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Studi Interculturali 1-2/2016 Issn 2281-1273 Mediterránea - Centro Di Studi Interculturali Dipartimento Di Studi Umanistici - Università Di Trieste studi interculturali 1-2/2016 issn 2281-1273 Mediterránea - centro di studi interculturali dipartiMento di studi uManistici - università di trieste Studi Interculturali 1-2/2016 Kobanê (Rojavayê Kurdistanê), 25 aprile 2016 Resistenza come Forma di Vita «Occorre essere attenti, occorre essere attenti e scegliersi la parte dietro la Linea Gotica». Studi Interculturali #1-2/2016 issn 2281-1273 - isbn 978-1-326-72114-5 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 distri- buiti gratuitamente 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. Mediterránea ha il proprio sito all’indirizzo www.ilbolerodiravel.org. Il presente fascicolo è stato chiuso in redazione in data 28.4.2016 Gianni Ferracuti Dipartimento di Studi Umanistici Università di Trieste Androna Campo Marzio, 10 - 34124 Trieste SOMMARIO PIER FRANCESCO ZARCONE: Approccio a un Messico problematico ........................................................................................................ 7 GIANNI FERRACUTI: «Dejándome llevar de un impulso romántico»: Valle-Inclán e l’esotismo messicano della Sonata de estío ................................................................................................................................................................. 41 MARIO FARAONE: «I went almost everywhere on horseback»: il viaggio interculturale di Anthony Trollope, scrittore e ufficiale postale di sua maestà ................................................................................................................... 73 MANUEL ROSSINI: Il sillabario del biopotere: immagine, dominio e mobilitazione totale .................................................. 97 FEDERICO DONELLI: Leggi suntuarie e moda come strumento di potere nell’Impero Ottomano tra XVII e XIX secolo 133 NOTE E RECENSIONI PIER FRANCESCO ZARCONE: Riflessioni su Cristianesimo e Islam ......................................................................................................... 161 CHIARA SAVIGNANO: Il cibo e il suo diritto nelle Costituzioni: sicurezza e sovranità alimentare ........................................ 170 STEFANO WULF: Omaggio a Dino Campana ...................................................................................................................... 181 VOLUME SUPPLEMENTARE: Grande guerra e interculturalità, volume a cura di Mario Faraone, con scritti di Carina Ionela Brânzila, Olga Mäeots, Gorica Majstorović, Caerina Martino, Ro- sanna Pozzi, Serena Quagliaroli, e altri. APPROCCIO A UN MESSICO PROBLEMATICO PIER FRANCESCO ZARCONE IL MESSICO MESTIZO Parafrasando William Prescott - secondo cui un libro di storia non può prescindere dall’inquadramento geografico dei territori teatro degli avvenimenti da narrare - facciamo una breve presentazione del Messico. Il paese, situato nella parte sud dell’America setten- trionale, confina a nord solo con gli Stati Uniti, e attualmente ha 1.972.547 km² di area. La maggior parte del territorio è costituita da un grande ed elevato altopiano (meseta) circon- dato da catene di montagne che discendono verso le strette pianure costiere situate a ovest e a est. La Sierra Madre occidentale e la Sierra Madre orientale sono le due principali cate- ne montagnose, che si uniscono a sud-est formando la Sierra Madre del sud. Quest’ultima appare come un labirinto di montagne vulcaniche, che nell’Orizaba si elevano fino a 5.610 8 Studi Interculturali 1, 2016 metri. I più noti vulcani attivi sono il Popocatépetl, il Paricutín, il Chichinal, il Nevado e il Colima. Dalla Sierra Madre del sud si arriva all’istmo di Tehuantepec, tra il golfo di Cam- peche e quello di Tehuantepec. La meseta centrale si prolunga verso le pianure di quella che oggi è la parte sud-orientale degli Stati Uniti. A nord-ovest c’è la Baja California, lunga e stretta penisola in cui continuano le montagne della California settentrionale. All’estremo sud-est si trova la pianeggiante penisola dello Yucatán. I grande fiumi sono pochi, e per lo più non navigabili. Quello di maggior lunghezza è il Rio Bravo del Norte per i Messicani e Rio Grande per gli Statunitensi, che fa da frontiera con gli Stati Uniti. Vanno poi menzionati il Balsas Pánuco, il Grijalva e l’Usumacinta al sud e il Conchos al nord. Nella parte meridionale il clima è tropicale. Al sud si trovano foreste esuberanti, mentre al nord si va riducendo la vegetazione, fino ad arrivare al deserto della Sonora. La popolazione si aggira sui 105.000.000, di cui circa il 26% vive nelle zone rurali