Dances With Spiders Crisis Celebrity and Celebration
Dances With Spiders Crisis Celebrity and Celebration
Dances With Spiders Crisis Celebrity and Celebration
Lüdtke, Karen. Dances with Spiders : Crisis, Celebrity and Celebration in Southern Italy, Berghahn Books, Incorporated, 2008.
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Series: Epistemologies of Healing
Volume 1
Conjuring Hope: Magic and Healing in Contemporary Russia
Galina Lindquist
Volume 2
Precious Pills: Medicine and Social Change among Tibetan Refugees
in India
Audrey Prost
Volume 3
Working with Spirit: Experiencing Izangoma Healing in
Contemporary South Africa
Jo Thobeka Wreford
Copyright © 2008. Berghahn Books, Incorporated. All rights reserved.
Volume 4
Dances with Spiders: Crisis, Celebrity and Celebration in
Southern Italy
Karen Lüdtke
Lüdtke, Karen. Dances with Spiders : Crisis, Celebrity and Celebration in Southern Italy, Berghahn Books, Incorporated, 2008.
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Dances with Spiders
Crisis, Celebrity and
Celebration in Southern Italy
Karen Lüdtke
Copyright © 2008. Berghahn Books, Incorporated. All rights reserved.
Berghahn Books
New York • Oxford
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54456-LUDTKE-pp272-CMH5.qxd:GALIND-DESIGNS1 10/24/08 11:19 AM Page iv
GV1796.T32L84 2008
306.4'6109457--dc22
2008031377
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Ad un’amica
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The belief in the fluid materiality of the soul
is indispensable to the actor’s craft …
to know that a passion is material …
confers a mastery upon the actor
which makes him equal to a true healer.
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Contents
List of Illustrations xi
Acknowledgements xiii
Preface xvii
vii
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Contents
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Contents
Epilogue 220
Bibliography 221
Filmography 239
Index 241
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ix
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Fig. 0.1 ‘The tarantula with the method of curing those stung
by it, which is effected by music and dancing’ (Middleton’s
Complete System of Geography, 18th century) (source:
Wellcome Library, London).
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List of Illustrations
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List of Illustrations
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Acknowledgements
This book has come into existence with the help and inspiration of
many who have shared their thoughts and experiences with me over
the past ten years.
In the Salento, my gratitude extends to each and every one who
has contributed to this study. The words and insights of many make
up these pages. The support and kindness of many others, although
intangible, lie at the foundation of this book. Giuseppe Leccese first
told me about the tarantate and with Marta Visca and Enrico
Trevisan accompanied me on my initial visit to the Salento. Ada
Metafune and Biagio Panico of the Associazione Novaracne provided
a first point of contact and have generously shared their experience
ever since. Giorgio Di Lecce and his group Arakne Mediterranea
introduced me to the pizzica, welcoming me to their rehearsals,
performances and tours.
Giuseppe Memmi, Umberto Panico and Luigi Toma provided
important points of reference, as did Roberto Raheli, Edoardo
Winspeare, Fabio Tolledi, Sergio Torsello and Daniele Durante.
Luigi Chiriatti took me to St Paul’s festival in Galatina in 1997
when everything was new to me. Piero Fumarola, Luigi Santoro,
Gianfranco Salvatore, Maurizio Agamennone, Eugenio Imbriani and
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xiii
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Acknowledgements
and art therapy method, ‘La globalità dei linguaggi’. Marta Porcino
shared many moments of dancing and helped clarify doubts in the
final phases of writing.
In England, David Parkin provided me with his guidance, clarity
and sensitivity to persevere with this project, offering his help even
when I was no longer officially ‘under his wing’. Gina Burrows’s
warmth and friendship have been a constant source of sustenance at
the Institute of Social and Cultural Anthropology in Oxford. Murray
Last and Hélène La Rue gave important feedback on an earlier draft.
Elisabeth Hsu provided helpful comments along the way and her
encouragement has always been in the back of my mind. Peregrine
Horden has read and saved chapters of the manuscript, stored boxes
of fieldwork data in his attic and offered his advice and reassuring
sense of humour at crucial points over the years. I also owe the title
of this book to him. Hélène Neveu Kringelbach – together with
Jonathan Skinner, who first suggested I send a proposal to Berghahn
– invited me to participate in the 2004 European Association of
Social Anthropologists’ panel ‘Meaning in Motion: Advancing the
Anthropology of Dance’. Jen Cottrill’s assistance at Berghahn
provided priceless inspiration in the early phases of work on the
manuscript, as did the support of Marion Berghahn, Mark Stanton
and everyone else at Berghahn in the subsequent stages. Susanne
Wessendorf ’s friendship and feedback spurred on my motivation and
reflections, thanks to long discussions about fieldwork in the Salento,
even at summer highs in front of the fan, and her diligence in
commenting on the manuscript. Marina Roseman’s in-depth
comments have been fundamental in weaving this study into the
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xiv
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Acknowledgements
xv
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Fig. 0.2 The Salentine peninsula and the region of Apulia (map: Nicki Averill).
xvi
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Preface
xvii
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Fig. 0.3 Torre St Emiliano near Porto Badisco on the Adriatic coast, May 2004
(photo: Regina Schneider).
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Introduction:
Tarantula Territory
Lüdtke, Karen. Dances with Spiders : Crisis, Celebrity and Celebration in Southern Italy, Berghahn Books, Incorporated, 2008.
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Dances with Spiders
Lüdtke, Karen. Dances with Spiders : Crisis, Celebrity and Celebration in Southern Italy, Berghahn Books, Incorporated, 2008.
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Introduction: Tarantula Territory
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Dances with Spiders
stomach pains. She is one of the few tarantate who remain in the
Salento. Now in her eighties, her story is that of a woman transfixed
by taboos. Her life reveals history bodily inscribed, with a complex
cultural code channelling her personal anguish. Her story is
reminiscent of many others, mainly women, who were struck by
traumatic events, harsh living conditions, socially and sexually
repressive roles or unspoken judgements, who exploded emotionally,
venting their anger and desires in ritualized form, so as to (often
temporarily) reinstate a sense of integrity, wholeness, soundness, in
the face of everyday life.
By the turn of the millennium, the spider was officially listed as
exterminated, eradicated from the land, barring a few exceptions.
Evelina is one. Her world is light years away from the current show
business that has brought the tarantula’s music and dance to fame.
Local politicians mingle with pop stars on stage and tourism
promotions feed off the eight-legged creature. Once the spider
tormented the inhabitants of this region; now it symbolizes sultry
summer nights of entertainment and distraction. What is more,
nationally and internationally renowned musicians (Joe Zawinul, Noa,
Stewart Copeland and others) have been invited to play and take the
tarantula on tour. All this has come to make up the so-called world of
neo-tarantism.10
The Salento makes fertile terrain for exploring the tarantula’s music
and dance in past and present contexts. Tarantism is extremely well
documented historically, as the earliest written references to this
phenomenon date back to the fourteenth century (Mina 2000). Similar
traditions existed in Sardinia (Gallini 1967), Calabria (Lombardi
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Satriani 1951), Campania (Rossi 1991) and other regions of Italy (Pitré
1894; Zanetti 1978), as well as Spain (Cid 1787; Doménech y Amaya
1792; Schneider 1948; León Sanz 2000, 2008), but literary evidence of
these is comparatively limited. Moreover, cases of tarantism have
persisted, in transmuted forms, into the twenty-first century. Although
today this phenomenon has largely died out, rare cases were observed
until the 1990s, despite modern psychiatric and pharmaceutical
alternatives (Di Lecce 1994; Chiriatti 1995; Nocera 2005). What is
more, with the turn from the twentieth to the twenty-first century,
tarantism has been recast as neo-tarantism. This creates a comparative
advantage for looking at the tarantula’s music and dance in a single
geographical context, both when securely anchored within a strong
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Introduction: Tarantula Territory
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Dances with Spiders
Lüdtke, Karen. Dances with Spiders : Crisis, Celebrity and Celebration in Southern Italy, Berghahn Books, Incorporated, 2008.
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Introduction: Tarantula Territory
spider could move. Yet others asserted that the spider itself moved
rhythmically when a tarantella was played [see Fig. 2.1]. Others link
tarantism to the tarantella, because the symptoms treated involved an
irresistible urge to dance (De Raho 1908: 3). At the same time,
dancing the tarantella was also compared to the convulsions of those
bitten by the tarantula.20 Whatever its precise origins the tarantella
has evolved into diverse regional styles (Neapolitan, Calabrian and
Sicilian, to name just a few) and the Apulian form is generally known
as pizzica or pizzica pizzica. Etymological links to the verb pizzicare,
meaning to ‘bite’, ‘pinch’ or ‘sting’, further evoke the tarantula’s
presence.
The scherma, meanwhile, is said to derive from prison settings,
where dance was a way of settling disputes that could not be voiced
otherwise (Monaco 2006). Antonio Gramsci’s (1965) observations
on these dances are popularly quoted.21 For those in the know,
steps and gestures embody hidden codes. Festive occasions, such as
the festival of San Rocco, where the Rom populations of Apulia
(earning their living from selling livestock and known for their
expertise in dancing) met Salentine farmers (who brought their
tambourines and music to pass time and celebrate), are thought to
have kept this dance alive (Di Lecce 1992; Melchioni 1999;
Tarantino 2001; Chiriatti and Miscuglio 2004; Monaco 2006;
Inguscio 2007).
Although classifications of the pizzica are varied and contested,
the pizzica pizzica, scherma and pizzica tarantata may be clearly
distinguished, despite possibilities of personal variation and change
in each new enactment, on the basis of key features seen to
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Dances with Spiders
Fig. 9.2]. Two dancers take over the circle centre. Right hands
gripped in a tight fist, they turn around the axis of this fulcrum, let
go and face each other. Index and middle fingers imitate knives,
cutting through the air in rotating motions. The aim is to strike the
adversary with force and virility. Tensions run high and electricity
moves in the circle, creating sparks with every successful hit.
Previously this dance was performed exclusively by men and – as
many like to tell and others contest – with actual knives.23
Finally, the tarantate danced the pizzica tarantata in spider-driven
rituals. Despite vast variations in ritual practices, certain dance
phases generally marked these events (De Martino 1961a). At the
outset, the tarantata would lie prostrate on a white sheet stretched
out on the ground until a musical note performed by a small
orchestra of musicians moved her into action, bringing her
desperation to the surface, into her moves, screams, gestures and
grimaces. Her head would beat from side to side and her back arch
upward. She would roll over and over and eventually jump up to
execute elements of the pizzica pizzica in an ever more frantic
manner, before spinning on the spot and collapsing to the ground.
Just a short break would provide some rest before another dance
cycle was resumed with the same dancer.
The crises of the tarantate involved symptoms associated with a
range of physiological rhythms, ranging from the lethargic
(listlessness, drowsiness, paralysis) to the hyperactive (convulsions,
trembling, shaking), all of which may be seen to be out of sync with
‘healthy’ bodily rhythms of the heart, pulse, metabolism or
respiration.24 In the ritual context, the effects of the tarantula’s poison
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Introduction: Tarantula Territory
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Dances with Spiders
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Dances with Spiders
too have to be prepared to open up, to engage with others, to break your
own ways of thinking. Our way of seeing the world appears to be the most
efficient for our current lives. But, this does not mean that there are no
other ways of seeing the world.32
This book does not claim to explain the tarantate’s rituals or the
contemporary pizzica scene. Instead, it strives to paint an
impressionistic picture of the manifold facets of everyday life within
which the notes and steps of the tarantula’s music and dance came
and come alive. With this intention, it portrays both unique lives and
dynamic cultural contexts. It can never do justice to the whole –
there are many musicians I have never talked to, many dancers I have
never met, audio-visual recordings and written documents I have not
located – but it can begin to provide a sense of what it meant and
means to live in this part of Italy.
