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Simple Twists of Faith Cambiare Culto, Cambiare Fede: Persone E Luoghi Changing Beliefs, Changing Faiths: People and Places

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Simple Twists of Faith Cambiare Culto, Cambiare Fede: Persone E Luoghi Changing Beliefs, Changing Faiths: People and Places Simple Twists of Faith Cambiare culto, cambiare fede: persone e luoghi Changing Beliefs, Changing Faiths: People and Places A cura di ~ Edited by Simona Marchesini, James Nelson Novoa ENTE PROMOTORE Alteritas - Interazione tra i popoli Sede: via Seminario 8 – 37129 Verona (Italia). www.progettoalteritas.org COMITATO SCIENTIFICO E ORGANIZZATORE Dionigi Albera, Alfredo Buonopane, Elizabeta Koneska, Simona Marchesini, James Nelson Novoa, Maria Clara Rossi, Claude Stuczynski, Paul-André Turcotte. PROGETTO GRAFICO Massimo Saracino. REDAZIONE A CURA DI Simona Marchesini in collaborazione con Livia Trombini. STAMPA La stampa in formato digitale di questo volume è a cura di Alteritas - Interazione tra i popoli ed è disponibile presso www.progettoalteritas.org e sulla pagina Alteritas di academia.edu. ISBN e-book: 978-88-907900-5-8. Finito di comporre a marzo 2017. PEER REVIEW Gli articoli raccolti in questo volume sono stati pubblicati secondo la procedura di valutazione del “doppio cieco”. La valutazione è stata coordinata da Simona Marchesini e James Nelson Novoa. SOMMARIO ~ CONTENTS S. MARCHESINI, Prefazione p. 5 J. NELSON NOVOA, P. - A . TURCOTTE, Introduction 7 D. CHAPINAL, Between the Oak and the Doves: Changes in the Sanctuary of Dodona Over the Centuries. 17 C. ROSCINO, L. TODISCO, Divinità greche in centri indigeni dell’Italia meridionale. L’esempio dell’iconografia vascolare italiota in Peucezia 39 S. ROMANELLO, Conversione o rivelazione? Paolo e il suo incontro con il Cristo risorto (Gal 1,11-17; Fil 3,3-11) 69 M. BOLLA, Il danneggiamento delle immagini pagane nel Veronese dal periodo tardo-antico in poi 85 C. AZZARA, Distruggere o esaugurare? La chiesa Cristiana e i luoghi di culto pagani tra tarda antichità e medioevo 113 A. BONNINI, I barbari e l’evangelizzazione fra strategie politiche, difesa identitaria e processi di acculturazione 123 D. ROBICHAUD, M. SORANZO, Philosophical or Religious Conversion? Marsilio Ficino, Plotinus’s Enneads and Neoplatonic epistrophê 135 S. DI NEPI, Attraverso la schiavitù. Un’ipotesi di lettura del modello romano di gestione dell’alterità religiosa tra Cinque e Seicento 167 A. DI NUZZO, Napoli e l’islam: le conversioni in Campania dalla moschea di Piazza Mercato alla ridefinizione dell’identità partenopea in termini di crealizzazioni europee 191 Lieux Saints Partagés. Peace for all. Film by Elizabeta Koneska National Museum of Macedonia, Skopje. Prefazione SIMONA MARCHESINI Quando nel 2014 abbiamo presentato a Verona, in una sessione congiunta con gli Autori, la miscellanea ‘Seconda e terza generazione: integrazione e identità nei figli di migranti e coppie miste’, dalla discussione è scaturito naturalmente il tema della conversione o cambio di fede, quasi fosse uno degli effetti collaterali, più o meno prevedibili e impliciti del fenomeno migratorio. Uno degli Autori della miscellanea, studioso di fenomeni di migrazione e di conversione delle comunità ebraiche tra Cinque e Seicento, mi ha proposto alla fine dei lavori di dedicare una nuova miscellanea proprio a questo argomento. Volentieri abbiamo accolto il suggerimento di James Nelson Novoa in questo nuovo volume, che esce a oltre due anni di distanza dall’altro. È in effetti, quello della conversione, un tema intimamente legato alla migrazione, e i convertiti sono – come sottolinea Paul-André Turcotte nell’Introduzione – dei ‘migranti spirituali’, nel passato come nel presente. La novità del luogo, la distanza dal paese di origine e quindi la lontananza dalla propria esperienza spirituale inducono talvolta nel migrante un ripensamento della propria fede, delle proprie credenze, se non addirittura a intraprendere da capo un cammino religioso. Nel mondo antico non sempre l’esperienza del cambio di culto o di fede è rintracciabile in fonti esplicite. Il fenomeno della conversione o del mutamento di culto è ravvisabile semmai nei dati della cultura materiale, figurativa e archeologica. Abbiamo deciso quindi di includere tra i temi inerenti il cambio di fede anche quello dei santuari policultuali, nei quali risultino tracce della compresenza di culti diversi o del loro avvicendarsi nella storia. A questo tema è dedicato anche il filmato che introduce il volume con QR-code, a cura di Elizabeta Koneska, in cui un santuario dei nostri giorni a Mekedonski Brod nel giorno di San Giorgio – il 6 maggio del calendario giuliano – ospita il culto dei musulmani bektashis e quello dei cristiani ortodossi. Il tema della conversione e quello dei santuari policultuali richiamano un termine già emerso in altri nostri lavori, quello della negoziazione. Così come in una famiglia multiculturale e