e il restante 74% nelle città: la maggiore di esse è la capitale, Ciudad de México, definita el monstruo, per le sue dimensioni, l’alto tasso di inquinamento, la diffusa criminalità (forse non ancora ai livelli brasiliani, venezuelani o guatemaltechi) e le non facili condizioni di vita per chi non disponga di denaro a sufficienza. Antropologicamente la maggioranza dei Messicani è costituita da meticci, con una con- sistente minoranza di amerindi (indígenas) e circa un 10% di ispanici. Almeno il 9% della popolazione è ancora analfabeta, la mortalità infantile colpisce 31 neonati su 1.000 e l’aspettativa di vita si aggira sui 73 anni. A causa dell’elevato il tasso di povertà è rilevante l’emigrazione verso gli Stati Uniti. Il Messico è un grande produttore di gas naturale e si colloca al settimo posto per la produzione di petrolio nel mondo; la sua economia (a parte il consistente traffico di droga) si basa anche su turismo, caffè, cotone, canna da zucchero, allevamenti di bovini e suini, pesca e sull’industria: alimentare, siderurgica, chimica, au- tomobilistica, chimica e meccanica. Elementi trainanti della macroeconomia messicana sono oggi le cosiddette maquiladoras, cioè i centri di delocalizzazione di determinate fasi produttive di imprese statunitensi, grazie al minor costo della mano d’opera locale: inutile dire che si tratta di centri di intenso sfruttamento dei lavoratori. Parlare del variegato microcosmo che è il Messico non è mai stato facile. La storia mes- sicana è passata attraverso tre sanguinosissime rivoluzioni (Indipendenza, Riforma e 1910 e anni successivi) che hanno permesso la realizzazione di un’indiscutibile identità messicana, ancora inesistente al momento dell’Indipendenza (e questa lacuna fu presa a pretesto dagli Stati Uniti per la loro politica di fagocitazione di almeno metà delle originarie terre messi- Pier Francesco Zarcone: Approccio a un Messico... 9 cane). Pur tuttavia l’identità messicana non è ancora priva di aspetti problematici, a co- minciare dal persistere della discriminazione verso gli indios; discriminazione che trovia- mo alla base della ribellione zapatista chiapaneca, pur senza esaurirne sotto questo aspetto i contenuti. Il grande scrittore Carlos Fuentes ha parlato di una duplice paura messicana: paura del- la costrizione e paura della libertà,i che effettivamente ritroviamo lungo tutto il corso della moderna storia del paese: la prima paura appartiene alla cosiddetta «chimica sociale» che innesca le esplosioni rivoluzionarie, intese emozionalmente e a livello diffuso come fiestas de las balas (feste delle pallottole); la seconda, porta all’avvento del caudillo, figura che per le sue caratteristiche getta la propria ombre sulle conquiste rivoluzionarie finendo con l’annullarle. E così, a partire dal declino del potere coloniale spagnolo, riscontriamo un susseguirsi di rivolte e rivoluzioni (tre grandi e sanguinosi sommovimenti della società nell’arco di un secolo non sono uno scherzo, più le altrettanto sanguinose rivolte locali), dopo le quali persistono, in vario modo e varia misura, gli stessi problemi: in primis il pro- blema della terra, che vuol dire anche (seppure non solo) problema degli indios. Infatti esso è in stretto collegamento col processo di lesione della società indigena, sviluppatosi dalla conquista ispanica in poi con intensità e progressione maggiori nelle ulteriori fasi della storia messicana. Fuentes, nel suo proposito di fare comprendere meglio la comples- sità del suo paese, ha parlato di pluritemporalità del Messico, nel senso che qui non c’è, e mai c’è stato, un solo tempo, o una tradizione centrale, come in Occidente. In Messi- co vivono tutti i tempi, tutti i passati sono presenti. I nostri tempi ci appaiono davanti agli oc- chi vestiti di un manto impuro, saturi di resistenti agonie. Noi affrontiamo una duplice batta- glia contro un tempo che ci svia, ritorna indietro contro di noi, ci sovverte e ci trasforma co- stantemente. Il coesistere in Messico di livelli storici molteplici non è che il segno esteriore di una profonda decisione inconscia presa dal paese e dalla sua gente: tutti i tempi devono essere conservati, tutti i tempi devono essere tenuti in vita. Perché? Perché nessun tempo messicano si è ancora realizzato. Siamo un orizzonte di potenzialità latenti, promettenti o frustrate, mai pienamente conseguite. Un paese di tempi sospesi. Il poeta López Velarde ha visto nella storia messicana una serie di «eden sovvertiti» che vorremmo, simultaneamente, ritrovare e dimenti- care. [...] Il paradosso del tempo in Messico è che quando le promesse vengono mantenute si autodistruggono mentre
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