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ETICHE FA'afafine Manipolazioni E Differenze Di Genere in Samoa

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ETICHE FA'afafine Manipolazioni E Differenze Di Genere in Samoa UNIVERSITÀ DEGLI STUDI DI MESSINA DOTTORATO IN ANTROPOLOGIA E STUDI STORICO-LINGUISTICI XXVIII Ciclo (EST)ETICHE FA'AFAFINE Manipolazioni e differenze di genere in Samoa Direttore di tesi: Candidata: Chiar.mo Prof. Berardino Palumbo Maria Carolina Vesce Anno Accademico 2015-2016 SSD. M-DEA/01 1 INDICE RINGRAZIAMENTI.............................................................................................................5 AVVERTENZA LINGUISTICA............................................................................................7 1. INTRODUZIONE..............................................................................................................8 1.1 Incipit (vari) di una ricerca etnografica .................................................................8 1.2 Stereotipi e mitologie sessuali..............................................................................17 1.3 Il campo e i suoi campi.........................................................................................19 1.4 Questa non è una monografia...............................................................................25 2. APORIE DEL SISTEMA SESSO/GENERE...................................................................28 2.1 Antropologia, generi, sessualità............................................................................28 2.2 Intermezzo fuori luogo..........................................................................................37 2.3 Gli antropologi e le fa'afāfine...............................................................................39 2.4 Le parole per dirlo.................................................................................................49 2.5 L'amore che non conosce parole ..........................................................................57 2.6 Parentela, relazioni, generi, posizioni...................................................................64 3. NUDI................................................................................................................................71 3.1 Premessa...............................................................................................................71 3.2 Tatau: coordinate per orientarsi............................................................................73 3.3 Portare inscritta la cultura: malu e pe'a................................................................76 3.4 Taema, Tilafaiga, Nafanua e le altre dee...............................................................87 3.5 Reciprocità corporali, rigenerazioni simboliche...................................................95 3.6 Intermezzo poetico .............................................................................................104 3.7 Trasgressioni di genere.......................................................................................104 4. VESTITI.........................................................................................................................114 4.1 Pretesto................................................................................................................114 4.2 Equivoci strutturali..............................................................................................118 4.3 Tessere relazioni, costruire eredità......................................................................128 2 5. TRAVESTITI.................................................................................................................141 5.1 Generi truccati.....................................................................................................141 5.2 Poula: le notti brave............................................................................................146 5.3 Intermezzo fotografico: Fa'afafine – In a Manner of a Woman..........................157 5.4 Per-formare la cultura.........................................................................................162 6. TEU LE VA: ALCUNE RIFLESSIONI CONCLUSIVE................................................167 APPENDICE FOTOGRAFICA.........................................................................................176 BIBLIOGRAFIA................................................................................................................185 3 A Chiara. A Barbato. Ai miei maestri. 