multilingue si negozia spesso la scelta della lingua, della religione, dell’istruzione da impartire ai figli e delle pratiche di vita quotidiane, nella conversione la negoziazione può avvenire all’interno dell’individuo, che si muove tra due mondi, quello dell’esperienza passata e quello della nuova fede. Parimenti, in un santuario policultuale, l’avvicendarsi di culti nello stesso luogo può generare situazioni di compromesso tra tradizione e innovazione. È da osservare che la progressione diacronica di pratiche religiose diverse, come conosciamo anche per il mondo pre-romano, vede l’insistenza all’interno dello stesso spazio – che sia grotta, riparo, santuario rupestre, Brandopferplatz, templum, fanum – di pratiche cultuali di diverse culture ed epoche. Alcuni luoghi incarnano l’aspetto religioso per se: si accetta di cambiare il culto ma non il luogo, oppure si accetta di condividere lo spazio religioso con praticanti di altre religioni. Rispetto a precedenti volumi sul tema della conversione, che propongono una definizione epistemologica e tipologica del tema, la presente miscellanea si orienta a cercare prospettive e approcci disciplinari diversi, com’è abitudine delle iniziative culturali e scientifiche di Alteritas. Il modo di vedere il fenomeno cambia a seconda dello sguardo disciplinare, delle fonti utilizzate e della sensibilità o background scientifico dello studioso. Questo sguardo sfaccettato e complesso è a nostro avviso lo strumento più efficace per comprendere il mondo passato e per leggere anche il mondo presente in continuo divenire. Introduction Conversion, a Migration Between Ruptures and Transactions PAUL-ANDRÉ TURCOTTE, JAMES NELSON NOVOA Defining conversion as a twist of faith, as the title of the book indicates, confirms a representation based on the knowledge, direct or indirect, personal or observed, of an experience involving several dimensions and effects. Moreover, the definition focuses on the central element of conversion, which is understood as a process emerging from a trigger in the aftermath of a questioning in search of a response which, by no means mechanical, sheds light on an object, a vital preoccupation, engaging its destiny. This object is perceived at first sight as other in some degree or in some way. The triggering in question can be explained as a search for meaning to its existence within the inheritance of its own faith, whether it is globally accepted or discarded from indifference, either punctually or over a long period. The finality of salvation can be in question, received as if retracted, as well as its ways of operating that appear to be insufficient, in vain, without consistency, even humanly alienating. The promise is not kept, it especially does not lead to salvation akin to the way a car is driven, with its technique and its constraints of operation, that follows a direction without finality in the order of salvation, which goes nowhere. The points, places and causes of the triggering of a new beginning in life through faith are revealed to be multiple, on several levels of interaction, for example, from the concern for social integration towards the adoption of a religion which is deemed to be more suited to spiritual development, to a disruption of values which leads to the search for truth. The complexity of the factors and stakes testify to the accounts of conversion throughout the history of mankind. The perception of a different reality involving one’s own humanity is not self-evident in the surrounding social, cultural or religious order. This order is targeted, directly or indirectly, even if it is not openly questioned. The person can continue to go about at their ease, to maintain social and religious relations which are identical, at least apparently, to manifest their searching and questioning more or less in the same way, if not by words or gestures, received as unusual but sporadic. It will be that way along the path, sometimes even when it is completed, with a degree of ostentation varying according to the conditions of existence, in accordance with the surroundings. The latter is hostile to some discrepancy in conduct, which is regarded as indisputable with regards to custom and convention and therefore imposes the secret of the discrepancy. A path in the opposite direction, in the form of a religion that recognises individual freedom, and as such does not sanction the twist of faith, towards an exclusivist religion, thus perceived as more reassuring leads to exclusion, to persecution which does not put their lives at risk are not an object of fear to the same degree, at least usually. The empowerment of discretion is likely to predominate if the journey is made, initially or by reaction, at first in a mystical way, that is to say in a manner in which everything centered on the spiritual, in which the value of salvation, by its direct relation with the sacred, the divine, makes the salvation
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