It is important to stress, moreover, that this research may be seen
to address the lives of only a minority of Salentines33 today: by 2006,
the number of (ex)tarantate was estimated to be no more than five or
six, while in 1998 fifteen to twenty were still said to be alive.34
Widespread opinion completely denies their existence, since none
are believed to be practising rituals any longer. What is more, despite
the crowds attracted by pizzica concerts, those linking this music
and dance (still or again) to a therapeutic potential (variously
defined) are limited in number and often contradicted by more
popular views, defining this contemporary boom exclusively in terms
of entertainment, politics, tourism, commercialization and questions
of identity. Finally, there are many who have had enough of all the
buzz around the spider and are likely to roll their eyes when yet
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Introduction: Tarantula Territory
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Introduction: Tarantula Territory
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Dances with Spiders
denial of the ‘self ’ versus the denial of the ‘other’, but recognizing
instead that each and everyone’s identity is complex, unique and
irreplaceable – a minority in itself. Current perceptions of phenomena
such as ‘globalization’ inevitably reinforce a need for identity, while at
the same time they potentially hold the key to a new perspective
emphasizing the common identity of humankind.42 Global media play
a key role in this context.
Morley and Robins (1995) have considered the media’s implications
in reimagining a contemporary Europe ‘without frontiers’. Anxieties
provoked by shifting and dissolving boundaries and points of reference,
leading to a sense of disorientation and loss of control, are soothed by
‘calls for the pure (if mythic) certainties of the “old traditions”’ (ibid.: 8).
16
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Introduction: Tarantula Territory
The varying intentions of these diverse actors come into play and
conflict, raising accusations of cultural commoditization and theft
reminiscent of those expressed in the face of tourism (Kirtsoglou and
Theodossopoulos 2004), echoed in much of the literature on this
topic. Some stress that ‘the tourist is a kind of contemporary pilgrim,
seeking authenticity in other “times” and other “places” away from
that person’s everyday life’ (Urry 2000: 9). Such views are reinforced
by recent studies on pilgrimage and healing showing how typical
motivations of curing afflictions, whether of a physical or spiritual
nature, are complemented in the animated field of modern-day
pilgrimages with those of quests for identity, for ‘reassembling the
self ’, and interpersonal connection (Badone and Roseman 2004;
17
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Dances with Spiders
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Introduction: Tarantula Territory
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Dances with Spiders
reflected in tourist ads and media hype. At the same time, spider
dances have become a means through which to take a position and
demand change, be it political, ecological or other. Varying degrees of
conflict emerge from looking at the motives that drive participants to
perform and applaud the pizzica today. Chapter 5, ‘Sensing Identities
and Well-being’, moves on to look at personal stories behind the buzz
continuing to bring alive discourses of recovering well-being.
Part III, From Ritual to Limelight, involves an analysis of
ambiguities and contradictions that bring to the fore subtle social
dynamics and power structures impeding or fostering well-being.
‘Dances with spiders’ in the Salento implies both performances
addressing life crises and festive entertainments shimmering in the
20
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Introduction: Tarantula Territory
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Dances with Spiders
Notes
1. Hundertwasser Haus, Vienna.
2. The two terms ‘tarantism’ and ‘tarantolism’ may be used interchangeably,
although the former is more frequently heard in the Salento and hence also
adopted in this study. The notion of cult is used here in a broad sense to
indicate both a body of organized cultural practices and beliefs shared by a
group of people (tarantism in its traditional forms), and a phenomenon that
is popular or fashionable among a devoted group of enthusiasts (the
contemporary revitalization of the tarantula’s music and dance).
3. The tarantella dance characteristic of southern Italy is known for its
skipping steps and lively 3/8 or 6/8 rhythms, often in accelerating tempo.
There are many regional variations, including the Apulian pizzica or pizzica
pizzica, which is today largely associated with the Salento. Interestingly, the
term tarantella is rarely used by Salentines to refer to the pizzica, but
features in other well-known contexts: as concert pieces, such as Chopin’s
opus 43; as a theatrical prop in Henrik Ibsen’s A Doll’s House; and, more
recently, as a tarantallegra jinx in J.K. Rowling’s Harry Potter and the
Chamber of Secrets (1998).
4. I use the feminine singular and plural forms of these two synonyms to talk
about the victims of the tarantula in the past. Although this goes against the
conventions of Italian grammar, particularly when speaking about plural forms
which also include men, this choice is motivated by the fact that most of those
afflicted were women. Generally speaking, both terms (tarantata/tarantato or
tarantolata/tarantolato) and both feminine and masculine plural forms
(tarantate or tarantati) are used interchangeably, depending on the sex of the
victim referred to or the preferences of the speaker. When talking about the
contemporary context, I choose the term modern or new (nuovi) tarantati, to
refer to those engaging with the symbol of the tarantula today, as both men and
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Introduction: Tarantula Territory
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Dances with Spiders
with the passing of the years that it has become a term with a certain
currency’ (Del Giudice 2005: 219). Others attribute this notion to the
French academic George Lapassade, who undertook research in the Salento
during the 1980s, or associate it with the sociologist Anna Nacci, author of
the books Tarantismo e neotarantismo (2001) and Neotarantismo (2004).
11. For translations, see De Martino (1966, 1999, 2005). For reviews in English,
French and German, see Anon. (1967); Cassin (1962); De Martino (1961b).
In this book, general considerations regarding De Martino’s work on tarantism
refer to his original 1961 study in Italian (1961a). Specific references to and
quotations from this work refer to Dorothy Zinn’s 2005 translation.
12. Economic underdevelopment and unemployment are widespread in the
Salento, as in much of southern Italy. In the 1960s and 1970s, severe poverty
led a large proportion of the working population to emigrate to northern
Italy or northern Europe. Many jobs continue to be characterized by
unreliable incomes and little, if any, social security, despite modernization in
terms of technology, communication, transport and, especially, tourism.
13. This fact is reminiscent of ethnomusicologist Anthony Seeger’s (1987:
25–51) admonition regarding ‘categories of orality’, including both song
and speech forms, highlighting the importance of looking at both music and
dance in relation to other art forms, as ‘everything is always partly defined
by what it is not’ (ibid.: 25). Various types of pizzica songs exist in parallel to
religious songs (funeral laments, hymns, Christmas and Lent songs), songs
of work and protest, lullabies and rhymes, as well as narrative songs. Dances
of the pizzica, moreover, exist today in a context in which village squares
host events with musicians and dancers singing and stepping to all kinds of
rhythms, particularly during summer nights: from mazurka, polka or waltz,
to synchronized group dances and Latin American styles or the less
prescribed motions and words of rap and rave fans, not to mention the
overflowing open-air discos with their multiple and varied dance floors,
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Introduction: Tarantula Territory
17. The north Italian region of Piedmont, for example, is known for its sword
dances in San Giorio, Limone, Giaglione and Venaus (Val di Susa). See
Galanti (1950: 7).
18. This confusion in terminology has raised criticism among those who view it
as a misrepresentation of historical facts and a repercussion of the
widespread popularity of large-scale media events such as the annual Night
of the Tarantula concert.
19. Archivio della Curia Arcivescovile, Lecce, Giudicati matrimoniali, ‘Tra
Francesco Ardito e Catarina Russo’, no. 891.
20. Interestingly, to this day, someone who cannot stay still may be described in
Italian as a person who has the tarantula (ha la tarantola) (Naselli 1951:
222).
21. In his Lettere dal carcere, Letters from Prison, dated 11 April 1927, Gramsci
(1965) describes the scherma in the barracks of Castellammare.
22. For television and cinematographic features (both documentary and fiction)
on the pizzica pizzica, see Stegmueller and Koeplin (1992); Bevilacqua
(1995); Canizzaro (2001, 2003) Daudy (2001); Marengo (2005); Pisanelli
(2005); Colopi and Giagnotti (2008). For a feature on the scherma, see
Fersini (2005). For features on the pizzica tarantata, see Carpitella (1960);
Miscuglio et al. (1981); Mingozzi (1982); Durante (1989); Winspeare
(1989, 1994, 2000); Santoro and Durante (1993); Gallone (2006). This list
cannot claim to be complete, nor does it account for numerous videos and
DVDs produced on this topic.
23. Links emerge between the pizzica di cuore and other dances of lure, coax and
escape, such as the Cuban and Puerto Rican guagnanco, an Afro-Cuban form
of rumba (Friedman 1978). Inevitable connections to the flamenco come to
mind: another seductive dance in the Mediterranean context on the cusp of
Europe, on the silk trade route, connected with North and West Africa
through trade and conquest and with Gypsies on the move between Eastern
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and Western Europe, thereby combining Muslim, Gypsy, Indian and African
influences (Comerford Peters and Schreiner 1990; Washabaugh 1996).
Likewise, the tango with its embodiment of sensuality, eroticism and
competition provides further parallels (Savigliano 1995; Taylor 1998; Archetti
1999). Meanwhile, the scherma brings to mind associations with various
martial arts (Zarrilli 2000; Jones 2002), as well as the Brazilian capoeira
(Lowell Lewis 1992; Downey 2005), which presents another combat dance
and channel of expression for grievances that could not be expressed
otherwise. Although essentially unarmed, dancers to this day use knives and
machetes (as well as the more recent urban addition of razors) in their
exhibitions (Lowell Lewis 1992: 41).
24. Beyond the possible (but atypical) local effects of actual bites, visible as red
and swollen punctures on the skin, the tarantate revealed a series of general
reactions: vomiting, sweating, stomach, muscular and heart pains, nausea,
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Dances with Spiders
their attendant changes of language, faith, costume and music, helped define
the Salento prior to the Unification of Italy in 1861 (see Carducci 1993).
29. In 1480, an Ottoman fleet commanded by general Gedik Ahmed Pasha
captured the port city of Otranto. Eight hundred citizens refusing to give up
their Christian faith were ruthlessly decapitated. Officially recognized as
martyrs by the Church, their remains are exhibited to this day in seven large
built-in display cabinets in the city’s cathedral.
30. See Rouget (1986), Lapassade (1994, 2001) and De Martino (2005) for a
contextualization of tarantism in relation to other cults that have become
syncretized with Catholicism, such as the Cuban santéria, Brazilian
candomblé and umbanda or Haitian vodou.
31. Parabita, 6 August 2001.
32. Melendugno, 25 October 1997.
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Introduction: Tarantula Territory
33. I use the notion ‘Salentines’ here to refer to the inhabitants of the Salento.
However, it is vital to note that this geographically defined group includes
highly diverse members in historical, cultural and ethnic terms.
34. Maurizio Nocera, Lecce, 1 April 2006, and Luigi Chiriatti, Lecce, 2
February 1998.
35. Vittorio Marras, Nardò, 9 May 2006.
36. See Beattie (1977), Turner (1982, 1989), Schechner (1985) and Beeman
(1993) for discussions on the notions of ritual and theatre.
