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Integrazione, Assimilazione, Esclusione E Reazione Etnica INTEGRAZIONE, ASSIMILAZIONE, ESCLUSIONE E REAZIONE ETNICA A cura di Gianfranco Giraudo e Adriano Pavan Postfazione di Gianfranco Giraudo Volume II Editura Muzeului Ţării Crişurilor, 2012 ISBN: 978-973-7621-37-5 Indice INTEGRAZIONE, ASSIMILAZIONE, ESCLUSIONE E REAZIONE ETNICA Ebraistica Ivana Burđelez La minoranza Ebraica nella storica multiculturalità di Ragusa/Dubrovnik 7 Catherine Poujol Les nouvelles diasporas ou minorités en quête de statut en Asie centrale post- soviétique. 16 Balcanistica 33 Peter Schreiner Metodi d’integrazione etnica nell’impero bizantino 35 Vera Costantini Le frontiere dell’infedeltà: commercio, amministrazione e controspionaggio nell’Adriatico orientale del Cinquecento. 44 Florina Ciure Creţ Da minoranza a maggioranza i mercanti della Transilvania tra il Quattrocento e il Settecento 55 Viviana Nosilia Petr Mogila (Petru Movilă, Petro Mohyla, Piotr Mohyła), difensore di una maggioranza trattata da minoranza 77 Ioan-Aurel Pop INDICE Le Nationes transilvane nei secoli XVI-XVII: tra accettazione ed esclusione 125 Aleksander Naumow I martiri atoniti del XIX secolo e la loro lotta contro l’assimilazione etnica e religiosa 142 Krassimir Stantchev Assimilazione alla rovescia Ovvero quando la minoranza vuole dominare Il programma politico dei Cattolici bulgari nel secolo XVII 158 Anna Vlaevska La Bulgaria convertita – la Bulgaria integrata A proposito del materiale sulla storia bulgara, contenuto nel Ms. Cicogna 3226 del Museo Correr di Venezia 178 Vassja Velinova Il Cristianesimo e l’Islam – conflitto e coesistenza (materiali tratti da testi letterari medioevali dal ’400 al ’600) 187 Oleg Rumyantsev Minoranze nella Bulgaria post-comunista 203 Francesco Leoncini La questione dei Sudeti e la questione del Kosovo: conflitti etnici e strategie 247 internazionali INTEGRAZIONE, ASSIMILAZIONE, ESCLUSIONE E REAZIONE ETNICA Luca Tramontin Ma giocano anche loro 265 Caterina Carpinato Il supplizio d’ un italiano in Corfù: un caso di intolleranza etnica nell’Eptaneso della seconda metà dell’Ottocento e la fallita mediazione di Dionisios Solomós. 271 Antoine Guillaumie La Dalmatie des Vénitiens et des Croates: disputes autour d’une histoire commune et pour de nouveaux intérêts. 293 Andrea Franco La frontiera di Franco Vegliani: identità complesse e identità multiple al tempo della Finis Austriae e della Seconda Guerra Mondiale Una possibile chiave interpretativa 359 Caucasologia 375 Luigi Magarotto La ricezione in Italia del trattato del 1783 tra Russia e Kartl-K’axeti 376 Aldo Ferrari La nobiltà armena nell’Impero russo tra integrazione e assimilazione 388 Ebraistica La minoranza Ebraica nella storica multiculturalità di Ragusa/Dubrovnik Ivana Burđelez La storia degli Ebrei di Ragusa/Dubrovnik non si può raccontare senza prendere in considerazione la storia dei vari Paesi Mediterranei in quanto esiste ed è sempre esistita una storia comune per tutti i paesi bagnati dal Mare Nostrum, il Mediterraneo. Sinteticamente parlando, questa storia del Mediterraneo è il frutto di un processo millenario che vide il susseguirsi di generazioni e civiltà, assorte nel tentativo di scoprire, controllare ed arricchire l’esistenza umana. Pero non dobbiamo dimenticare il fatto che il Mediterraneo ha da sempre vissuto momenti cruciali. I conflitti considerati impossibili, quantunque fossero proclamati come guerre sante o no, gravano tutt’oggi. Però, dalla dissoluzione dell’Impero Romano in poi, malgrado ripetuti conflitti tra gli Stati di questa zona, i suoi abitanti hanno generalmente mantenuto fra loro rapporti intensi e proficui. A partire all’incirca dall’VIII secolo e poi sopratutto dopo l’anno 1500 il Mediterraneo si e spartito in due vasti spazi – quello Cristiano e quello Musulmano, ma le differenze di civiltà, oltre che di religione, non hanno fatto venir meno fitti e regolari scambi culturali ed economici tra le varie sponde. E oggi, com’è il Mediterraneo d’oggi? Oggi siamo testimoni di nuove fratture che producono tra i popoli conflitti difficilmente rimarginabili. Gli squilibri che intercorrono tra le due sponde sul piano dello sviluppo, delle risorse finanziarie, dell’innovazione tecnologica della crescita demografica hanno fatto assumere al bacino Mediterraneo la funzione di confine tra due mondi, il Nord ed il Sud, sempre più distanti e potenzialmente ostili, favorendo l’istaurarsi di incomprensioni e chiusure, cui si tende reagire talvolta in termini militari. 