Relatrio De Pesquisa 3

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Relatrio De Pesquisa 3 UNIVERSIDADE ESTADUAL DE CAMPINAS INSTITUTO DE FILOSOFIA E CIÊNCIAS HUMANAS DEPARTAMENTO DE ANTROPOLOGIA MARIANE VENCHI A sedução interrompida – sexualidade e poder em narrativas árabe-muçulmanas sobre a circuncisão feminina Dissertação de mestrado Antropologia social Orientadora : Prof. Dra. Mariza Corrêa Campinas Março/2008 FICHA CATALOGRÁFICA ELABORADA PELA BIBLIOTECA DO IFCH - UNICAMP Venchi, Mariane V552s “A sedução interrompida: sexualidade e poder em narrativas árabe-muçulmanas sobre a circuncisão feminina” / Mariane Venchi. - - Campinas, SP : [s. n.], 2008. Orientador: Mariza Correa. Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas. 1. Circuncisão feminina. 2. Relações de gênero. 3. Islamismo. 4. Sexo. 5. Antropologia. 5. Poder (Ciências sociais). I. Corrêa, Mariza. II. Universidade Estadual de Campinas. Instituto de Filosofia e Ciências Humanas. III.Título. (cn/ifch) Título em inglês: “The interrupted seduction: sexuality and power in Arab- Muslim narratives on female circumcision” Palavras chaves em inglês (keywords) : Female circumcision, Gender relations Islamism Sex Anthropology Power (Social sciences) Área de Concentração: Sexualidade, Gênero e Corpo Titulação: Mestre em Antropologia Social Banca examinadora: Mariza Corrêa, Maria Filomena Gregori, Júlio Assis Simões Data da defesa: 27-03-2008 Programa de Pós-Graduação: Antropologia Social ii MARIANE VENCHI A sedução interrompida - sexualidade e poder em narrativas árabe- muçulmanas sobre a circuncisão feminina. Dissertação apresentada para obtenção do grau de Mestre em Antropologia Social do Instituto de Filosofia e Ciências Humanas da Universidade Estadual de Campinas sob orientação da Profa. Ora. Mariza Corrêa. Este exemplar corresponde à redação final da Dissertação defendida e aprovada pela Comissão Julgadora em 27/03/2008 Comissão Julgadora Profa. Ora. Mariza~~Corrêa Jd:~tSiSSimões ~;«~~~ Prata.D:a.~aria Filome/reJo/; V "'"" "'" -.,.-"-.~' O Campinas UNfCAMP ~ ,'~', '-" "<"''1''''0 "" Março 2008 "" ~}\L ; L. \'i'i>:s, . \)o r O ~ O iií L,"c~~,~, ,".,...~, Mo,.~:~,,:.,.C::::.:~:~'.~J I'd RESUMO Este estudo de cunho antropológico problematiza práticas agressivas impostas ao corpo feminino em sociedades muçulmanas do mundo árabe, como intervenções cirúrgicas feitas na genitália feminina externa não por razões terapêuticas, mas sim para enquadrar-se em um ideal anatômico compatível com padrões culturais específicos. Concepções como pudicícia, promiscuidade e sexualidade feminina que aparecem nas fontes, sugerem que relações sociais onde atuam raça e gênero não podem ser dramatizadas fora de um cenário que envolve não apenas um idioma religioso de conversão de quem está dentro (crente) e fora (descrente) e em estados de “poluição” (apóstata), como também na conversão cultural entre masculino/feminino no espaço da nação e na problemática relação com o Ocidente, cujo sentido é dado no contexto pós-colonialista. No cenário antropológico, a prática da circuncisão em mulheres – sobretudo a excisão e a infibulação – teria sido deixada em segundo plano ou fora das etnografias; seja como objeto téorico ou político. Quando se visibiliza em tal cenário, contudo, o tema dialoga com interlocutores externos, como a imprensa, as ONGs e os movimentos feministas. Tal estudo aborda também questões éticas da antropologia e seu conceito primordial,“cultura”, e sua proximidade inevitável com os conceitos de “história” e “mudança social e simbólica”, diálogos necessários em estudos que contemplem práticas opressivas e relações de gênero. ABSTRACT This study of anthropological nature regards agressive practices imposed upon the feminine body in Muslim and Arab societies, namely genital cutting operations on women performed not for therapeutic reasons but to comform to an anatomical ideal compatible with specific cultural patterns. Conceptions like modesty, promiscuity and feminine sexuality shown in the sources suggest that social relations in which race and gender act out, cannot be dramatized outside a scenario which involves not only a religious language of conversion to whom is an insider (believer), an outsider (unbeliever) and those located in states of “pollution” (apostate), but also in the cultural conversion between masculine/feminine inside the boundaries of the nation as well as the problematic relation with the West in which meaning is given in terms of postcolonialist context. On the anthropogical point of view the practice of female circumcision – especially excision and infibulation would be partially left or completely left out of the ethnographies as theoretical or political subjects. However, when that subject appears in anthropological settings, the theme sets dialogs among external interlocutors, as the press, NGO’s and feminists