37. In his book Opillopillopìopillopillopà: viaggio nella musica popolare
salentina 1970–1998, Luigi Chiriatti (1998) lists the following groups: Aia
Noa, Alla Bua, Arakne Mediterranea, Aramirè, Argalìo, Astèria, Avleddha,
Canzoniere Grecanico Salentino, Compagnia delle Arti Xanti Jaca,
Ghetonìa, I Coreuti, Le Striare, Mascarimirì, Menamenamò, Officina Zoë,
Pierpaolo de Giorgi e I Tamburellisti di Torrepaduli, Terra de Menzu,
Traudia. By 2007, a number of these groups no longer existed. For most
there has been a turnover of group members. Others, such as Gli Ucci, are
not mentioned. Meanwhile, other groups have emerged. These include:
Acchiatùra, Aioresis, Ajara, Antonio Amato Ensemble, Aria Antica, Aria
Corte, Aria Frisca, Arsura, Artenoscia, Athanaton, Briganti di Terra
d’Otranto, Conserva Mara, Cotulapete, Criamu, Erva, Gli amici della
Taranta, I Calanti, I Figli di Rocco/Manekà, (ex Figli di Rocco), I Scianari,
Kalime te Scirocco, Kamafei (ex Kumenei), Kumenei, L’Ardiche, La
Taricata, La ‘zzamara, Lu Rusciu Nosciu, Macaria, Mays, Nidi d’Arak, Niuri
te Sule, Oce te jentu, Original Salento Tarantae, Quista è la strada delle
donne belle, Salentorkestra, Salentotò, Santu Pietru cu tutte le chiai,
Scazzaca Tarante, Tammurria, Terreneure, Zimbaria. This list does not
claim to be comprehensive, as groups may form and break up, nor does it
give a sense of respective media coverage and popularity. See also
h t t p : / / w w w. d m o z . o r g / Wo r l d / I t a l i a n o / A r t e / M u s i c a /
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Dances with Spiders
(1997) and Rapport (2003) for discussions on the power to define and
transform the ‘self ’ in social and cultural contexts that cannot be spatially
localized.
41. Gingrich (2004: 14) outlines successive stages in anthropological debates
on identity beginning with the 1940s studies on culture and personality,
1960s neo-Marxist approaches, the turn towards self-reflexivity
characterizing research in the 1980s, and the 1990s criticism of identity as
a notion conceptualized on the basis of static or fixed notions.
42. For a problematization of the notion of globalization, see Inda and Rosaldo
(2002).
43. Steven Feld (2000: 146–51) traces the emergence of world music within the
global music industry in relation to broader processes of globalization.
44. For a discussion of key problems entailed in the notion of performance, see
Schieffelin (1996: 59–84).
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Part I
Past and Present
Spider Webs
For centuries, the tarantula ruled the lives and thoughts of many
inhabitants of the Salentine peninsula. In present-day Salento, it has
woven its way onto the stage. The initial chapter, ‘Seeking St Paul’,
sets the scene, throwing the spotlight on Galatina, trophy town of the
spider cult, ever since the interception of the Catholic Church
brought the wild dances of the tarantate under the rule of their
patron saint St Paul. On 29 June his feast day is celebrated and in
2001 the pilgrimages of old and new tarantati converged here,
bringing to the fore contradictions and complexities that have
puzzled thinkers for at least seven centuries. Chapter 2, ‘Webs
through Time’, spins this first-hand account into the vicissitudes of
European history, unravelling the dynamic links between views of
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Dances with Spiders
Fig. 1.1 The Festival of St Peter and Paul, Galatina, 28 June 1999. The
religious procession with the statue of St Paul and golden bust of St Peter
(photo: Karen Lüdtke).
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Chapter 1
Seeking St Paul:
Historical and Contemporary
Enactments
I follow Evelina and her family into the main church on the city’s
central square, San Pietro piazza, to attend the first mass of this
festival day, as I have ever since we first met in 1998, on the eve of
St Paul’s feast day. It takes a little while to get there: on the square,
Evelina’s son and his wife explain that Evelina had been fine this
morning, but had gone through her ‘troubles’ earlier in the year.2 As
we stand and listen, others gather around to ask a question or two.
Evelina’s family speaks openly about this without much ado. In April
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Dances with Spiders
Only in the eighteenth century was a chapel built inside this house
on Via Garibaldi and dedicated to the apostle. Its well was believed to
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Seeking St Paul
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Dances with Spiders
to stretch and surface for a coffee in a nearby bar, open early for
festive profits. The street lights still throw shadows onto the piazza
and the zone carved out by those who have come for St Paul’s sake is
randomly criss-crossed by others who are oblivious to this space or
simply tolerant of it. Cars pass by the chapel, some with partygoers
returning home from the previous night’s disco, unaware of the hush
their passing sends through the small crowd. Will their car stop in
front of the chapel doorway? Someone is clearly being expected.
To the citizens of Galatina, this occasion must appear mild and
harmless in comparison to not so long ago. Many tell vivid accounts
of what happened here in their lifetimes, in the twentieth century.
Some tarantate, I was told, came to Galatina on foot, many by
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Seeking St Paul
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Dances with Spiders
thinking things were still going to happen. ‘Get lost! Go away!’ Again
and again Matteo defends this site, appropriated this year for his
own needs, echoing through his own proprietary manner the middle-
class bullying he is attacking, while, perhaps, distancing himself from
his own – possibly middle-class – upbringing. Annalù moves over to
him, conveying some restraining words in passing.
Inside the chapel, meanwhile, the altar carries the traces of other
devotees. There is a bottle of milk. It was left by one devotee, a young
woman in her thirties, well-known for her striking voice. There is also
a piece of round bread, left by a middle-aged man, with ragged hair,
torn trousers, bare feet and a strong smell of alcohol, who is now
distributing pieces of another loaf to everyone present.
An elderly lady dressed all in black (perhaps an ex-tarantata?)
appears on the chapel threshold. A man is by her side. Their manner
radically distinguishes them from those who have come so far. The
woman walks reluctantly, trailing a little behind her companion,
clearly disturbed and unsettled. Is it the crowd looking on? Is it the
memories this site stirs up? Is it the fear of what it might bring alive?
She kneels a few steps away from the altar, keeping a little behind her
companion’s legs as if to shield herself, while making the sign of the
cross. Her lips move in prayer.
After no more than a minute or two, both leave in restrained haste.
An air of relief moves through the small room. Everyone starts to
breathe again, moving joints gone stiff. For a moment, our attention had
been completely captivated and I am left in awe: a split-second sense of
the deep-seated, possibly apprehensive, devotion that has brought so
many to this shrine, stage of the last public performances of tarantism.7
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Seeking St Paul
views of tarantism (Angrisani 2000). Like her there are others I only
ever see on this occasion, once a year. Michela Almiento also
completed a thesis on the tarantate (Almiento 1990). From Brindisi
and now in her forties, she is one of the few to have participated in
the last rituals reported to have taken place here in the late 1980s
and early 1990s. Her friendship with the tarantata who danced then
has brought her back each year to face St Paul together with this
elderly lady. We met initially through my own research.
Then I greet Ada Metafune, physiotherapist and well-known
dancer of the pizzica. We know each other well, but I have never seen
her in Galatina before. She has told me how her life has been marked
by the pizzica, leading her to describe herself as a modern tarantata.
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Dances with Spiders
We squat next to each other in the chapel, waiting, and she tells me
that she has always wanted to come, but has never quite managed to
make it at four in the morning. ‘Perhaps I wasn’t ready?’ she wonders.
‘But this year I told myself we’re going!’ She invites me to her house
later in the day. A television crew has asked her to re-enact a ritual
dance for them. She has done this many times, on stage and for the
camera, but insists that this will be the last: ‘I want to hang up the
frock of the tarantate! It’s as if I’ve passed that phase now, as if this
last time today will close the circle. It’s not by chance that they’ve
asked me to do this just now.’ Once again, just like Matteo’s reference
to the rain, coincidences are read like omens, as personal trajectories
are seen to cross those of the external world in more than a random
manner, creating a sense of invisible forces at play.
I meet Fabio. ‘There’re always lots of disrespectful people,’ he says.
‘Maybe this year we too can do something to maintain a bit of
respect!’ Clearly Annalù isn’t the only one concerned about
safeguarding this occasion. She knows this place and most people
there. She is also the first to announce the arrival of another
newcomer: ‘Look who’s coming! Crazy horse!’ She uses the English
words to refer to the nickname of this strongly built man in his early
thirties: Claudio ‘Cavallo’ (literally meaning ‘horse’) Giagnotti and
his group Mascarimirì are well-known for their progressive approach
to Salentine popular music or ‘trad-innovazione’, as they like to call
it (Romano 2006; Colopi and Giagnotti 2008).
It is almost 6 a.m. when a car finally stops directly in front of the
chapel entrance. It is carrying a tiny elderly lady, wrapped in black
and accompanied by four relatives. Like a magnet, their arrival
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gathers the waiting crowd dispersed in the vicinity into a tight throng
around the chapel entrance. The tiny woman is Evelina. She gets out
of the car without any assistance and steps towards the chapel. I
haven’t seen her for a while. She extends both hands to me in
greeting, but keeps on walking. It is St Paul she has come to see and
he is the one she must greet. A few steps into the shrine, a shrill cry
emanates from her body and her arms fly up, as if hit by a laser beam
radiating from the tapestry depicting St Paul above the altar. She
collapses into the arms of two family members, who gently place her
nimble body onto a sheet and cushion spread out on the ground. She
lies there, immobile, for a few minutes. The air in the chapel is dense
with anticipation. Onlookers line the walls, standing or crouching,
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Seeking St Paul
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Dances with Spiders
Cavallo. Evelina blurs out of focus as they place him on the ground by
the altar steps. Matteo’s pleas to St Paul blend with those to Cavallo:
‘Aiutami! Suona per me!’ (Help me! Play for me!) Cavallo stands,
hands drooping indecisively by the side of his large body, uncertain, it
seems, about how to react. Someone brings in a tambourine and
Fernando speaks out in a firm, quiet voice: ‘Can we all leave?’
Evelina’s son is the first to exit. Others move towards the door,
hesitating at the threshold, through which the lens of a video camera
cranes. Even Evelina is disturbed. She gets to her feet and,
accompanied by her daughter-in-law, moves to the small room behind
the altar closed off by a thick red curtain. Before leaving the chapel
she must urinate (her family brings a plastic container carried in an
inconspicuous paper bag) to expel what is tormenting her in a final act
of release. Once again, bodily fluids cross bodily boundaries, reversing
the direction of poison seen to be injected through the skin’s surface.
Then Evelina too leaves the chapel with the rest of her family.
I sit for a split second more, torn between the desire and curiosity to
observe what will happen and the request for everyone to leave. I
decide to leave and consequently rely on the fragmented tales of others
to describe what happened next behind the closed chapel door, acting
as both a visual and a partial acoustic barrier. Initially, I am told, a few
people managed to remain in the chapel. A man came out calling for a
young girl for whom Matteo had asked. Ada recounts later how Matteo
furiously beat around himself at the outset and she had found herself
the target of one of his blows. We joke about this (perhaps with more
than an ounce of belief?), evoking contagious magic: no doubt, he will
have conveyed some vital energy to her for her performance later that
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day. Eventually, others confirm, only Cavallo with his tambourine and
the young female friend had remained in the chapel with Matteo.
When he finally exited, one witness remarks later, it seemed without
doubt that he had found relief.
In the meantime, I accompany Evelina and her family into the
church and we move to the same row of seats as each year. At the end
of the service, Evelina and her daughter-in-law go up to the altar to
take communion. Then we move on, as in previous years, to the
niche where the bust of St Peter stands, before circling the pews to
the other side wing to see the statue of the saviour himself: St Paul.
His papier mâché figure is imposingly spotlighted from below.
Elevated on a pedestal above the ground, it stands among flowers and
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Seeking St Paul
behind neat rows of electric lights, each lit by a devotee’s prayer and
a coin or two tinkling into the wooden box of offerings.
St Paul’s robes are a striking red and green. One arm is poised
across his chest, while his weight rests lightly on his left sandalled
foot, accentuating the long, silver sword he is carrying like a walking
stick. By his feet, on either side, two cherubs hover in space: one
carries an open book, the other a green serpent stretching through
the air. The apostle’s gaze is framed by his bearded face and crowned
by rays of gold. A number of devotees stretch across the line of lights
to touch his gown, his feet, his body, securing his blessing through
direct contact. Sometimes a paper handkerchief is used and then
safely tucked away into a pocket or handbag. St Paul’s followers are
numerous and it seems that most citizens of Galatina come to see
him at least once during the festival days. Others arrive from
elsewhere. For many the tarantula is nowhere in the picture.