7 IVANA BURĐELEZ La cultura dei Paesi del Nord del Mediterraneo, caratterizzata dalla nuova civiltà industriale-informatica su scala globale, “assedia” le altre civiltà, sopratutto quelle della sponda sud e tende a conquistarle imponendo, con le merci e i media, propri modelli di vita e propri valori. Le società dell’altra sponda tendono a reagire al pericolo dell’assimilazione attraverso un violento radicalismo, si chiudono alle influenze esterne, richiamandosi al proprio peculiare patrimonio storico. È un contrasto che si propaga anche all’interno della società Europea, ove con l’emigrazione dal Sud, si diffondono pericolosi sintomi di rigetto verso chi mantiene la propria diversa identità culturale. Eppure il fatto era ed è che il Mediterraneo ha rappresentato, durante i secoli fino al giorno d’oggi, un punto di contatto tra antiche civiltà e religioni, che si sono vicendevolmente influenzate e arricchite durante la loro lunga storia. Tra le città Mediterranee con i loro porti come luoghi d’incontro, Ragusa figura come una città ben conosciuta per la sua multiculturalità con minoranze (ebraica, ortodossa, italiana, mussulmana, albanese) che convivono per secoli in questa città. Questo è la storia di una delle minoranze ragusee che, anche se piccola, ha lasciato le tracce significative nella storia della città. Benché, secondo fonti archivistiche dal 1324 in poi, sia stata evidenziata la presenza degli Ebrei a Ragusa, fu solo dopo l’espulsione dalla penisola Iberica che un primo nucleo Ebraico si stabilì nella città di quella piccola Repubblica1. La prima metà del Cinquecento si considera il periodo dell’adattamento dei Sefarditi ragusei alla loro nuova patria, 1 Jorjo Tadić: “Jevreji u Dubrovniku”, La Benevolencia, Sarajevo 1937 8 INTEGRAZIONE, ASSIMILAZIONE, ESCLUSIONE E REAZIONE ETNICA ma, allo stesso tempo, fu il periodo dell’adattamento dei Ragusei ai loro nuovi concittadini. Molto presto il grande afflusso di Ebrei provocò tra i Ragusei, specialmente tra i mercanti, una crescente paura della loro concorrenza. Dopo il presunto omicidio rituale di una donna nel 1502 il Governo emanò nel 1514 il decreto d’espulsione di tutti gli Ebrei e Marrani che si trovavano sul territorio della Repubblica di Ragusa2 («quod predicti omnes et singuli Marani et Judei tam masculi quam femine, existentes et habitante in civitate, suburbis, insulis et aliis locis districtus nostri…»). Non sappiamo se questo decreto sia stato attuato, ma già nel 1538 il Governo emanò un altro decreto con il quale diede il permesso agli Ebrei di abitare di nuovo in città3 . Evidentemente molti Ebrei incominciarono di venire a Ragusa, i loro affari si moltiplicarono, e la loro permanenza si prolungò. Perciò nel 1540 i Senatori decisero all’unanimità di dare sei case per loro alloggio4. Questo fu il primo cenno d’un Ghetto ebraico nella parte centralissima della città dove ancora oggi si trova la Via Ebraica (Žudioska) e la Sinagoga5. All’inizio, il Ghetto conteneva quattro case e sei magazzini di proprietà dello Stato, gli accessi alla Via erano limitati da una porta che rimaneva chiusa durante la notte. Gli Ebrei pagavano le tasse per la manutezione del Ghetto e per il salario del guardiano della porta. Un loro rappresentante, il cosidetto «Console Ebreo» aveva il dovere di contattare le autorità ragusee. Molto spesso troviamo anche i nomi di Ebrei che affittavano case fuori del Ghetto, mentre alcuni di loro, come Josef Mandolfo o Raffael Constantini, erano proprietari dello loro case. Nel 1631 Isaach e Samuel Naamias stipularono il contratto d’affitto di una casa in un 2 Archivio statale di Dubrovnik (ASD), Consilium Rogatorum , vol. 33, 109’;/b i d. p. 160-161 3 ASD, Consilium Rogatorum, vol. 44, p. 75 4 ASD, Consilium Rogatorum, vol. 44, p. 313’ 5 ASD, Consilium Rogatorum. vol. 47, p. 249’-250’ 9 IVANA BURĐELEZ sobborgo di Ragusa. La lista con l’inventario del giardino e della casa è inclusa nel documento6. La presenza degli Ebrei crebbe soprattutto nel periodo della Seconda Santa Lega quando il loro intenso commercio incominciò a svolgersi attraverso Ragusa. Gli Ebrei approfittavano dalla neutralità della Repubblica che garantiva un sicuro traffico della loro merce, mentre i Ragusei riempivano la tesoreria dello stato grazie alle varie tasse che dovevano pagare. Il commercio marittimo e carovaniero formò una rete complessa tra le varie regioni del Adriatico e del retroterra, dando vita al mondo Mediterraneo braudeliano, nel quale gli Ebrei svolgevano un ruolo assai significante7. Ragusa diventò il punto importantissimo del commercio Adriatico e di ciò ci parlano anche gli agenti spagnoli in una delle lettere mandate al loro re: «se nos conviene mucho mantener aquel puerto de Ragusa que es la Genoua del Adriatico».8 Le lettere commerciali dell’Archivio di Stato di Dubrovnik testimoniano l’importanza e il valore dei commercianti Ebrei nello scambio delle merci. Le carovane, caricate di lana, pelle, seta, cera, spezie ecc., partivano per l’Occidente, mentre i prodotti finali, come i panni Veneziani, i gioielli e le armi preziose, arrivavano all’Oriente. Ma a Ragusa non venivano solo i mercanti
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