The research path, focused on the figure of the ancient and contemporary exile, investigates and shows the analogies between the ‘Tomitan’ production of the Latin poet Publius Ovidius Naso - with reference mainly to Tristia and Epistulae ex Ponto - and the stories of the exiles of our contemporaneity, narrated in the ‘migrant writings’ that have contributed to the birth of a recent field of Italian literature defined by Armando Gnisci ‘Italian Literature of Migration and Globalization’. The first part of this work retraces and thoroughly analyses the stages of what can be considered the exile experience par excellence, the relegatio perpetua that in 8 A.D. impelled Ovid to leave Rome and his life as a poet of Augustus to reach the frost of Scythia and the company of the barbarians Getae. The poet has given to posterity a real diary, from which emerges a ‘morphology of the exile narrative’, rich in topical motifs: exilium as an experience of ‘death in life’, environmental and climatic factors as a mirror of the interiority, temporal stasis and absence of seasonal cycle as a reflection of spatial isolation and marginalization. These elements actually form Ovid’s ‘rhetoric of lament’, a well-known aspect. The research recalls the reflections on banishment in the history of literature elaborated by the comparatist C. Gullién within the essay El sol de los desterrados (C. Guillén, El sol de los desterrados. Literatura y exilio, Barcelona 1995). The scholar establishes a clear polarization in the global Exilliteratur, distributing its large production according to a ‘Plutarchian’ (or ‘Senecan’) macro-archetype, which describes the banishment as a positive and ‘cosmopolitan’ moment, an opportunity for redemption and rediscovery of oneself through the encounter with the other, and an ‘Ovidian’ macro-archetype, that is a model of exile experienced and narrated as a crisis of the individual, loss and mutilation, as inner splitting and forced relationship with otherness. The first objective of this work is to reshape and remodel this ‘Ovidian paradigm’, also in order to demonstrate its undeniable relevance: the experience of the poet is indeed a biographical evidence of disorientation and of a form of alienation, result of what we call today dismatria, but it is also an unexpected testimony of an evolution, a ‘metamorphosis’. It presents elements that suggest the possibility of integration with the new reality. We find disorientation and painful surprise, nostalgia and acceptance, deprivation and identification, rejection and recognition, irremediably fused and co-present. The separation from the homeland, the traumatic experience of the sea voyage, the sense of identity loss and the linguistic difficulty are ‘flanked’ by the contact with the people, the gratification as a member of a new community, the possibility of a dialogue with the natives, an unprecedented and unexpected possibility of poetry in a foreign language. Ovid, one of the poets most ‘projected’ towards future readers, lucky and often unconscious addressees of his work, evidently leaves traces of an achieved ‘self-completion’ obtained thanks to the condition of exile, an idea that has been widely developed by modern writers such as Luca Desiato, Marin Mincu, Pablo Montoya. It is this ‘remodelled’ Ovidian paradigm that contributes to the definition of today's exile-migrant. The second part of the work analyses the genesis of the new ‘Italian Literature of Migration’ and presents an entire generation of new voices from exile. As a demonstration of the eternal modernity of Ovid's poetry, the research identifies motifs, tόpoi, correspondences and differences between the testimony of the poet and the current narratives of migrant writers, through the texts of authors such as Pap Khouma, Mohamed Bouchane, Ndjock Ngana, Abdelkader Daghmoumi and Aziz Bouzidy, authors born in Senegal or in Maghreb and recognized on the Italian cultural scene. This comparison demonstrates how the work of Ovid exul, defined today as ‘poet of migration’, grants the possibility of re-reading the reality of the modern banishment and, at the same time, obliges to redefine the figure of the ancient hostis, the ‘enemy-foreign’.