For Evelina’s family, meanwhile, the spider is present and the
reason behind their prayers and the lighting of yet another small lamp
or more at St Paul’s feet. Eventually, at a relaxed pace, we leave the
church and cross the main square to the local Eros Bar for a coffee. A
few sips of strong caffeine mark the end of this year’s visit. Evelina’s
may not be a ritual of music and dance, but it is nevertheless a
pilgrimage with ritualized phases: the passage to Galatina by car; a
visit to the chapel of St Paul; attendance at the early morning service;
a quick drink in the nearest bar; and, finally, the return journey home.
As we say goodbye, a young man (years later I discover he is from
Ostuni, near Brindisi, and also doing research on tarantism)
approaches Evelina together with a friend, asking whether they could
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say goodbye to her. They shake her hand and kiss her cheeks.
Later our paths cross, and both ask, a little worried, if it had been
inopportune of them to greet Evelina. It didn’t seem so to me, yet,
inevitably, their gesture creates a mark, an aura attributed to Evelina
by way of their move, reminiscent of those seeking contact with St
Paul’s statue to guarantee his blessing. She is one of the very few still
propelled to Galatina in the midst of crises and, as such, stands as a
bridge between the tarantate of history and present circumstances in
which the tarantate have gained new fame. I wonder what
significance this tiny, elderly lady holds in the eyes of these two young
men. I never did find out, as they leave quickly, almost timidly, but I
imagine she may represent a living memorial to the rituals that once
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Seeking St Paul
only way out that peasant culture presented. But Matteo doesn’t know
anything about this culture. Don’t get me wrong. He’s a friend, I’m fond of
him and I don’t like to see him suffer, but I don’t agree with what happened
this morning. It’s a personal issue. It has nothing to do with tarantism!
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Dances with Spiders
legs have been amputated to allow its occupant to roll effortlessly onto the
floor. A small altar with religious images framed by flowers hangs from the
wall and on the bedside table next to a flask of water stands a picture of St
Peter and Paul. A red cloth masks the chimney, with a crucifix on its
mantelpiece. The floor is cleared, except for a few chairs and benches on the
edge, seating observers and the musicians, including recently deceased
violinist Luigi Stifani, a guitarist and an accordion and tambourine player. A
white sheet is spread across the ground, delimiting the ritual perimeter. In one
corner stands a basket with offerings of money and paper icons depicting St
Peter and Paul. Within the sheet’s contours, a young woman lies prostrate.
She must be in her late twenties. Her dress and belt are white, and her ruffled
skirt reveals long, white underwear, frilled at the ends. She is barefoot and her
hair falls over her face and shoulders in tousled strains. Underneath, her
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expression is harsh and immobile, punctuated by eyes that open and close in
response to the pizzica beats reverberating through the room.
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Dances with Spiders
side. She shuffles across the floor on her shoulders, increasing the momentum.
Knees arched, she propels herself backwards on alternate heels, circling the
entire ritual perimeter with her arms stretched out or folded on her chest. At
one point, she tries to thread her body through the legs of a wicker chair,
which tumbles over.14 She follows, rolling over and over, moving across the
floor. She wrenches herself forward on her stomach, seeking the proximity of
the instruments, as if hungry to absorb, almost touch, every note.
The violinist kneels down in response to her approach. His bow moves
close to her ear and propels her onto her knees with her hands crouched in
front of her, chest tipping rhythmically from side to side, embodying mutual
interactions of ‘call and response’.15 Abruptly, the tarantata springs to her feet
and runs in circles, never losing the rhythm. Her moves include those of the
pizzica, some danced on the spot, while a handkerchief, clasped between
both hands, marks others. Her feet hit the ground rapidly, over and over again:
stamping, crushing, destroying.
Without warning a newcomer appears at the door, dressed in a bright red
and yellow striped pullover. The young tarantata becomes agitated and wavers
visibly. The intruder is chased away with violent accusations, but the invisible
chord between dancer and musicians has snapped. The tarantata remains
perturbed, as if inebriated and fails to respond to the rhythm the musicians
strike up again. Quickly, coloured ribbons are sought in remedy, as colours,
like sounds and movements, are part of the ritual remedy kit. Different
ribbons are thrown towards the young woman. She ignores them at first. Then
a red one provokes her attention. She grabs the strip of fabric, fixes it with her
gaze and shreds it to pieces with her teeth. Only then does she gradually pick
up the musical rhythm again and the ritual framework is retrieved.
Eventually the rounds danced by the young tarantata diminish in
circumference. She twirls in a pirouette, loses the rhythm and collapses.
Prepared arms bolster her fall and gently lower her head onto a cushion. A
Copyright © 2008. Berghahn Books, Incorporated. All rights reserved.
cover is draped over her resting limbs. The musicians stop playing and wipe
off their sweat. Water and food are brought for refreshment, but the pause is
only brief. The dance must go on. Only late in the evening does the music stop
as a man bursts into the house, angrily dispelling the crowd. He is the
employer of the young dancer and urgently anticipates her return to work. It
is he who has anticipated the money (to be worked off by the tarantata later
on) to pay the musicians. For the time being, treatment is rescheduled for the
following day.
The next morning, the first musical chords stretch the tarantata’s body into
an arc: her spine flexes into a bridge resting on her strained neck and heels.16
Within a few seconds she drops onto her back and rolls off the bed onto the
ground. Numerous dance cycles are repeated. A short break is taken at noon,
and only in the early afternoon, winks between experienced bystanders
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Seeking St Paul
confirm the first signs that recovery is close. The afflicted had eaten a little
earlier. She keeps on emitting short, shrill screams. Her dance phases are
shorter now and show a greater variety of steps. Then, finally, she breaks off in
mid-cycle, signals to the musicians to stop playing and steadfastly walks to her
bed. Relief spreads through the room. Just to be sure this is for real a last tune
is played. It is dedicated to St Paul. The young tarantata remains insensitive
to the music and, grateful for her recovery, everyone present kneels in prayer.
Later that day she dances once more at Galatina, in the chapel of St Paul. It
was he, she confirms, who has saved her yet again, whispering in dialect into
her ears: ‘I grant you grace.’
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few steps below the natural granite terraces where the cars are
parked, there is a small church set into the rock: a cave furnished
with pews, an altar and a cross at the entrance. Ironically, like the
tarantate, Ada was to perform near a chapel. The filmset is prepared.
Microphones and light exposures are tested, while Ada changes into
a long white gown with frilled cotton trousers and touches up her
make-up. Barbara, a young woman and passionate dancer from her
hometown, gives her a hand and then hugs her tightly, noticing how
emotional she has become. Ada’s eyes are filled to the brim. She
comes up to me, saying: ‘Dammi un bacio’ (Give me a kiss),
acknowledging what was going on inside her, making Barbara and me
aware of this intimate space, somehow pulling us in.
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The musicians begin to warm up. There are five of them now, with
four tambourines and an accordion. They are all men, members of
various local music groups. None of them is specifically dressed for
the occasion, their sandals, cotton trousers and T-shirts being their
usual summer attire. Ada and her mother, petite in a flowery dress,
prepare the ritual space on an even stone surface. They remove small
pebbles and twigs and then unfold a large white sheet, with a lace
edge, over a slight padding of mats taken from the cars around. The
sheet is spread with ritual objects, reminders of tarantism’s
syncretism with Catholicism, while at the same time, perhaps,
mirroring Ada’s individual preferences: an image of St Paul, coloured
ribbons, a red scarf, a string of bells. Then all is set.
Ada’s expression is one of concentration and anguish. She stands a
few metres from the ritual sheet, in between her mother and Barbara,
now dressed all in black for the occasion, one arm hooked into each
of theirs. The music starts. Slowly, extremely slowly, the group of three
women moves towards the ritual space. Ada’s soles drag heavily across
the ground and her head tips to one side as she abandons herself to
the performance. The musicians play in line, with their backs to the
magnificent coastal setting. Their manner appears automatic,
detached. Ada collapses onto the sheet, still supported by her two
female assistants. She lies face down on the ground, hardly moving at
first. A mop of hair hides her face. Close up, through my own camera
lens, the scene is a colour version of black and white photos of Maria
of Nardò’s dance. Slowly, she begins to stir in heavy, listless motions.
Then her rhythm picks up, she rolls over and over, gets to her feet,
moves close to the musicians with her head between her hands and
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two tambourines, dances and then collapses onto the hard ground.
Her mother remains close by at all times, occasionally adjusting the
sheet as it shrivels up and out of place.
Two cameras move around Ada, in between her and the musicians,
like hungry mouths and overextended gazes, lustful where she is
listless. Never, however, is she interrupted or told what to do. No
more than fifteen minutes pass in all. In between, I have my own
(camera) crisis, perhaps indicative of my own degree of participation:
in a hectic attempt to replace my used-up film, I open the camera
without rewinding the completed roll, tearing out the ribbon of
ruined pictures as a last resort to capture at least some images of the
final part of the performance. Various others are standing and sitting
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around the scene. Three women on a late afternoon stroll up the hill
have moved close to watch. Then the music stops.
Ada sits up. She has an air of immense vulnerability, of gaping
emptiness about her. Everyone tends to themselves, their instruments,
the cameras, and Ada is left to her own resources without any notes
or the attentive camera gaze to sustain her. Barbara zooms in to
embrace her. Ada stretches to wrap her arms around the younger
woman, as if clasping on to a life-belt, something to support her as she
resurfaces, as she comes out of her role to face reality beyond the
performance. Finally, after a few moments, she gets to her feet slowly
and then moves around kissing everyone present in turn, musicians
and attendants, thanking each one.20
Just a few minutes later, Ada is back in front of the camera, under
a tree close to the cave, for an interview of some twenty minutes.
When everything is finally packed up to go, the camera team from
Canale 5 appears content. They are making a series, entitled ‘Gentes’,
on popular traditions of Italy and Europe, which is to be screened
nationwide in autumn 2001. Ada jokes light-heartedly in the car,
telling how she had been asked to end the interview with a warning:
‘State attenti alla tarantola!’ (Beware of the tarantula!)
Driving back to Lecce that night, I am struck by the strong
emotions Ada’s performance evoked not only in her but also in me,
seeing that I knew some of her story. One of the musicians I talked
to at a later stage, meanwhile, remarked how disappointed he had
been by the whole event, as it was too staged, too artificial. Once
again the fine link between invention and intention surfaces,
suggesting that faking or acting-as-if, so easily dismissed as fraud,
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may (or may not) have a pertinent influence on everyday reality. Ada
used the setting invented for the TV crew with the intention of
fulfilling her personal objective of closing a phase in her own life.
Few others knew. Yet the cameras documented this moment,
eventually letting the whole nation witness it. Ada’s motivation was
deeply meaningful on a personal level, independently of what it
might mean or how it might appear to others. Her engagement went
beyond that of putting on a show for Canale 5, making it both staged
and not-staged at the same time.
Meanwhile, the events and discussions of 29 June 2001 left me
feeling as if I’d been around an inter-looping highway system of
tarantula tracks, on which Evelina’s, Matteo’s and Ada’s crises
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Notes
1. ‘Santu Paulu meu de le tarante, pizziche le caruse tutte quante, Santu Paulu
meu de Galatina, famme na grazia a mie e a tutte quante.’ This is one of the
most popular songs in the repertoire of Salentine musicians today.
2. The Italian words Evelina and her family use are i guai (literally translated
as ‘the troubles’ or ‘the difficulties’).
3. Giancarlo Vallone (2004) quotes Congedo (1903) to suggest that the
healing qualities of this well may be ascribed to healing spit, lo sputo
risanatore, and that the owners of the house where St Peter and Paul
apparently resided in Galatina were said to cure poisonous bites with their
spit. Such treatments of poisonous bites with spit were also applied by the
sanpaolari and others (see Chapter 6, ‘Tarantula Alternatives: Choosing
Treatment Options’). These references to the use of liquids in healing
practices may also be linked to the relevance of rain, urine and poisons in
case studies of tarantism, as well as discussions on ‘fluids of healing’ in
medical anthropology more generally. See Hsu and Low (2007).
