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Studi Interculturali 1/2017 Issn 2281-1273 STUDI INTERCULTURALI 1/2017 ISSN 2281-1273 MEDITERRÁNEA - CENTRO DI STUDI INTERCULTURALI DIPARTIMENTO DI STUDI UMANISTICI - UNIVERSITÀ DI TRIESTE Studi Interculturali 1/2017 Chuck Berry (Saint Louis, 18 ottobre 1926 - Saint Charles, 18 marzo 2017) (foto: Gijsbert Hanekroot/Getty Images>) «Meanwhile, I was still thinkin' If it's a slow song, we'll omit it If it's a rocker, then we'll get it And if it's good, she'll admit it C'mon queenie, let's get with it» Studi Interculturali #1 /2017 issn 2281-1273 - isbn 978-0-244-60518-6 MEDITERRÁNEA - CENTRO DI STUDI INTERCULTURALI Dipartimento di Studi Umanistici Università di Trieste A cura di Mario Faraone e Gianni Ferracuti. Grafica e webmaster: Giulio Ferracuti www.interculturalita.it Studi Interculturali è un’iniziativa senza scopo di lucro. I fascicoli della rivista sono distribuiti gratui- tamente in edizione digitale all’indirizzo www.interculturalita.it. Nello stesso sito può essere richiesta la versione a stampa (print on demand). © Copyright di proprietà dei singoli autori degli articoli pubblicati: la riproduzione dei testi deve essere autorizzata. La foto di Chuck Berry (Gijsbert Hanekroot/Getty Images) è tratta da <http://www.scoopnest.com/user/TheAVClub/843240562350329856>. Mediterránea ha il proprio sito all’indirizzo www.ilbolerodiravel.org. Il presente fascicolo è stato chiuso in redazione in data 28.04.2017. Gianni Ferracuti Dipartimento di Studi Umanistici Università di Trieste Androna Campo Marzio, 10 - 34124 Trieste SOMMARIO ILARIA ROSSINI: Dislocazione nello spazio, nel tempo e nello spirito. Pagine di scrittura migrante .............................. 7 ANNA DI SOMMA: «Meditazioni sudamericane»: La tappa sudamericana dell’onto-antropo-logia di Ernesto Grassi ...................................................... 37 MARIO FARAONE: «Barbari alle porte»: rappresentazioni, appropriazione e rifiuto del fascismo e del nazismo nella narrativa e nella saggistica britannica degli Anni Trenta .................................................................... 55 GIANNI FERRACUTI: «Un po’ serpente e un po’ gatta in amore...»: il flamenco e l’identità culturale andalusa I. Il Fla- menco nella stampa di fine Ottocento ..................................................................................................... 123 PIER FRANCESCO ZARCONE: al-Siqilliyya: la Sicilia arabo-islamica (ricordo di un tempo che fu) .................................................. 163 QUADERNI DI STUDI INTERCULTURALI N. 1 - SUPPLEMENTO AL N. 1/2017: Gianni Ferracuti: L’Origine e le Differenze: L’idea di realtà in Xavier Zubiri e la prospettiva in- terculturale. DISLOCAZIONE NELLO SPAZIO, NEL TEMPO E NELLO SPIRITO PAGINE DI SCRITTURA MIGRANTE ILARIA ROSSINI Me siento afortunado de ser caminante. No soy de aquí, ni de allá, soy ciudadano del mundo. (Mamadou Dia 2015, p. 166) 1. INTRODUZIONE Troppo spesso quando si parla di migrazione la si percepisce in un’unica prospettiva, caratterizzata dallo sguardo verso il futuro, dove prevale l’idea dell’arrivo del soggetto mi- grante nella nuova realtà, tutta da esplorare e da scoprire, spesso mettendo in rilievo fatto- ri di disquilibrio e spaesamento, tralasciando come tale esperienza sia anche carica dello 8 «Studi Interculturali» n. 1 /2017 sguardo verso il passato, verso il mondo lasciato alle spalle, con tutte le sue sfumature e implicazioni. Il migrante si trova ad altalenare fra due spazi e due tempi, dovendo combattere tra il desiderio di conoscere e interagire con una nuova realtà e il desiderio di non staccarsi dal proprio passato, vivendo una crisi interiore. Rushdie sottolinea infatti come «tutti gli emigranti si lasciano dietro il proprio passato, anche se alcuni cercano d’impacchettarlo in scatole e fagotti, ma durante il viaggio di quei cari ricordi e di quelle vecchie fotografie si perde sempre qualcosa, finché gli stessi proprietari non saranno più riconoscerli».i Il soggetto che vive in bilico tra due comunità - soprattutto quando queste sono molto diverse e lontane - non può non rifugiarsi nella forza del ricordo, maturando un forte sen- so di nostalgia verso il proprio mondo e i propri cari, così da essere «contemporaneamente qui e là, né qui né là, presente e assente»,ii qui con il corpo, là con la mente. Questo intenso desiderio e tentativo di recuperare, perlomeno tramite la forza del ri- cordo, ciò che è stato perduto, oggi è circoscrivibile alla sfera del sentimento, mentre in passato, come spiega Antonio Prete, era considerato una vera e propria malattia fisica che provocava «la chiusura a ogni stimolo esterno e la concentrazione esclusiva attorno al fantasma del ritorno in patria»,iii mentre Philippe Pinel ne parla come di un «bisogno imperioso, in coloro che ne vengono colpiti, di tornare