Il presente percorso di ricerca, incentrato sulla figura dell’esule antico e contemporaneo, indaga e pone in evidenza le analogie esistenti tra la produzione ‘tomitana’ del poeta latino Publio Ovidio Nasone - con riferimento principalmente a Tristia ed Epistulae ex Ponto - e le storie degli esuli della nostra contemporaneità, narrate in quelle ‘scritture migranti’ che hanno contributo alla nascita di un recente filone della letteratura italiana definito da Armando Gnisci ‘Letteratura Italiana della Migrazione e della Mondializzazione’. La prima parte del lavoro ripercorre e analizza approfonditamente le tappe di quella che, a tutti gli effetti, può essere considerata l’esperienza esilica per eccellenza, quella relegatio perpetua che nell’8 d.C. portò Ovidio a lasciare Roma e la sua vita da vate di Augusto per il gelo della Scizia e la compagnia dei Geti. Il poeta ha consegnato alla posterità un vero e proprio diario, dal quale emerge una ‘morfologia della narrazione esilica’ ricca di motivi topici: exilium come esperienza di ‘morte in vita’, fattori ambientali e climatici come specchio dell’interiorità dell’esule, stasi temporale e assenza di ciclicità stagionale come riflesso dell’isolamento spaziale e della marginalizzazione. Questi elementi costruiscono effettivamente la ‘retorica del lamento’ del Sulmonese, quella nota ai più. Il lavoro di ricerca riprende quindi le riflessioni sull’esilio nella storia della letteratura elaborate dal comparatista C. Gullién all’interno del saggio El sol de los desterrados (C. Guillén, El sol de los desterrados. Literatura y exilio, Barcelona 1995). Lo studioso stabilisce una netta polarizzazione all’interno della Exilliteratur mondiale, ripartendone la vasta produzione secondo un macro-archetipo ‘plutarchiano’ (o ‘senecano’), che vede nell’allontanamento dalla patria un momento positivo, ‘cosmopolitico’, un’occasione di riscatto e riscoperta di sé attraverso l’incontro con l’altro, e un macro-archetipo ‘ovidiano’, ossia un modello di esilio vissuto e raccontato come crisi dell’individuo, perdita e mutilazione, scissione interiore, rapporto forzato con l’alterità. Il primo obiettivo del presente lavoro è quello di riplasmare e rimodellare tale paradigma ovidiano, anche al fine di dimostrarne ulteriormente l’innegabile attualità: l’esperienza del Sulmonese è sì latrice di spaesamento, di una forma di alienazione, figlia di quella che oggi chiameremmo dismatria, ma è anche la testimonianza inaspettata di un’evoluzione, una ‘metamorfosi’, presenta elementi che suggeriscono la possibilità di un’integrazione con la nuova realtà. Troviamo, irrimediabilmente fusi e compresenti, disorientamento e dolorosa sorpresa, nostalgia e accettazione, smarrimento e identificazione, rifiuto e riconoscimento: all’abbandono della patria, al vissuto traumatico del viaggio per mare, al senso di perdita identitaria, alla difficoltà linguistica si affiancano il contatto con la comunità di arrivo, la gratificazione quale membro di una nuova comunità, la possibilità di un dialogo con gli autoctoni, una nuova, imprevista possibilità di poesia in lingua straniera. Ovidio, uno dei poeti maggiormente ‘proiettati’ verso i futuri lettori, fortunati e spesso incoscienti destinatari della sua opera, lascia traccia, evidentemente, di un raggiunto ‘completamento di sé’ ottenuto proprio grazie alla condizione di esule, un’idea che è stata ampiamente sviluppata da scrittori della modernità come Luca Desiato, Marin Mincu, Pablo Montoya. È questo ‘rimodellato’ paradigma ovidiano che contribuisce alla definizione dell’odierno esule-migrante. Nella seconda parte del lavoro viene analizzata la genesi della nuova ‘Letteratura Italiana della Migrazione’ e presentata un’intera generazione di nuove voci dall’esilio. A dimostrazione dell’eterna modernità della scrittura ovidiana, la ricerca individua motivi, tόpoi, corrispondenze e differenze esistenti tra la testimonianza del Sulmonese e le attuali narrazioni dei migrant writers, in particolare attraverso i testi di scrittori come Pap Khouma, Mohamed Bouchane, Ndjock Ngana, Abdelkader Daghmoumi e Aziz Bouzidy, autori provenienti dal Senegal o dai paesi del Maghreb e riconosciuti sulla scena culturale italiana. Tale comparazione dimostra come l’opera di Ovidio exul, definito oggi a tutti gli effetti ‘poeta della migrazione’, conceda la possibilità di rileggere la realtà del moderno esilio e, contemporaneamente, obblighi a ridefinire la figura dell’antico hostis, del nemico-straniero.