4. This was the entrance to the eatery Il Covo della Taranta, the den or lair of
the tarantula, in the first years of the new millennium and a clothes shop for
children by 2007.
5. Galatina, 29 June 1997.
6. Marina Roseman (2002: 122) points out how ‘shimmering things,
combining movement and light, exist at the fuzzy boundary between the
visual and the kinetic, disassembling distinct sensory fields,’ and thereby
play a key role in bringing about experiences entangling ‘the empirically
observable with the magically real in a world of temporal, sensorial and
experiential overlap’.
7. See Nocera (1994: 178–86) and Almiento (1994: 255–66). These accounts
of rituals performed in the chapel of St Paul at Galatina in the 1990s are
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Chapter 2
Webs through Time:
Origins and History of Tarantism
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agony, fled into the woods and then took revenge against the evil
woman by developing a preference to bite women. Through their
poisonous bite they transferred their own misfortune, the agony of
convulsions and madness, onto their victims.
Thus goes the legend of Sanarica, a small town not far from Santa
Maria di Leuca on the southernmost tip of the Salento, also known as
Finisterrae: end of the earth (Bronzini 1976: 136). This story places
Satan at the origins of tarantism. One woman falls for his powers and
the tarantula spiders become her tool. One curse is offset by another
and the spiders, ever since, dance to the Madonna’s tune. The
tarantulas are depicted as no more than playing cards in a classic
match of good against evil. They are props for the two-sided roles of
tyrants and victims, symbolically imbued with the power of whomever
they come to represent. They are cards in the hands of others, and yet
with a sting (and valency) of their own, played out in reaction to an
original sin, the original pact with Satan on which their own doom
depends: the original sin of a woman, for which all other women must
pay. Christian imagery is blatant in this game, reminiscent of another
downfall and another temptation, represented by the powerful symbols
of an apple and a snake. The legend of Finisterrae wraps tarantism into
Christian mythology. Its roots are equated with Satan. The tarantate
seem to be placed into Eve’s shoes and, in this way, a complex ritual –
with probable pagan foundations – is cut and filed to fit any golden
frame on a Christian church wall.
A look at the possible origins and the widely documented histories of
tarantism provides a perfect illustration of how understandings of
cause and effect in the context of affliction and cure, as well as forms
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Webs through Time
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Webs through Time
Notes
1. Ernesto De Martino (2005: 214–15) cites this account from Malaterra (1724).
According to Jean Russell (1979: 405), Ardoini also refers to earlier writers,
such as Avicenna, Rhazes, Gilbert the Englishman, Albucasis and others, who
wrote about the cure of the tarantula’s bite.
2. For a discussion of similarities and differences between tarantism and St Vitus’s
and St John’s dances, see also Katner (1956: 77–82) and De Martino (2005:
217–22).
3. For a discussion of the symbolic links between ancient Greek cults and
tarantism, see De Martino (2005: 187–211) and Salvatore (1989: 217–45).
Lapassade (1994: 10) focuses on tarantism’s similarities to the Corybante rites
and Di Mitri (1996: 11–28) has emphasized the Orphic connection to tarantism.
4. See also Horden (2003) on issues of historical continuity and discontinuity with
respect to music therapy in the Mediterranean more generally.
5. See Ovid’s Metamorphoses (1957), Book VI. Pierpaolo De Giorgi (1999: 176)
draws an analogy to the legend of Sanarica by positing a link between the evil
woman (Arachne) and the Virgin (Athena).
6. For references to the history of tarantism, see Sigerist (1948: 96–116); Katner
(1956: 5–25); Mora (1963: 417–39); Turchini (1987); Chiriatti (1995: 31–46);
Baldwin (1997: 163–91); Convegno (1999); Gentilcore (2000); De Martino
(2005: 187–244); Di Mitri (2006).
7. For reprints of these historical texts, see Lüdtke (2000b: 318–27).
8. The team members included Giovanni Jervis (psychiatrist); Letizia Jervis-Comba
(psychologist); Diego Carpitella (ethnomusicologist); Amalia Signorelli D’Ayala
(social anthropologist); and Vittoria De Palma (social assistant).
9. For research on tarantism in Spain and Campania, see León Sanz (2000, 2008)
and Rossi (1991) respectively; for studies on the related phenomenon of the
argia in Sardinia, see Gallini (1967, 1988).
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10. See Nacci (2001, 2004); De Giorgi (2002, 2005); Lamanna (2002); Santoro and
Torsello (2002); Collu (2005); Del Giudice and van Deusen (2005); Durante
(2005); Thayer (2005); Imbriani and Fumarola (2007).
11. Paolo Apolito (1994) edited a further edition, showing what new light recent
anthropological developments throw on this correspondence. Anna’s case has
also been analysed from a psychoanalytical perspective by Francesco Lazzari
(1972: 91–134).
12. See Chapter 3, ‘Spider Poisoning: a Contested Case’.
13. For a review, see Peregrine Horden (2000: 21–40).
14. Winspeare subsequently went on to produce two further fictional films linked to
the tarantula’s music and dance: Pizzicata (1994), a wartime love story involving
a case of tarantism, and Sangue Vivo (2000), the story of two brothers involved
in smuggling and drugs, inspired by the true story of Salentine tambourine player
Pino Zimba.
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Part II
The Spider’s Cult Today
In the contemporary Salento, the living webs of old and new tarantati
intersect, the first frail, dismissed and practically abandoned, the
second neon-bright and vibrant. Part II is an ethnographic journey
following the tarantula’s tracks across both types of web. Chapter 3,
‘Curing Myths and Fictive Cures’, looks at old-time silver-threaded
webs of the world of tarantism. It juxtaposes the views of believers
and sceptics, bringing spiders alive and killing them off as they speak.
Novel expressions of the tarantula’s dance reveal new web designs, as
Chapter 4, ‘Ads and Antidotes’, confirms. From backstage circles of
musicians and dancers to satellite-broadcast mega-concerts, the
tarantula today weaves its web across the globe and broader spatial
orbits. As a multi-purpose toolkit, music and dance have become a
potent logo of Salentine identity, serving both to accentuate conflict
and to bring about a sense of community. They present a choice, a
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Fig. 3.1 Mass at the grotto of St Paul in Giurdignano, June 1998 (photo:
Fernando Bevilacqua).
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Chapter 3
Curing Myths and Fictive Cures:
Views of Believers and Sceptics
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Curing Myths and Fictive Cures
Francesco: I wasn’t well at all. The doctors call us mad. When you speak
about certain things, about these illnesses, the doctors say:
‘Nothing of this is true!’ The doctors don’t believe. Our own
family doctor says that we’re staging a show for people. That’s
why those other people came to play. After a day, two days, or
even a week – there are people who danced for a week and
even two weeks – you received the saint’s grace. Now some of
the doctors believe, not all of them, but some. It’s because now
they have begun to study these things, the new doctors.
Karen: And how did you know what the affliction was?
Francesco: Those who played the music had come across many others with
this illness. The doctors didn’t believe in this illness, but my
family, my mother, my father, the other people said: ‘It must be
the tarantula! It must be the tarantula!’ Word got round that I
wasn’t well. In this state, we don’t want to go outside and are
always in bed, feeling abandoned like that. And the people
asked: ‘How come?’ If someone in the village isn’t well, word
gets round immediately. And people said: ‘It must be the
tarantula.’ I had an aunt, my mother’s sister, who played the
tambourine. She came round one day, on her own, without
telling me or anyone else. She came secretly and brought the
tambourine and started to play, just the tambourine, on her
own. When I heard the tambourine, I started … And that’s
when my aunt said: ‘It’s the tarantula!’ She had seen hundreds,
hundreds of these cases and so when she saw me in this
condition, she knew.
The next day my aunt called the musicians. There were
three. I didn’t know anything about this, as I was in bed, feeling
completely abandoned. They came to my mother’s and
prepared the house. They put covers on the floor, because
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when we fall, we fall and can end up hitting a chair or the wall.
The musicians came around 11, 11.30 a.m. and started to play
for ten minutes, for fifteen minutes. The music made me react
on the bed, jump up, dance. I got out of bed on my own and
went to the room next door and danced.
There were also some colours that bothered me, because
there are certain colours that the animal doesn’t like. The
animal chooses the colour. At Galatina, we were capable of
stripping someone of their jacket or vest because we didn’t like
the colour. One woman remained naked in the middle of the
street. If the animal was yellow, then it was yellow that it
couldn’t bear seeing. Or red. And we were the same. We would
always look out for this colour.
Karen: What instruments were there?
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Curing Myths and Fictive Cures
Francesco: On top. I don’t know how I got there, how I climbed up onto
the statue. Then the police arrived and other people. They
thought I was mad, because the saint carries a golden angel
and they thought that I’d gone up there to steal the gold. I
arrived on top of the saint and then came down by myself. The
priests condemned me, but I didn’t hear anything, I didn’t see
anything. I didn’t even see the police or the people inside the
church. The people in Galatina don’t believe in these things.
They don’t believe, because at Galatina St Peter and Paul have
protected their territory, saying that here these things should
not exist.
In the whole province this happens, but not in Galatina. In
most parts, there were one or two per village. I met many of
these people. Most of them are dead now. Among the young,
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Francesco: First you had the affliction and you danced to this music.
Then, when you were feeling tired, you asked for grace from
this saint because you just couldn’t take it any more, because
you felt just too tired. You asked for the saint’s grace and he
told you what to do, depending on the penance that you had to
fulfil, depending on the effect of this poison, of this animal.
Karen: And why was it St Paul?
Francesco: St Paul is our protector. It was he who directed me. He is the
person in the vision that we have. It’s just that we don’t know
who it is. We imagine that it is this saint. And we speak with
him. You don’t hear anything. I spoke with myself, and the
saint. There was no one else who could hear. I could even
speak in a loud voice, but the people around couldn’t hear
anything.
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Dances with Spiders
and the last living practitioner died in 2000.’ Clearly, there is much
room for speculation.
Personally, I have met no more than five (ex)tarantate during my time
in the Salento and I am unable to confirm the persistence of any rituals
involving music and dance. However, like Francesco and Evelina, a
number of tarantate continue their pilgrimages to Galatina in
commemoration of St Paul in June every year. It is here that public
performances of tarantism were still observed in the early 1990s
(Almiento 1990; Di Lecce 1994). These accounts are variously disputed
and sometimes dismissed as nothing but show, as researchers’ attempts
at seeking credit and recognition. Personally, I have no proof for the date
of the most recent performance at Galatina. However, in my interviews
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Curing Myths and Fictive Cures
the crowd. Several black-clad women stand at the opening of the grotto
at road level with their faces carved in deep and solemn wrinkles. A
number of older men have positioned themselves alongside the obelisk.
One leans against the ancient stone: a picture of resilience.
I recognize two or three of the younger faces; I had seen them at the
chapel of Galatina that same morning. There is also Fernando. He
moves around the crowd of people taking pictures from various angles.
His telephoto lens stands out like the loudspeakers, time-markers in a
set that could have belonged to other decades and centuries if it weren’t
for the clothes people are wearing and a tractor waiting to pass along the
narrow road blocked by the congregation. The service concludes with
the distribution of pane benedetto, blessed bread, traditionally made
from the first grain threshed every year.20 Then the congregation
gradually flows back into town.
Some linger behind, and one last devotee arrives accompanied by her
family members. She deposits a personal offering inside the cavern and
bends her brow over the grotto opening until she is face to face with St
Paul. Her lips move in prayer. She too has lived with the tarantula’s
sting, I am told by her family members. Now she has received St Paul’s
grace and yet, every year, she continues to pay her respects.
