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L'islam Nel Sud-Est Asiatico

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L'islam Nel Sud-Est Asiatico Islam 13 popoli e culture collana diretta da Paolo Branca Paolo Nicelli L’Islam nel Sud-est asiatico EDIZIONILAVORO Le carte geografiche sono a cura dell’Ufficio grafico e iconografico del Centro Missionario PIME di Milano. © copyright 2007 Edizioni Lavoro Roma via Lancisi 25 copertina di Fausto Bonasera in copertina: foto dell’Ufficio grafico e iconografico del Centro Missionario PIME di Milano composizione: Typeface, Cerveteri (Roma) finito di stampare nell’aprile 2007 dalla tipolitografia Empograph Villa Adriana (Tivoli) Sommario Introduzione 7 Nota tecnica 11 Capitolo primo La prima islamizzazione del Sud-est asiatico 13 L’avvento dell’Islam nell’arcipelago malaysiano e indone- siano: Malacca, Samudra (Pasei) e Java, p. 15 - L’espan- sione dell’Islam sotto il dominio portoghese e spagnolo, p. 20 - Malacca, p. 20 - Brunei, p. 23 - Aceh, p. 24 - Moluc- che, p. 24 - Borneo, p. 26 - Celebes, p. 28 - Le Filippine (Sulu, Maguindanao, Luzon) e l’Indocina, p. 30 - Filippi- ne, p. 30 - Indocina, p. 36 Capitolo secondo Teorie, metodi e protagonisti della propagazione dell’Islam nel Sud-est asiatico 39 L’avvento dell’Islam tra commercio e missione, p. 40 - L’influenza dei sufi e della mistica islamica, p. 47 - Il con- nubio tra religione, politica ed economia, p. 53 - Il valore ideologico e psicologico dell’Islam, p. 57 Capitolo terzo L’islamizzazione del Sud-est asiatico, dall’epoca moderna ai giorni nostri. Dalla Malaysia al Brunei Darussalam 63 L’Islam in Malaysia sotto il dominio britannico, p. 63 - La Malaysia, la fondazione di Singapore e il Brunei, p. 69 - La Malaysia indipendente, Singapore e il Brunei Darussa- lam, p. 89 - Malaysia, p. 89 - L’Islam in Malaysia, tra mo- dernizzazione, islamismo e tensioni etniche, p. 114 - Sin- gapore, p. 119 - L’Islam in Singapore, p. 125 - Brunei Da- russalam, p. 129 - L’Islam nel Brunei Darussalam, p. 133 Capitolo quarto L’islamizzazione del Sud-est asiatico, dall’epoca moderna ai giorni nostri. L’Indonesia 139 L’Islam in Indonesia sotto il dominio olandese, p. 139 - Il cammino verso l’indipendenza e il dibattito tra la scuola giuridica delle ‘ādāt e gli islamisti, p. 168 - Islam e moder- nità nel processo democratico dell’Indonesia, p. 179 Capitolo quinto L’islamizzazione del Sud-est asiatico, dall’epoca moderna ai giorni nostri. Le Filippine e l’Indocina 195 Le Filippine e il conflitto in Mindanao, tra aspirazioni po- litiche e identità culturale e religiosa, p. 195 - Filippine: tra islamizzazione e adattamento, p. 214 - L’Indocina e la sua minoranza islamica, p. 227 - Le comunità musulmane, p. 238 Conclusione 247 Cartine 255 Glossario 265 Bibliografia 277 Introduzione Dopo alcuni anni passati nel Sud-est asiatico come missiona- rio, sono ancora sorpreso dalla bellezza e dalla misteriosità delle culture, delle religioni e dei popoli di quella regione. Vi- vere in mezzo a un popolo vuol dire conoscerlo a fondo, senza rimanere a un livello superficiale, condividendo il più possibi- le ogni aspetto della sua vita. Così è stato per me nell’incontro con i filippini e in particolare con alcuni musulmani filippini dell’isola di Mindanao. Attraverso loro, il mio interesse si è esteso a tutto il mondo islamico del Sud-est asiatico, per poi concretizzarsi nei viaggi fatti in Malaysia e Indonesia. Lì ho potuto constatare che cosa sia l’Asia, un insieme di culture e religioni diverse, che danno origine a diversi modi di vivere e di concepire il mondo. Risposte diverse date da persone diver- se, ma con domande fondamentali comuni, legate al senso del- la vita, al senso di Dio, dell’uomo e del destino. Ecco, allora, ho scoperto che anch’io avevo le stesse domande; che anch’io desideravo risposte e più andavo a fondo nella conoscenza del- la cultura islamica nel Sud-est asiatico e più venivo stimolato a recuperare e ad approfondire il Cristianesimo, apprezzando ciò che la Chiesa mi ha donato: la fede in Cristo. Questo è ciò che chiamo dialogo interreligioso, come parte fondante di un più ampio dialogo con le culture e con i popoli. Dall’incontro con le altre religioni nasce lo stimolo ad andare a fondo della pro- pria fede, a viverne in verità l’identità profonda. Questo libro vuole essere il racconto del cammino dialogico 7 intrapreso nell’Islam del Sud-est asiatico da un cristiano, teso a conoscere meglio la religiosità e la cultura di quell’area sia dal punto di vista storico che da quello dell’attualità. Nella mia ri- cerca ho tenuto conto del processo d’islamizzazione del Sud- est asiatico nella sua fase iniziale e nel suo sviluppo ulteriore fino ai giorni nostri, nonché dei movimenti mistici, politici e culturali che hanno portato alla formazione dei sultanati, dei principati e degli Stati nazionali a maggioranza musulmana. Vi è anche una descrizione di quei paesi, quali le Filippine e l’In- docina, dove le comunità musulmane sono una significativa minoranza. Tale processo d’islamizzazione non è un fatto iso- lato, ma ha influenzato ed è