44 2.2 Dalla Shariʿah al Qānūn: L’involuzione del codice penale dei paesi arabi 55 2.2.1 Il caso dell’Iran 63 2.2.2 Il caso dell’Egitto 74 2.2.3 Il caso del Pakistan 85 CAPITOLO III: Identità di genere ed orientamento sessuale nel diritto internazionale 95 3.1 Tradizionalismo e progressismo nella valutazione dell’identità di genere 96 3.2 Nascita e sviluppo delle associazioni omosessuali musulmane 104 3.3 La protezione internazionale per i diritti LGTB 113 3.3.1 Asilo politico per omosessuali musulmani in 121 Europa ed Italia Conclusione 131 Appendice 136 Interviste 144 Bibliografia 150 Omosessualità ed Islam: L’inconcepibile compresenza di due realtà INTRODUZIONE E fa parte dei Suoi segni, la creazione dei cieli e della terra, la varietà dei vostri idiomi e dei vostri colori. In ciò vi sono segni per coloro che sanno. (Corano 30,22) Questi versetti del Corano, un inno alla poliedrica complessità della creazione, sono stati il motivo scatenante che mi ha condotto ad interrogarmi su un argomento così singolare, controverso ed irrisolto, ovvero quell’invisibile seppur soffocante ossimoro esistente tra l’omosessualità e l’Islam. Con il mio lavoro non intendo criticare la morale musulmana che sentenzia l’inammissibilità delle diverse identità sessuali, poiché sarebbe riduttivo ed estremamente banale condannare una religione a fronte dei suoi principi tradizionalisti. L’obiettivo di questa tesi, invece, è un’analisi socio- giuridica che racchiuda concetti ed opinioni divergenti, con l’intento di comprendere quale sia, e se esista, un filo conduttore tra reato, pena e diritto rispetto a ciò che si conosce con il nome di mithliya al jinsiya. Il contesto analizzato è estremamente articolato, pertanto prima di addentrarmi nell’analisi volta a stabilire in che modo l’Islam interpreti il fenomeno dell’omosessualità, il primo capitolo di questa tesi sarà dedicato al ruolo che la sessualità stessa gioca all’interno dei rapporti comunitari, con tutte le regole e le restrizioni previste dal sistema sharaitico. L’islam, a differenza degli altri monoteismi, esalta inaspettatamente l’eros come componente fondamentale della vita dei credenti ma allo stesso tempo, a causa della sua natura 4 onnicomprensiva, tende a delineare quel confine tra lecito ed illecito, in modo tale che persino i rapporti interpersonali siano inglobati all’interno di un sistema formale ed inflessibile. Si avverte, infatti, nella dottrina islamica la presenza di una forza unificatrice che impone al singolo il proprio completamento per mezzo di un altro individuo, ragion per cui l’uomo e la donna divengono i fautori di quella dicotomia del creato su cui si fondano i pilastri della famiglia e della comunità, giustificando la preponderanza dell’eterosessualità su ogni altra forma di orientamento sessuale. Ne conviene che tutto ciò che diverge da tale prospettiva è inteso come deviante per la stabilizzazione della morale sociale, e di conseguenza come trasgressione dei principi divini. Questo limite teorico e dottrinale è ciò che rende l’omosessualità una delle forme più abominevoli di traviamento, il peccato per eccellenza. Assodata l’esistenza di uno scioccante rigetto in rapporto a questo argomento, vorrei sottolineare che il mio lavoro analizza esclusivamente l’omosessualità maschile, tralasciando invece quella femminile. Diverse ragioni mi hanno indotto a focalizzare la mia attenzione solo su questa tipologia di identità sessuale, giacché il lesbismo, musāḥaqa, sia a livello giuridico che sociale non detiene lo stesso grado di aberrazione, in virtù della minore importanza attribuita alla donna all’interno della finalità del rapporto, la cui sessualità forviante non è percepibile come una vera minaccia per i valori della comunità. Ma ciò che l’Islam sembra aver assiduamente condannato è il desiderio inconscio dell’uomo nel ricoprire un ruolo al di fuori della propria indole naturale divinamente prestabilita, una teoria che sembra ridurre la complicata sfera emotiva umana al semplice atto sessuale. Ad avvallare questa tesi è la stessa legge islamica, attraverso l’ideazione del reato di liwāṭ, un termine di matrice coranica in riferimento all’atto di sodomia. Grazie all’analisi dei passi coranici in cui prende forma la storia del qawm al Lut, il primo capitolo ha come obiettivo dimostrare