A year later, in June 1999, Giurdignano has a new village priest and
no mass is held at this site. Just a small service consoles those for
whom it holds meaning. The priest’s decision, I am told by two elderly
ladies who, like many of Giurdignano’s inhabitants, continue to pay
their respects, is based on ‘higher orders’ concerned about the fact that
this landmark is no longer consecrated. However, even in June 2005,
there are still over twenty-five candles, plant pots and flowers
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Dances with Spiders
those who have been directly involved with the tarantula’s bite, but also
by researchers with or without first-hand experience of tarantism. Like
travel writers in the past, those who inscribe accounts of the tarantate
on paper today play a vital role in perpetuating the clash between
believers and sceptics, dropping information that is at times
uncontextualized, sometimes obscure because unfounded or so as not
to reveal the identity of those involved, and very often cross-fertilized
by hearsay. Just as St Paul’s site brings to the fore tensions between
believers and sceptics, an episode of Latrodectus poisoning recorded in
the late 1990s, evoked heated debates for and against the tarantula.
the surgical unit of the Scorrano hospital. Surgery was ruled out and
the intensive care unit of the Tricase hospital became the next stop
in this race against the toxin. A tiny, triangular lesion, no more than
three millimetres broad and marked by three holes, identified the
poison’s port of entry. By this stage, the venom had knotted the
patient’s stomach muscles and left limb into agony. Tests were
administered and symptomatic therapy initiated: analgesics, muscle
relaxants, antihistamines and diuretics prescribed to defy the poison.
A day later, the patient was still extremely anxious, trembling,
perspiring heavily and his urine had turned black. Another twenty-
four hours passed before any considerable improvement was noted,
recovery appeared secured, the venom on its way out, and the
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Curing Myths and Fictive Cures
patient, finally, safe. A few days later, the young man was released
from hospital.
From a clinical point of view, this case was resolved on the sixth day,
when the patient was discharged. From an anthropological point of
view, the story had only just begun. Repercussions of this bite revealed
major discrepancies marking perceptions of tarantism in the
contemporary Salento.23 The medics involved confirmed that this case
was exceptional in that it led to the only documentation of a
contemporary case of spider poisoning based on laboratory tests
available in the Salento today. However, this clinical report gives no
hint of the perplexity this case caused for the medics in the intensive
care unit of the Tricase hospital, or of the ethnographically specific
consequences, which locate it within the Salento.
In their conversations with Luigi Chiriatti (1997b: 58–59) and
myself (in March 1998), the doctors involved relate how this case
presented them with a diagnostic puzzle accentuated by the following
factors: firstly, the patient was suspected of snake poisoning, but the
administration of an anti-viper serum had to be carefully assessed as it
is not without potential allergic side effects; secondly, the location of
the bite mark on the patient’s left foot dispelled the hypothesis of snake
poisoning, as it was unlikely that a serpent would have been able to
enter the patient’s boot. Moreover, the crushed shell of a snail was
found inside this boot, suggesting that a smaller insect inhabiting the
shell was responsible for the bite; and, thirdly, none of the doctors
involved had ever come across a case of spider poisoning before, nor
were they familiar with the symptoms involved.
Later enquiries among their colleagues in the Salento suggested
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that no instance of spider poisoning had been reported in the last fifty
years or so. Initially, no link was drawn to the tarantula: it was simply
one of many suspects under investigation. The patient was consulted
and extensive laboratory tests were undertaken to test all possible
hypotheses. Literature on spider poisoning was reviewed as the
tarantula became a key suspect. Interestingly, this included De
Martino’s book La terra del rimorso (1961a), which turned out to
provide essential clues: the descriptions of the tarantate’s symptoms
were found to correspond precisely to those of the patient. The Centro
Veleni di Milano, a Milan-based unit specializing in the analysis of
poisons, then tested the patient’s blood sample and confirmed the
tarantula’s culpability.
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Curing Myths and Fictive Cures
personal interest. Our friend Vittorio has to leave us. I wouldn’t mind
leaving either, feeling more than saturated with the information from
the previous interview and roasted from the heat. But it seems a
chance not to be missed: an interview offered on a silver platter, so to
speak, and, moreover, I sense there is another view Bengasi wants me
to hear, as he has taken the trouble to arrange this second meeting
without any prompting on my part. As a result, we arrive at the studio
of Paolo Zacchino, a high-ceilinged space, which I recall through
tired senses as a combination of office workspace and theatre prop
collection. We sit facing each other on three chairs placed just inside
the large, garage-like entrance opening onto the street. Paolo begins
to speak in a solemn and emphatic voice:
They have built castles in the air around tarantism. Tarantism, in
our parts, is a complete invention. There is nothing that is true. It
is all false.
Bengasi: There’s a castle falling now, for this young lady!
Paolo: The castle must fall because … some scholars have taken on
information about tarantism always based on the view of people who
were directly involved or had family members who were … but
scientifically – I will explain why, and then a scholar who has done
research on this topic should answer me – the phenomenon of
tarantism was born out of needs linked to the family. There may be
controversies within the family. Note that almost always a teenage
girl was involved. Why is it that the sting of the tarantula always
affected a teenage girl? Was it because of sexual needs? Principally
it was because of divergences that occurred in the families. And
then the tarantula – scholars call her the dancing tarantula – is said
to bite only in the summer period, during the wheat harvest, during
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the tobacco harvest. Now why don’t the scholars explain this to me?
Let’s take the example of wheat. It wasn’t the women who went
to reap the wheat, it was the older people and they were the ones to
have direct contact with the grain, but note that these elderly people
were never bitten. First, as to the tobacco harvest, entire families
were involved in harvesting. But why did the tarantula bite only the
young women? Did this tarantula have a sixth sense and go in search
of a particular hand or a particular foot of a young woman to bite?
There has been a lot of speculation about tarantism. And then, the
other aspect is that tarantism is spoken about only with regard to
Nardò and Galatina. Why doesn’t anyone speak about Galatone,
Copertino, Leverano, Veglie, Salice?25
Bengasi: In past years, Copertino was also spoken about.
Paolo: Well, okay, but always marginally.
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Curing Myths and Fictive Cures
Paolo: No, there weren’t any old people. There were some women who
reached the age of forty, but they are the kind of women who put
themselves in front of a cart and pull it for you. To jump onto the
altar … for a young woman who is emancipated, isn’t difficult. It’s
just like with the unlikely story of when they pass through the chairs
… So what happened with the phenomenon of the chairs? There
was someone who, as there was a chair on the ground, slipped
through it. Contorting themselves they could pass underneath, and
then the others recounted: ‘Madonna! She passed through the
chair!’ But it’s not true that she passed through it. It’s not possible.
It’s absurd. But word spread, that she passed through the chair …
They also came to interview me, those from the RAI, but then I was
disappointed that they didn’t take my view into account.
Bengasi: They help themselves to create spectacles, broadcasting any kind of
rubbish.
Paolo: Then they spit on what you say … what you hear, you should say!
It’s not like you always find what you want … Now I don’t know
what your research is aimed at, but I would study all of this more
thoroughly, but scientifically and not by hearsay, because there is
lots of hearsay. If you interview a person who has been directly
involved they can’t say: ‘No, it’s not true!’ having already been
involved in interviews, in newspapers. They tell you: ‘Yes, it’s true!
I’ve been miraculously healed. I went to Galatina, to St Paul, I
went through this or that, etc.’ They will most definitely tell you
this, if there still are any. But, most definitely, there will also be
people who know the life of the family, the various reasons, and so
you need to make this comparison: in other words, this one is
telling me this in one way, and this one in another way …
When I went to Galatina, I was participating in theatre shows.
What I saw in Galatina were theatrical acts, there was nothing
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true, all this movement that they did, all these scenes, you saw a
normal person, tired, that shows immediately, but that’s it, there’s
no illness, no bite, nothing; it’s all pretence, it’s all staged, it’s all
a show … they were up to all sorts of mischief; as you said, they
climbed onto the altar … now it’s all forbidden, but you saw those
who climbed onto the altar, and it’s not like the one who didn’t
manage to walk climbed up. The young girls climbed up, the
young women, etc., who had, perhaps, even rehearsed at home,
climbing onto a table or a bench!
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Notes
1. These are the words of a speaker at a conference on tarantism held during
the days leading up to the festivities of St Peter and Paul.
2. On my return to the Salento in 2001, I am told that Francesco, too, has
passed away. I record this interview here in his memory.
3. It remains unclear when exactly Francesco’s afflictions began and how long
they lasted: he speaks of both twenty and thirty years ago, while his wife
cites 1967 as the year of his last major crisis.
4. Francesco uses the word abbandonato here, which may be variously
translated as abandoned, marooned, forsaken, uncared-for, helpless or
forlorn.
5. The Italian term quintale refers to the metric equivalent of approximately
100 kg.
6. Francesco uses various terms to refer to the symptoms of his crises: male
(translated here as affliction, although it has broader connotations of evil,
ill, wrong, misfortune, adversity, trouble, as well as illness, disease, pain or
ache); guasto (damage, breakdown or failure); and malattia (illness, malady,
infirmity or ailment).
7. The Italian name organetto, used by Francesco, refers to the diatonic or
button accordion found in central and southern Italy.
8. One hundred thousand lire is the approximate equivalent of 50 euros (using
the conversion rate of 1,936.27 lire to one euro from 1 January 2002, when
the euro was first introduced).
9. Francesco uses the Italian term scherzi (jokes, jests, pranks or tricks) to
refer to the behaviour of the tarantate at Galatina.
10. Francesco refers here to a phenomenon widely associated with the tarantate
and generally viewed as inexplicable by those who believed.
11. Here I pick up the term ‘shadow’ used by Francesco earlier to describe the
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presence of St Paul.
12. RAI is the Italian broadcasting service, Radio Televisione Italiana.
13. Lecce, 2 February 1998.
14. Nocera refers here to the film by Miscuglio et al. (1981).
15. Lecce, 1 April 2006.
16. Brindisi, 15 November 1997, and Lecce, 10 June 1998.
17. Personal communication, 6 February 2006.
18. Giurdignano, 18 August 1999.
19. Leylines are said to connect strategic geographical points such as
megaliths or ancient monuments. These alignments are associated with
magnetic or magical forces by some and dismissed as pseudoscience by
others.
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Curing Myths and Fictive Cures
20. The group Mascarimirì sings about this in their song ‘Pizzica RAÏ’ on their
album Triciu (Romano 2006): ‘Santu Paulu de Giurdignanu con il primo
pane tra la mano’ (St Paul of Giurdignano with the first bread in his hand).
21. I thank Linda Safran for providing me with photos of the grotto from this
year.
22. Galatina, 28 June 1999.
23. For a collection of interviews on this case see Chiriatti (1997b: 45–84).
24. Giorgio Di Lecce, Lecce, 23 October 1998, confirmed this after speaking
to the young man two years later.
25. The towns listed belong to an area south-west and west of Lecce [see Fig.
0.2].
26. One hundred lire would be approximately 5 cents (using the conversion rate
of 1,936.27 lire to one euro from 1 January 2002, when the euro was first
introduced).
27. Italian equivalent of Tom, Dick and Harry, referring to any ordinary person.
28. Padre Pio (1887–1968) of San Giovanni Rotondo, Apulia, whose icons,
statues and devotees are widespread in Apulia, was sanctified on 16 June
2002.
29. These views are taken from field notes based on interviews in various towns
throughout the Salento written in the period from June 1997 to August
1999.
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Dances with Spiders
Fig. 4.1 Salento ‘Open All Year Round’, 2001 (postcard: Azienda di Promozione
Turistica di Lecce, Martano Editrice and Radici di Pietra; photo: Fernando
Bevilacqua; claim: Nello Wrona).
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Chapter 4
Ads and Antidotes:
Celebrity versus Conservation
Down in the Salento we have the sun and the beautiful sea
and with the tambourine people dance and play,
but this ‘ethnic music’ has become like a postcard
of a fake Salento of nights and tarantulas.
I am ‘ethnic’ but infuriated because the tambourine
mustn’t become like a ring through the nose.