stato a sua volta influenzato dalla politica coloniale europea nel Sud-est asiatico. Per questo, nel- l’esposizione storica ho voluto dare risalto al rapporto tra i sul- tanati, i principati musulmani e le potenze coloniali europee, soprattutto per le questioni legate al monopolio commerciale coloniale. Il libro è organizzato in cinque capitoli, corredato di note e di un esteso glossario che accompagna e approfondisce il testo. Il primo capitolo tratta della storia dell’islamizzazione del- l’arcipelago malaysiano e indonesiano e dell’espansione del- l’Islam sotto il dominio portoghese e spagnolo. Tale processo tocca quelle zone che furono le prime basi commerciali e i pri- mi importanti porti di comunicazione tra il Sud-est asiatico, il subcontinente asiatico, il Medio Oriente e l’Occidente. In que- sto senso, si presenta subito un problema di ripartizione del ter- ritorio in termini geografici, che vuole la divisione in regione continentale (penisola della Malacca e Indocina) e in regione insulare (arcipelago malaysiano, arcipelago indonesiano e ar- cipelago di Sulu nelle Filippine). A questo primo problema se ne aggiunge un secondo, che tocca la ripartizione del territorio in termini storici. Esso è legato più al processo d’islamizzazio- ne di queste aree, che non necessariamente seguì la ripartizio- ne geografica descritta sopra. Infatti, risulta difficile, dal punto di vista storico, parlare del processo d’islamizzazione del Sud- est asiatico basandosi esclusivamente sulla ripartizione geo- grafica del territorio. La fondazione delle prime comunità 8 commerciali musulmane e il formarsi dei sultanati e principati islamici andarono ben oltre i confini geografici che vediamo oggi, basandosi più sull’appartenenza etnico-culturale e lingui- stica malay, nonché sull’Islam, che nel tempo divenne un ulte- riore elemento unificante tra le diverse etnie. Ecco allora che in questa prima fase dell’islamizzazione indicherò con i termini di «arcipelago malaysiano» e «arcipelago indonesiano» quelle zone le cui popolazioni, di diverse etnie, avevano in comune la cultura e la lingua malay, come elemento unificante e fondante su cui s’innestò il messaggio dell’Islam (cfr. Introduzione e la nota 1 del primo capitolo). Il secondo capitolo tratta invece delle strutture, dei metodi e dei protagonisti della propagazione dell’Islam. Ho voluto qui esporre le teorie più accreditate degli studiosi, musulmani e non musulmani, che hanno spiegato l’intero processo di isla- mizzazione, sottolineando l’influenza che ha avuto la mistica islamica, nel suo connubio con la mistica indù e con le tradi- zioni religiose popolari preislamiche, nel proporre un Islam meno legato alla legalità e più rispondente ai bisogni delle po- polazioni locali. Da questo connubio nacque un «metodo dia- logico» e propositivo di presentazione della fede islamica, che fu il fattore decisivo nella ricezione e nell’accettazione della nuova religione. In questo senso, è interessante notare come l’Islam si sia adattato alle tradizioni religiose locali, assumendo alcuni ele- menti indispensabili per far passare il messaggio fondamentale che la religione islamica introduceva in quelle culture, vale a dire la fede in un solo Dio, Allāh, e in Muhammad, suo Profeta e messaggero. Di pari passo ho voluto anche evidenziare l’enorme contributo che l’Islam ha dato a quelle culture, nel presentare un modello religioso strettamente unito alla sfera politica e sociale, di cui diventava il fattore fondante e unifi- cante. L’Islam, infatti, ha sempre mantenuto una stretta unione tra la sfera temporale e quella spirituale e religiosa, concretiz- zata nel concetto teologico del «Califfato» e del «Sultanato». In più dobbiamo rilevare che dal punto di vista psicologico e spirituale, l’Islam era la risposta a quel bisogno d’unità e 9 d’identità che i neoconvertiti manifestavano come esigenza personale, nel passare dalla loro religione a quella islamica, grazie soprattutto alla dimensione di universalità espressa dal- la comunità musulmana a cui essi appartenevano. Il terzo, quarto e quinto capitolo trattano dell’islamizzazione del Sud-est asiatico, dall’epoca moderna fino ai giorni nostri, evidenziando dal punto di vista politico e sociale il processo di formazione degli Stati nazionali, e da quello religioso, quanto l’Islam abbia influito su tale processo. Ho voluto tracciare una breve storia delle strutture religiose e della religiosità delle co- munità musulmane, evidenziando l’esistenza di un Islam non monolitico, ma variegato a seconda delle diverse culture ed et- nie, profondamente calato nel contesto del pluralismo religioso tipico del Sud-est asiatico. Nella conclusione si fa una sintesi del cammino intrapreso, evidenziando alcuni elementi significativi dell’Islam nel Sud- est asiatico, lasciando aperta la via per ulteriori approfondi- menti, soprattutto sull’adattamento dell’Islam al pluralismo re- ligioso asiatico e l’impatto sulla sfera politica e sociale dei paesi trattati. Infine, ho aggiunto una bibliografia essenziale e una sezione cartografica.
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