movements. Additionally, such study brings into consideration ethical issues inside anthropology stablishing a dialog to its primordial concept which is “culture” and its inevitable proximity with the concepts of “history” and “social and symbolic change” which are fundamental issues in studies concerning opressive practices and gender relations. v “A negação da anatomia e do corpo como destino não data de ontem. (...) Ritualizar, cerimonializar, ataviar, mascarar, mutilar, desenhar, torturar para seduzir, seduzir os deuses, seduzir os espíritos, seduzir os mortos. O corpo é o primeiro grande suporte desse gigantesco projeto de sedução.. Apenas para nós é que assume um caráter estético e decorativo. (...) Não se trata de decoração, é um adorno. E essa é a regra universal. O que não está pintado é estúpido, dizem os caduveo.” Jean Baudrillard3 “O Poderoso Alá criou o desejo sexual em dez partes; depois deu nove partes às mulheres e uma aos homens.” Tradição islâmica atribuída ao Califa Ali4 3 Da Sedução, 2006 : 104. 4 Apud. Tariq Ali : Confronto de fundamentalismos – cruzadas, jihads e modernidade, Rio de Janeiro : Record, 2002 : 93. vii Para as inteiras e as purificadas ix AGRADECIMENTOS Em primeiro lugar, devo minha gratidão aos meus pais, Gian e Arlete, que sempre me ajudaram e apoiaram minhas decisões e escolhas pessoais. Agradeço à minha tia Adélia ao apoio de muitos anos e aos bons conselhos, e ao meu primo Márcio, que me mandou materiais sobre a pesquisa enquanto estava na França. Também devo muito à Ana Cristina Obata, amiga sempre presente que lê e discute com muito interesse tudo o que venho escrevendo e vivendo, sem medo de me criticar quando necessário. À Wilson Penteado devo dar os créditos pelas leituras acuradas de meus relatórios e artigos, cujas discussões entusiasmadas sobre antropologia e todos os assuntos possíveis me permitiram encarar a disciplina com outros olhos, à maneira intuitiva de Paul Klee : “um olho vê, o outro sente”. Agradeço a Marta Tornavói, que me ajudou a desenvolver a consciência dos processos corporal, mental e emocinal, na medida em que meu estado de espírito e perseverança oscilavam durante o processo. Agradeço à professora Mariza Corrêa pela convite em integrar o projeto temático com um objeto empírico diferente de outras propostas de pesquisa do Pagu, assim como todo o período de orientação e apoio. A professora Heloísa Pontes contribuíu enormemente com suas críticas e sugestões acuradas sobre o meu projeto inicial, na disciplina de discussão de projetos, que mais tarde foi aprovado pela FAPESP. O curso ministrado pela professora Bibia Gregori sobre gênero, erotismo e violência foi fundamental para que eu aprofundasse minha interlocução com as fontes islâmicas, bem como seu estímulo durante a qualificação e seus comentários que se complexificaram durante a arguição, mostrando a impossibilidade de se tentar projetar categorias próprias à tradição literária ocidental sobre o imaginário árabe em relação ao que se entenderia como “erotismo”, o que nos abre para um outro tema de pesquisa ainda mais instigante e profundo. Agradeço ao professor Paulo Farah pelas correções de grafias de palavras em árabe e suas críticas durante a qualificação, e ao professor Omar Ribeiro Thomaz pelo apoio. Agradeço a arguição do professor Júlio Simões, que esclareceu meus próprios argumentos ao tratar de categorias epistemológicas da disciplina que concernem o objeto teórico em questão; a cultura que se inventa pelos “signos mistos” que não são compartilhados da mesma maneira pelos sujeitos – o conflito das “extensões metafóricas” e “aplicações pragmáticas dos elementos simbólicos” discutido pela linha dos antropólogos perspectivistas e simétricos, desafiando-me à aplicação desta discusão no contexto brasileiro. Essa pesquisa não teria tido o impulso inicial sem a colaboração de Hoda Rouhana, Asma’u Hoda, Hiam El-Goussi, Lucrezia Catania e Carla Pasquinelli, que foram muito atenciosas e me mandaram material e referências de suas respectivas ONGs e áreas de pesquisa. Várias pessoas também contribuíram direta ou indiretamente para esse trabalho e me encorajaram, entre elas Andressa Passetti de Moura, Marco Bazzocchi, Guilhermo Aderaldo, Aida Gamal, Cristine Suiter, Míriam Mizuno, Tomás Gustavo Pedro, Rodolfo Scachetti, Érika Figueiredo, Luciane Silva, Arthur Rovida, Matheus Bittar de Mello e Anselma Garcia. Finalmente, agradeço à equipe do Pagu e às bolsistas do temático na época, sobretudo à Januária Mello, Graziele Rossetto e Giovana Feijão. Um muito obrigada ao grupo Coletivo Feminista, que abriu espaço para uma de minhas resenhas em seu blog : http://coletivofeminista.blogspot.com/. xi SUMÁRIO Introdução...........................................................................................................................................15
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