L’immaginario dell’esule fra identità, alterità e integrazione. Il caso Ovidio e le sue rifrazioni sull’odierno migrante / D'Alfonso, Dalila. - (2021). [10.14274/d-alfonso-dalila_phd2021]
L’immaginario dell’esule fra identità, alterità e integrazione. Il caso Ovidio e le sue rifrazioni sull’odierno migrante
D'ALFONSO, DALILA
2021-01-01
Abstract
The research path, focused on the figure of the ancient and contemporary exile, investigates and shows the analogies between the ‘Tomitan’ production of the Latin poet Publius Ovidius Naso - with reference mainly to Tristia and Epistulae ex Ponto - and the stories of the exiles of our contemporaneity, narrated in the ‘migrant writings’ that have contributed to the birth of a recent field of Italian literature defined by Armando Gnisci ‘Italian Literature of Migration and Globalization’. The first part of this work retraces and thoroughly analyses the stages of what can be considered the exile experience par excellence, the relegatio perpetua that in 8 A.D. impelled Ovid to leave Rome and his life as a poet of Augustus to reach the frost of Scythia and the company of the barbarians Getae. The poet has given to posterity a real diary, from which emerges a ‘morphology of the exile narrative’, rich in topical motifs: exilium as an experience of ‘death in life’, environmental and climatic factors as a mirror of the interiority, temporal stasis and absence of seasonal cycle as a reflection of spatial isolation and marginalization. These elements actually form Ovid’s ‘rhetoric of lament’, a well-known aspect. The research recalls the reflections on banishment in the history of literature elaborated by the comparatist C. Gullién within the essay El sol de los desterrados (C. Guillén, El sol de los desterrados. Literatura y exilio, Barcelona 1995). The scholar establishes a clear polarization in the global Exilliteratur, distributing its large production according to a ‘Plutarchian’ (or ‘Senecan’) macro-archetype, which describes the banishment as a positive and ‘cosmopolitan’ moment, an opportunity for redemption and rediscovery of oneself through the encounter with the other, and an ‘Ovidian’ macro-archetype, that is a model of exile experienced and narrated as a crisis of the individual, loss and mutilation, as inner splitting and forced relationship with otherness. The first objective of this work is to reshape and remodel this ‘Ovidian paradigm’, also in order to demonstrate its undeniable relevance: the experience of the poet is indeed a biographical evidence of disorientation and of a form of alienation, result of what we call today dismatria, but it is also an unexpected testimony of an evolution, a ‘metamorphosis’. It presents elements that suggest the possibility of integration with the new reality. We find disorientation and painful surprise, nostalgia and acceptance, deprivation and identification, rejection and recognition, irremediably fused and co-present. The separation from the homeland, the traumatic experience of the sea voyage, the sense of identity loss and the linguistic difficulty are ‘flanked’ by the contact with the people, the gratification as a member of a new community, the possibility of a dialogue with the natives, an unprecedented and unexpected possibility of poetry in a foreign language. Ovid, one of the poets most ‘projected’ towards future readers, lucky and often unconscious addressees of his work, evidently leaves traces of an achieved ‘self-completion’ obtained thanks to the condition of exile, an idea that has been widely developed by modern writers such as Luca Desiato, Marin Mincu, Pablo Montoya. It is this ‘remodelled’ Ovidian paradigm that contributes to the definition of today's exile-migrant. The second part of the work analyses the genesis of the new ‘Italian Literature of Migration’ and presents an entire generation of new voices from exile. As a demonstration of the eternal modernity of Ovid's poetry, the research identifies motifs, tόpoi, correspondences and differences between the testimony of the poet and the current narratives of migrant writers, through the texts of authors such as Pap Khouma, Mohamed Bouchane, Ndjock Ngana, Abdelkader Daghmoumi and Aziz Bouzidy, authors born in Senegal or in Maghreb and recognized on the Italian cultural scene. This comparison demonstrates how the work of Ovid exul, defined today as ‘poet of migration’, grants the possibility of re-reading the reality of the modern banishment and, at the same time, obliges to redefine the figure of the ancient hostis, the ‘enemy-foreign’.File | Dimensione | Formato | |
---|---|---|---|
Tesi di dottorato D_Alfonso - L’immaginario dell’esule fra identità, alterità e integrazione.pdf
accesso aperto
Tipologia:
PDF Editoriale
Licenza:
Dominio pubblico
Dimensione
3.59 MB
Formato
Adobe PDF
|
3.59 MB | Adobe PDF | Visualizza/Apri |
I documenti in IRIS sono protetti da copyright e tutti i diritti sono riservati, salvo diversa indicazione.