l’esistenza di quell’approccio semplicistico utilizzato dai giurisperiti per agglomerare all’interno della condanna di liwāṭ ogni azione che fuoriesca dalla regola del rapporto eterosessuale. A partire da quest’analisi 5 si evidenzia il primo limite con cui l’Islam si rapporta al fenomeno dell’omosessualità, ovvero la totale mancanza di distinzione tra l’atto sessuale sanzionabile secondo le fonti coraniche, e l’orientamento sessuale di un individuo, divenuto condannabile solo per effetto riflessivo. Il paradosso diviene più evidente nel momento in cui si annoverano le diverse testimonianze riguardo l’esistenza dell’omosessualità, nelle sue varie forme (amore, pederastia, misticismo) come un fenomeno conosciuto ed enormemente tollerato sia in epoca pre-islamica che dopo la Rivelazione. Da cosa nasce, allora, quell’accanimento costante e quel profondo rigetto sociale per una pratica fondamentalmente presente dagli albori della comunità islamica? Sembra che il vero punto di rottura con le epoche precedenti sia giunto in concomitanza con l’avvento della colonizzazione occidentale, per cui l’omosessualità iniziò ad essere percepita come una minaccia esogena per la tutela della morale musulmana. Questa nuova tendenza ha ampliato sempre più il divario tra spiritualità e sessualità, allontanando gli studiosi dalle teorie moderniste sull’identità sessuale e comprimendo il grande spettro delle emozioni umane ad un bivio tra lecito ed indecenza. Assodato che l’Islam non riconosce alcuna differenza tra sodomia ed omosessualità, nel secondo capitolo è approfondita la realtà giuridica che descrive la pena prescritta per il reato di liwāṭ, esposta attraverso l’analisi del diritto classico in diverse chiavi di lettura, a seconda dell’opinione delle quattro scuole giuridiche sunnite e di quella sciita. Si analizza, in seguito, l’evoluzione dei codici penali dei paesi islamici; sebbene nel corso dei secoli l’estremismo delle pene coraniche sia stato livellato a favore di un più moderno sistema sanzionatorio di matrice europea, rimangono tutt’oggi in vigore leggi inerenti ai reati di devianza sessuale, apostrofati adesso come “reati contro natura”. La particolarità delle nuove legislazioni è la mancanza di un diretto riferimento al liwāṭ (eccetto per alcuni paesi come Yemen e Arabia saudita), 6 ma l’imposizione di velate ed ambivalenti norme giuridiche volte a giustificare i machiavellici tentativi di condanna per condotte omosessuali. Per comprendere come gli attuali sistemi legislativi agiscano nei riguardi della comunità omosessuale, ho optato per l’analisi di tre paesi, ovvero Iran, Egitto e Pakistan, partendo dall’evoluzione del diritto statale fino all’analisi degli articoli in vigore per i reati riconducibili ad atti indecenti di natura sessuale. Insieme a considerazioni strettamente giuridiche, sono citati i casi più emblematici riguardanti condanne, detenzioni, metodi di spionaggio ed arresto nei confronti della comunità omosessuale di questi paesi, attinti direttamente dalla cronaca internazionale e nazionale degli ultimi anni. Ciò mette in risalto aspetti peculiari di ciascun sistema governativo, come i famosi casi di transgenderismo iraniani, lo scandalo Queen Boat egiziano e i delitti d’onore tipici del Pakistan. Infine, l’ultimo capitolo esaminerà la formazione delle associazioni/Ong per la salvaguardia dei diritti delle minoranze omosessuali musulmane, nate sia a livello internazionale che locale, con specifici riferimenti a tutte quelle organizzazioni di matrice islamica che a partire dagli anni novanta hanno dato luogo a diverse forme di protesta, specialmente per via telematica, in modo da abbattere quel muro di invisibilità ed ingiustizia che la società ed i Governi avevano innalzato intorno ad essi. Nonostante le coraggiose iniziative sviluppate negli ultimi anni, la soluzione più comune per sfuggire alle condanne penali per omosessualità nei paesi islamici rimane ancora la fuga verso orizzonti più liberali. Avvalendosi, infatti, del diritto di asilo politico predisposto dai Trattati Internazionali avviati dopo la Seconda Guerra Mondiale, gli omosessuali musulmani hanno dato luogo ad un vero e proprio fenomeno migratorio, intensificatosi grazie allo sviluppo delle forme di protezione internazionale
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