4 RINGRAZIAMENTI Raramente, credo, si possa considerare una ricerca un'impresa individuale. Anche chi si dedica a fatti e oggetti diversi da quelli a cui è interessato l'etnografo, chi ad esempio si rivolge ad oggetti inanimati, stabilisce relazioni, condivide idee e contrae debiti. Nel mio percorso di ricerca sono tante le persone che mi hanno affiancata, guidata, supportata e strigliata, contribuendo in misura radicale ad arricchire la cassetta degli attrezzi utilizzati nella messa a punto di questo lavoro. Un ringraziamento particolare va al prof. Berardino Palumbo, per avermi indirizzata, con avvedutezza e discrezione, e soprattutto per avermi lasciata fare, per avermi costretta a prendere coscienza del fatto che ce l'avrei potuta fare da sola. Francesco Zanotelli ha rappresentato, in questi anni, una presenza costante e rassicurante, familiare mi permetto di dire. Francesco c'è stato nei momenti più belli e in quelli più difficili, in Samoa e in Italia, e ha creduto in questo lavoro ricordandomi, sempre, quanto valesse la pena crederci. Dall'inizio del mio percorso di ricerca dottorale e fino al suo ultimo giorno all'Università di Messina il prof. Francesco Faeta mi ha sostenuta e supportata in ogni modo possibile. A lui va un ringraziamento non solo formale. La mia esperienza sul campo e la stessa ricerca non sarebbero state le stesse se non avessi avuto l'opportunità di incontrare Serge Tcherkezoff, mentore elettivo nel mio percorso, che mi ha letteralmente “adottata”, facendomi entrare nella famiglia samoana con la quale lui stesso aveva vissuto durante le sue ricerca sul campo. Queste pagine sono solo in parte testimonianza del debito, umano e scientifico, contratto nei confronti di Serge, che nessuna frase di circostanza potrebbe estinguere. Vanchie, Sueina e tutta la famiglia Lokeni, in Samoa e in New Zealand, sono diventate la mia famiglia, la mia aiga, con tutto ciò che famiglia comporta. Hanno condiviso con me paure ed emozioni, successi ed imprevisti. A loro il mio più sentito ringraziamento e la certezza di un legame che durerà nel tempo. Grazie a Tu'i Faasili e alla sua famiglia, la mia seconda famiglia samoana, per avermi accolta come una sorella e per avermi permesso di esperire, in tutta la sua complessità, il modo di vita samoano. Molto di ciò che è in queste pagine non sarebbe stato possibile senza la guida e l'entusiasmo di Matteo Aria. Senza i suoi stimoli, i suoi silenziosi rimproveri, i suoi incoraggiamenti, soprattutto senza la sua svagata concretezza, forse, non sarei nemmeno riuscita a partire. Un ringraziamento particolare va ad Adriano Favole, per l'interesse manifestato per il mio percorso di ricerca e per i commenti e suggerimenti dispensati in questi anni. Ringrazio Anna Paini, per le osservazioni a margine del mio intervento al seminario “Ricerche d'Oceania. Prospettive dall'Italia”. Ringrazio i partecipanti a quel seminario e al seminario “Usi del passato Etnografie del presente in Oceania” organizzato da Metteo Aria e Anna Iuso all'Università La Sapienza di Roma durante l'A.A. 2015-2016. Ringrazio inoltre gli organizzatori e i partecipanti ai seminari e alle conferenze cui ho partecipato in questi anni per i commenti alle mie relazioni. Da oltre un decennio, da quando ho iniziato, cioè, ad occuparmi di esperienze di genere 5 non eteronormative, ho potuto cullarmi nella certezza della presenza di Simonetta Grilli, di un suo commento lucido e appassionato, talvolta pungente, ma mai invasivo e sempre pertinente. Simonetta è stata più di una guida, quasi una madrina, amorevole e rigorosa. Fondamentale è stato il dialogo e il confronto con il prof. Pier Giorgio Solinas, critico attento e maestro affettuoso. A lui i miei ringraziamenti, obbligati non quanto sentiti. Durante il periodo sul campo ho potuto avvalermi del supporto e del confronto con lo staff del Centre for Samoan Studies della National University of Samoa. Ringrazio in particolare Malama Meleisea e Penelope Shoeffel per avermi e indirizzata durante la prima fase di ricerca sul campo. Ringrazio Avalogo Antony Tunupopo, bibliotecario capo della National University of Samoa, Losa Latulipe, Assistente Bibliotecaria della Nelson Memorial Public Library di Apia; le bibliotecarie e lo staff della Sterling Memorial Library della Yale University. Ringrazio il prof. Mario Bolognari, la prof. Caterina Resta, il prof. Francesco Casetti e la prof. Inderpal Grewal per aver reso non solo possibile, ma incredibilmente piacevole e costruttivo il mio soggiorno a Yale. Questo lavoro non sarebbe stato nemmeno pensabile senza la disponibilità e la fiducia delle fa'afafine della S.F.A., delle F.T.H., della A.S.F.A., delle Kingas of Kingsland, delle attiviste e delle volontarie. Anche coloro che non hanno ufficialmente preso parte al progetto hanno fortemente contribuito a che fosse possibile. Grazie a Yuki, Ripa, Allan, Roger, Vaitoa, Vaialia e tutte le fa'afafine che ho incontrato durante i mesi in Samoa e New Zealand per i lunghi confronti e le chiacchierate e per avermi accolta nel “fafafavoloso” mondo delle sirene del pacifico. Ringrazio Dan Taulapapa McMullin per quell'ultima, imprevista, intervista raccolta a New York durante il Margart Mead Film Festival. Una ricerca è fatta anche
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