al loro paese, di rivedere i luoghi della loro infanzia: in una paro- la, dal bisogno impellente di ritrovare la loro prima dimora».iv Il termine nostalgia fu coniato infatti nel 1688 da Johannes Hofer, studente alsaziano di medicina, quando all’Università di Basilea presentò la sua Dissertatio medica de nostalgia, dove l’unione delle parole greche nóstos (ritorno) e álgos (dolore) andava a sostituire Heimweh.v Ma c’è anche chi, come Rosalba Terranova Cecchini e Mara Tognetti Bordo- i Salman Rushdie, La vergogna, Garzanti, Milano 1991, pp. 72-3. ii Vladimir Jankélévitich, «La nostalgia», in Antonio Prete (a cura di), Nostalgia. Storia di un senti- mento, R. Cortina, Milano 1992, pp. 119-62, p. 126. iii Antonio Prete, «L’assedio della lontananza», in id. (a cura di) Nostalgia. Storia di un sentimento, cit., pp. 9-41, p. 12. iv Philippe Pinel, «Descrizione di una malattia. Natura, cause, rimedi», in Antonio Prete (a cura di), Nostalgia. Storia di un sentimento, cit., pp. 69-77, p. 69. v A. Prete, L’assedio della lontananza, cit., p. 10. Ilaria Rossini: Dislocazione nello spazio... 9 gna, parla di cristallizzazione, per intendere «il formarsi, nella mente dell’immigrato o dello straniero in generale, di un mitico ricordo del proprio Paese».vi Interessanti a tal proposito sono le considerazioni apportate da Bettini sulla scia dell’interpretazione di Claude Lévi-Strauss, che vedeva nella nostalgia un eccesso di comu- nicazione;vii perciò «chi troppo comunica con se stesso, con la propria identità, rifiutando di stabi- lire il dialogo con l’altro, finisce appunto per ammalarsi di “sé”»,viii al contrario, si raggiunge un difetto di comunicazione quando lo straniero «abbandona ogni comunicazione con se stesso, piomba nell’oblio della sua propria identità».ix La nostalgia, secondo tali considerazioni, non pone dunque direttamente le proprie ba- si sui concetti di memoria, ricordo, desiderio del ritorno, quanto sulla capacità o meno dell’individuo coinvolto di guardare al di là del proprio io, sentendosi parte di un tutto e sorpassando quel senso di egoismo che lo spinge a chiudersi in se stesso e a ritornare al proprio nido. Tuttavia, quando nella società d’arrivo non si percepisce il calore di una nuova patria, quando non si ha voce e qualsiasi tentativo di dialogo si riduce a un mono- logo con se stessi, a causa della mancanza di ascolto da parte degli autoctoni, sembra inevi- tabile ripercorrere con la mente il proprio passato e cercare di recuperare ciò che è lonta- no. Gli immigrati «discriminati, ghettizzati, guardati con supponenza o con sospetto»x nella società ospite,xi si aggrappano infatti «alle proprie tradizioni d’origine»xii scatenando il deside- rio di riappropriarsi dei colori, degli odori e dei sapori della propria patria, come recita un motto africano: «L’uomo non ritorna mai nel grembo di sua madre ma ritorna ben volentieri nel vi Rosalba Terranova Cecchini e Mara Tognetti Bordogna, Migrare. Guida per gli operatori dei ser- vizi sociali, sanitari, culturali e d’accoglienza, Franco Angeli, Milano 1992, p. 34. vii Claude Lévi-Strauss, «Le gesta di Asdiwal», in id., Antropologia strutturale due, Il saggiatore, Milano 1978, pp. 187-235, p. 231. viii Maurizio Bettini, «Introduzione. Nostalgici e indiscreti» a id. (a cura di), Lo straniero. Ovvero l’identità culturale a confronto, Laterza, Roma-Bari 1992, pp. 3-17, pp. 5-6. ix ibid., p. 11. x Silvia Albertazzi, Lo sguardo dell’altro. Le letterature postcoloniali, Carocci, Roma 2000, pp. 128-9. xi Accosto appositamente a società il termine ospite, per incitare ad una riflessione sull’uso di questo binomio, anche alla luce di quanto appena esposto, laddove i membri della realtà d’arrivo non sempre mettono in campo atteggiamenti che lasciano trapelare gesti di accoglienza e disponibi- lità, che caratterizzano colui che veramente ospita. xii S. Albertazzi, Lo sguardo dell’altro. Le letterature postcoloniali, cit., p. 129. 10 «Studi Interculturali» n. 1 /2017 xiii grembo natale». Ecco che oggi in ambito psichiatrico sono altri i concetti che si sono sostituiti alla no- zione di nostalgia; ad esempio, Quando si parla di una «reazione depressiva di disadattamento sociale», il nome conferito al fenomeno cessa completamente di designare, come faceva nostalgia, un luogo anteriore, un si- to privilegiato; non si prende più in considerazione l’ipotesi di una guarigione ottenuta attra- verso il rimpatrio. Si insiste invece sulla mancanza di adattamento dell’individuo alla società nuova cui deve integrarsi. La nozione di nostalgia poneva l’accento sull’ambiente d’origine (sullo Heim); la nozione di disadattamento pone invece l’accento, in modo tassativo, sulla ne- xiv cessità dell’inserimento nell’ambiente attuale. Il senso di nostalgia può concretizzarsi attraverso la messa in atto del ritorno
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