Applaud the politicians,
who invent the festivals and so everything seems to go well.
And so I say: Heavy blows with sounds and songs,
Heavy blows for all and without mercy.
I am an infuriated ‘ethnic’ and one thing I have to say,
If we don’t speak now, tell me when we should speak.1
Roberto Raheli, Album Mazzate Pesanti, 2004
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Dances with Spiders
attracting tourists to festivals and other events if the beaches remain dirty.
It’s no good speaking of diversifying events throughout the seasons if then
all major events are programmed in August. It’s no good spending heaps of
money on mega-concerts if the traditional stone walls all around the
Salento are falling down.2
these links were cleanly cut by the 1990s, and tarantism appears to
be no more and no less than a free-floating spot or slogan, as aptly
labelled by Apolito (2000: 141): ‘Tarantism is not an essence which
is in some way configurable and identifiable. Instead it involves all
that can be said about it.’ As a manifold tool, applicable to multiple
purposes, the tarantula is as ubiquitous as ever.
A look at four specific initiatives that have brought the spider back
to fame, locally, nationally and internationally, illustrates this. First,
experimental techno-pizzica jam sessions provide examples of
attempts by intellectuals and musicians to adapt the tarantula’s music
and dance to contemporary music trends. The festival of San Rocco
presents a second key initiative and a mecca for pizzica fans from all
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Ads and Antidotes
over the Salento, Apulia, Italy and elsewhere, vibrating to the pizzica’s
rhythms from dusk to dawn on the night of 15 August each year.
Thirdly, the annual ‘Night of the Tarantula’ concert held in August has
become the diva of summer celebrations, taking the spider on tour
worldwide. Finally, this large-scale event is offset by a low-key local
initiative, La Sagra dei Curli, the Festival of the Spinning Top,
representative of less formal, more intimate get-togethers. The
pizzica’s beat is the dynamo behind all of these occasions.
Taranta-muffin, Techno-pizzica,
Tarantavirus: Hybridizing the Pizzica
One heated, omnipresent discourse regards the contamination of
Salentine music. Some deliberately incite processes of hybridization
whereas others seek to record and reproduce ‘the old ways’ as much as
possible. French academic Georges Lapassade (1994) is among those
with an active interest in so-called hybrid musical forms and their
relation to discourses on identity.
Lapassade has suggested that musicians such as those of the
Salentine rap group Sud Sound System can be defined as today’s
tarantati. This group coined the term ‘taranta-muffin’ to refer to a mix
of Jamaican reggae and their own musical heritage, knitting together
rhythms with ‘local’ and ‘global’ connections, integrating the ‘foreign’
and ‘familiar’. Where musical creativity reaches out to engulf influences
from elsewhere, Lapassade has drawn historical connections to stress
that contemporary performances of the pizzica provide essential
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the impression of penetrating the bodies of the dancers. Many dancers, in fact,
placed themselves close to the loudspeakers, knowing well that, when very
strong sound waves are emitted, it is no longer the ear that hears, but the body.
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Ads and Antidotes
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Ads and Antidotes
my eyes, and find myself face to face with a gypsy; he is large with dark skin
and his fiery eyes are fixed on me; his body moves lightly in spite of its massive
structure … wake up! phew … with incredible potency he skims my face …
with no time to reflect, I dodge; my adrenaline rises to never imagined levels,
I’m afraid, my eyes search for my preceptor; he plays, his squinting eyes
focused on nothing; careful! … blow after violent blow follows; there’s no time
to think or to be afraid; I let myself go … I dance. (Probo 1996)
With these words Lamberto Probo, member of the group Officina Zoë,
describes how, for the first time, he finds himself dancing the scherma.
An old man and teacher had propelled him into this situation. The
occasion is 15 August, the festival of San Rocco, and the venue
Torrepaduli, a small town in the south-western cape: the most well-
known ‘fortress’ of the scherma today (Di Lecce 1992; Melchioni 1999;
Tarantino 2001; Chiriatti and Miscuglio 2004; Monaco 2006; Inguscio
2007). Until the first mass on 16 August tambourine players of all ages
enact their modern-day vigil (Torsello 1997b), singing and beating their
instruments, standing in tight circles of performers, opening and closing
spontaneously, within which the pizzica pizzica and scherma are
danced.11
At Torrepaduli, nowadays, courtship and duels go hand in hand, but
it was not always like this. These crowds are recent and, apparently, this
festival’s popularity among performers goes back no more than two
decades. Prior to the 1980s, ‘the festival of St Rocco in Torrepaduli was’,
as Giovanni Pellegrino (1995) writes, ‘the last shore on which
tambourine players performed, or rather “resisted”: those last players
were almost all very old and resigned. This age-old festival had become
reduced to a pigtail, which wore out shortly after midnight.’ The
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balance sheet twenty years after the initial return to San Rocco,
isolating two main problems: the ‘acoustic pollution’ of market stalls,
with loudspeakers booming over the sound of the tambourines played
live, and the increasing presence of ‘invasive’ drums and African
rhythms. ‘With every respect for other cultures and their fans,’
Pellegrino (2002) appeases his readers, ‘I believe … that we’re speaking
about the most classical meeting of Salentine tambourines and the
rhythms of the pizzica and of nothing else.’
By 2005, leaflets of the manifesto Proteggiamo Torrepaduli, Let’s
Protect Torrepaduli, aimed at safeguarding this festival, present four
clear demands: respect for the devotees of San Rocco; a zone in front of
St Rocco’s sanctuary reserved for ‘traditional circles’ without drums; no
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Ads and Antidotes
Media Spectacle
On 27 August 2005, by 10 p.m. the eighth edition of La Notte della
Taranta, the Night of the Tarantula, is in full swing.15 Some have
nicknamed it la notte fatale, the fatal night (Santoro 2005b). I have just
arrived at Melpignano, having skirted the long queue of cars waiting to
turn off the Lecce-Maglie motorway to find a parking spot, on a friend’s
motorbike. The well-loved elderly singer Uccio Aloisi and his band are
up on stage, their faces projected onto various screens suspended from
the ex-cloister walls next to the grand stage, surrounded by an estimated
throng of some eighty thousand listeners (Maruccio 2005). The
atmosphere is lively and light-hearted. This is obviously the place to be
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Ads and Antidotes
‘Do only that which enchants you,’ the late Antonio Verri, much-loved
Salentine poet and writer, had said. La Sagra dei Curli, the Festival of
the Spinning Top, is dedicated to his memory and to this endeavour.24
It is 1 August 1998, a Saturday in Vignacastrisi, a small town south
of Otranto. I arrive with Tanya, in her early thirties, whom I had met in
a sociology of religions class at the University of Lecce. She is an artist
and two of her recent exhibitions revolved around the tarantula. Last
summer, she and others sought out abandoned country houses to paint
while listening to or playing the pizzica. Other pictures took shape at
popular music concerts. Her paintings are brightly coloured and depict
the Salento’s natural landscape, spiders and serpents, the tambourine
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Dances with Spiders
and, frequently, a young woman [see Figs 6.1, 6.2 and 6.3). Tanya
declares that she was ‘bitten’ in this period and became obsessed with
everything that had to do with tarantism. Her tambourine, given to her
as a gift by a musician, is inscribed with the words, per Tanya, la
tarantata (for Tanya, the tarantata). In her life, she tells me, everything
seemed to be going wrong. ‘I’m run down,’ she says. ‘Does it show?’
It is 9 p.m. when we arrive at Vignacastrisi, and the town is quiet.
Only the central square, bathed in yellow street lights, shows sporadic
activity. The bar is open and a group of men sit on plastic chairs,
chatting in the night-time shadows of a few large trees. Cars and
mopeds wait by the pavement. Occasionally others drive by, cutting into
the bubble of male conversations. We park next to the town hall, and a
bustle of sound and movement takes us through an archway into a
courtyard, where a white spotlight illuminates a rectangular space filled
with some seventy chairs. A number of people intermingle and the air is
filled with anticipation. The programme of the last but one of five
festival days has yet to start. Tonight the Antonio Verri Award will be
announced, its aim being to stimulate grass-roots creations in the fields
of poetry, music and theatre.
A further hour passes. A table is set up in one corner and laid with
food: bowls of freshly cut tomatoes drenched in basil and frise, the local
dried bread. Two barrels of wine and water flank the table legs. Small
groups gather, sit, talk, come and go. A cement staircase leads around
two sides of the courtyard to the first floor, where two photographic
exhibitions are displayed. There are pictures of the tarantate at Galatina
and others of the serpari of San Domenico in the province of L’Aquila,
Abruzzo, with processions of saintly statues and humans draped with
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snakes. There are also publications on sale and to give away: a collection
of poems presented at previous events of this kind; short stories folded
on single leaflets; and a booklet of photocopied texts and images.
By 10 p.m. a respectable crowd has assembled and a few introductory
words turn one end of the courtyard into a stage. There is Annalù
Sabetta, small, energetic, in a white summer dress, presenting the
various performers. Tanya and her female partner are among these. In
summer dresses, with painted faces, the two lay out what they identify
as a magic circle. Masks, made from natural fibres, and candles mark its
perimeter. Their performance evokes a mystical world, inhabited by
winds and entranced beings embodied in colours, symbols, actions and
songs. It is inspired, Tanya tells me later, by her recent visits to local
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Ads and Antidotes
caves. The audience, moving about freely, bridges all generations and
participates keenly, looking on, chatting, commenting and applauding at
the end. There are locals enjoying the evening for its out-of-the-ordinary
entertainment. There are others who have come for the pizzica. Many
are ‘regulars’ in the world of the sibilo lungo, the ‘deep murmur’, coined
and identified by Antonio Verri as emanating, since time immemorial,
from ‘the close and profound link that exists between Salentines and
their land … that interior force which you can feel among our people,
that close link with the land, which manifests itself in the grand
phenomena of devotion towards our saints, our village festivals and
towards the pizzica’ (Presicce 1999: 11).25 We may wonder, however, to
what extent this perceived connectedness to the land and the pizzica
may be generally acknowledged among Salentines or is rather a notion
predominant largely among the younger and left-wing population.
The performances continue. Poetry readings alternate with short
theatrical sketches and end with the declaration of the prize-winners.
Tanya interrupts occasionally with theatrical gestures and elaborates on
the female announcer’s comments: ‘Do you know Annalù? She is a
tarantata like me. I … I know her.’ Remarks such as these solicit friendly
amusement and feedback from the crowd. Eventually, the invited band
Terra de Menzu begins to play. Only a few notes from the guitar,
tambourine, flute and harmonica move the first dancers onto the floor.
From the seats and side-wings others clap and sing along. Slow pieces
of music alternate with faster ones. Tanya dances in the crowd and
enthusiastically tries to draw others onto the floor. The fifth song is slow.
The male vocalist plays with the lyrics. His gestures jokingly refer to
Tanya, who is sitting next to him. The audience responds with good-
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hearted laughter and Tanya reacts by sensuously moving her bare shins
up his leg.
The sixth piece is a pizzica. It cuts into and changes the atmosphere,
propelling Tanya and others onto their feet, into its rhythm. Tanya lets
out a shrill scream, throws herself onto her knees, flings her head from
side to side with the tambourine’s beat and imitates the tarantate’s cry:
‘A-hi!’ Others move around and past her. She is neither ignored nor
given exclusive attention as she stretches out on the ground and rolls
over and over, colliding with the dancing feet of others, fingers tapping
the pavement, further cries straining her vocal chords. Eventually she
sits up, stands and merges with the other dancers.
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The pizzica continues for over five minutes until the vocalist’s sweat-
covered face contorts in a grimace. He warns the other musicians and
stops playing. The bleeding skin of his thumb has left blood streaks on
his tambourine. Shortly afterwards the group bid farewell. Some
spectators leave, too. Others remain. Chairs are moved aside to make
more room. One person strikes up the chords of a song and others join
in until another piece is proposed, at times interrupting the first, as
musicians and audience mingle. Tanya dances, sings and plays tirelessly,
communicating in grand gestures with a male singer as they improvise
verses to the melody of a well-known song. By 2 a.m. the remaining
participants gather around a female singer whose striking voice rings
around the courtyard. At this point, Tanya and I leave. Driving home,
she remarks how liberating it had been to imitate the tarantate’s ritual:
she feels better now.
La Sagra dei Curli presents an example of an event far from the
spotlight of television cameras and media coverage. The tarantula’s
music and dance are engaged with to commemorate Antonio Verri and
to celebrate a sense of community among his friends and fans, while
endeavouring to put Verri’s vision of spurring on creativity into practice,
independently of predominating political tendencies or financial
subsidies. It thus presents a major contrast to large-scale events in the
public eye. Although unique in its objective, it may be seen as
representative of many such community or home-based initiatives
hosting the tarantula’s music and dance, which may be recorded only in
local newspapers or on home-made videos, if at all.
Clearly, just as the past ritual form of the pizzica was used not only to
heal the tarantula’s victims but also appropriated for manipulation and
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to achieve other, less explicit ends, so today the tarantula’s music and
dance present a double-edged sword. It is a means of advertising and
merchandising the Salento – using rhetorics of musical antidotes to
modern ills as a publicity scoop – without consideration of its natural
and cultural heritage. At the same time, it presents not only a potential
source of celebrating identities within and beyond the Salento, but also
a key to developing this area according to culturally sensitive and
environmentally sustainable parameters. A look at the experiences of
participants, such as those of the modern tarantata Tanya reveals,
moreover, how the tarantula’s music and dance are still, or again, being
linked to experiences of recovering well-being.
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Notes
1. ‘Abbasciu allu Salentu tenimu sule e mare, e cullu tamburrieddhu la gente
balla e sona. Ma ‘sta musica etnica ete na cartolina de nu Salentu fintu de
notti e de tarante. Su etnicu ‘ncazzatu percé lu tamburieddhu non deve
diventare comu n anello al naso. Battitini le mani all’amministratori ca
inventanu li festival e pare tutt’okei. E allora dicu ieu: mazzate pesanti culli
soni e culli canti, mazzate pesanti pe’ tutti senza santi. Su etnicu ‘ncazzatu
na cosa l’aggiu dire, se nu parlamu moi, dimme quando imu parla.’
2. Alessano, 10 August 2005. Raheli refers here to the stone walls found
throughout the Salentine peninsula, made without the use of mortar from
stones gathered from the rocky terrain to free land for cultivation.
3. I am not certain who first introduced this term, but it has become largely
associated with the academic Piero Fumarola and some musicians, such as
the group Canzoniere Grecanico Salentino, while under the direction of
Daniele Durante.
4. Durante uses the term scazzicare.
5. In this context, Vincenzo Ampolo and Guglielmo Zappatore (1999) have
also presented their research on the use of drugs in the Salento in relation
to techno-pizzica experiments, as well as so-called ‘counter-culture
movements’ and ‘altered states of consciousness’ more generally. Although
the whiff of joints is often in the air in the context of summer pizzica
concerts, some informants have stressed that the effects of drugs such as
marijuana, which are likely to promote a passive attitude, are
counterproductive to those of music-making or dancing, which demand
active participation. More extensive research is required in this respect, but
the effect of tambourines is often seen to replace and outdo even the best
marijuana.
6. In 1999, there were over twenty popular music groups playing the pizzica in
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the Salento, of which at least five had had success elsewhere in Italy and
abroad (Durante 1999: 190). By 2005, there were over fifty (Nocera 2005:
5).
7. Raf, 9 April 2004. Retrieved on 8 February 2006 from http://www.
pizzicata.it/index.php?name=MDForum&file=viewtopic&t=106.
8. Lecce, 25 June 1999.
9. Piero Canizzaro’s films Ritorno a Kurumuny (2003) and Ritratti dal Salento
(2005) present portraits of various individuals (predominantly male) seen as
portatori (carriers) or promoters of Salentine musical traditions.
10. This production represents the first step in a larger project signed by Cesare
dell’Anna and 11/8 Records (a studio set up some years ago together with
academic Piero Fumarola and musician Daniele Durante).
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11. See ‘You Tube’ video clip ‘Ronda di pizzica alla notte di S Rocco’:
http://it.youtube. com/watch?v=eJJ8gpubdTA.
12. Throughout Italy the national holiday of 15 August or ferragosto is a
synonym for time off during the summer heat. Its origins go back to 18 BC
when the Roman Emperor Augustus dedicated the entire month of August
to festivals and celebrations (Feriae Augusti) and it continues to be an
important Catholic holiday in honour of the Assumption of the Virgin Mary.
13. The term punkabbestia was recently included in the Italian dictionary
Nuovo Zanichelli to indicate ‘a group of young people living in the company
of dogs and without a fixed home, dressing in a disorderly way and tending
to have piercing and tattoos’. Often linked to the no-global and pacifist
movement, this group has little in common with the transgressive 1970s
London punks.
14. This campaign was launched by the Web community www.pizzicata.it.
15. For the official website, see www.lanottedellataranta.it.
16. The towns of the Grecìa Salentina include: Calimera, Carpignano
Salentino, Castrignano dei Greci, Corigliano d’Otranto, Cutrofiano,
Martano, Martignano, Melpignano, Soleto, Sternatia and Zollino. See
http://www.greciasalentina.org/ L_Html/.
17. The following musicians have acted as musical directors of the Notte della
Taranta since its inauguration: Daniele Sepe (1998); Piero Milesi (1999);
Joe Zawinul (2000); Piero Milesi (2001); Vittorio Cosma (2002); Stewart
Copeland (2003); Ambrogio Sparagna (2004–6); Mauro Pagani (2007–8).
See Quarta (2007a).
18. The following articles are of specific relevance: Durante (1998); Fumarola
(1998); Raheli (1998); Seclì (1998). See also Quarta (2007a: 18). Similar
issues are developed in a series of articles published on the pizzica three years
later in various editions of the Quotidiano di Lecce in August 2001: Blasi
(2001); Di Lecce (2001a); Di Mitri (2001); Imbriani (2001); L. Santoro
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Ads and Antidotes
25. ‘Il sibilo lungo translates literally as “the long ‘s’ sound”, a sibilant. Although
“murmur” does not capture this phoneme, it attempts to render the deep,
mythic echo and murmur of the land’ (Raheli 2005: 128). This notion
emerges from the following much-quoted lines of Antonio Verri:
‘It changes, it will change much, the face of the land, of gathered humanity,
of entire towns … what will never change is the idea of dialoguing with the
earth that humanity has established from time immemorial, the long breath,
‘the deep murmur’ which can be heard only in the early morning, while
looking out over the vast fields, while standing next to the silver trees, the
silent sentinels.’ (in Del Giudice 2005: 264)
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Fig. 5.1 Ada Metafune and her mother Sabina Romano dancing the pizzica,
Parabita, July 2001 (photo: Karen Lüdtke).
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Chapter 5
Sensing Identities and Well-being:
Personal Motivations and
Experiences
‘The success of the pizzica today is directly linked to the fact that
tarantism no longer exists,’ says one middle-aged Salentine man,
suggesting that show business grows on the negation of crises and
cure.2 One exits and the other enters on stage, and their appearances
appear irreconcilable. Would tarantism, with its heavy baggage of
inherent crises and suffering, make it to the headlines today if it
were too close to the bone, if it were attributed more than a soap
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their fast and frenzied rhythms. Then, suddenly, the electric fuses
blow and, as the amplifiers go out, the music jumps to a different
volume and tonality, ringing, for a moment, through the dark, until
dim emergency lights reset the scene. The atmosphere has changed
and the musicians have moved forward from behind their now-
useless, microphones. They step off the stage without interrupting
their playing and begin to circle the dance floor. Then they halt in a
semicircle and suddenly turn round.
All at once, a young female participant finds herself trapped in a
ring of pounding instruments. She remains frozen, standing as she
had before, with her arms folded protectively across her chest. The
musicians play fiercely, letting their instruments address her, their
eyes making no contact with hers. She laughs back, embarrassed, at
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Sensing Identities and Well-being
others joking about the trap she is in. A moment later, one of her legs
starts to move to the beats that are bombarding her, and her arms slip
open, dropping to her side. After no more than a minute or two the
musicians turn away and move on around the dance space. Freed
from their clasp, the young woman joins the crowd of dancers. Later
she tells me:
I had been feeling angry, after an argument with a friend, and was standing
on my own, trapped in my anger and closed stance. The musicians took me
by surprise. Their music provoked an itch to dance, to get rid of the iron
grip of this contained rage excluding me from dancing. By standing round
me, physically cutting me off from the dance floor, this sense of
confinement was duplicated, externalized. At the same time, the music
encouraged a reaction and, like an invitation, drew me out of my frozen
state. In fact, as soon as the musicians moved away, I joined in the dancing
without a second thought, my anger pushed backstage by the desire to
dance, to be part of the fun.
happens! Even though we aren’t musicians. I don’t know music. I’ve studied
it by myself, but I don’t know how to play an instrument. I know how to play
the tambourine, but it doesn’t have particular chords, ours at least. It’s not
based on notes, but on tonality and vibrations. To trust in your own force,
potency and spirituality means succumbing with this force and spirituality
to everything that you don’t know on a theoretical and practical level as far
as music is concerned.4
The three group members I spoke to were all in their mid to late
forties at the time.5 Two of them grew up with the pizzica. Playing
this music, they argue, has always been an important part of their
lives and their identity. The third is a psychologist who is originally
from the Salento but spent many years of his childhood and student
life in other parts of Italy before settling back in the Salento.
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Inevitably, the outlook and aim of this group has been influenced by
his various insights into the curative uses of music in other cultural
and therapeutic contexts.
‘Their way of understanding and playing music aims to involve the
spectator in a frenetic and liberating dance which helps to cure
“modern ills”: stress, tension, anxiety, depression, etc.’ (Anon. 2002).
Such is the presentation of the Alla Bua in a summer events calendar.
Assumptions linking the pizzica and well-being merge with others
expressed in the group’s first 2003 music video (Alla Bua 2003): this
portrays ritual re-enactments of transparently dressed teenage
tarantate responding, with pouting lips and swaying hips, to the
insistent drumming and piercing gaze of male musicians. Highly
charged erotic images speak for themselves, showing how modern
life reverberates both to the beat of industrial and commercial
demands and to images of femininity and masculinity as portrayed in
fashion magazines and TV spots. Nevertheless, concert settings are –
often uncritically – attributed a healing potential, and the pizzica is
seen to maintain therapeutic powers capable of addressing
contemporary afflictions.
‘They say that we play “hard pizzica”!’ affirms the Alla Bua lead
singer. ‘It’s because of the intense and fast manner in which we
play’.6 ‘The rhythms today are different,’ the group’s guitarist explains
further:
That is why we express this music differently. They tell us that we play
‘pizzica rock’. Why? Because this attracts the young people. Clearly, it is
also a personal form of expression, our way of interpreting the pizzica. But,
at the same time, we’ve noticed that this form is closer to the music of
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Sensing Identities and Well-being
All three musicians confirm that they see a link between the music
they are playing and its impact on well-being. One of them expands
on this:
Yes, because it does us good as well. For us, too, the same method as for the
tarantate can be used. It’s the same. Music is important because it’s like an
outstretched hand. The rhythm is like a hand that helps you get up when
you don’t feel well, when you’re ill, when you can’t walk properly; it repairs
you. Music summons up energy, it calls upon the spirit or, rather, I’d use the
word blood; it calls upon the blood, just like a magnet. This is the message
we try to communicate. It’s very simple. We invite everyone to
communicate, because we feel the need for this energy to circulate, to be
able to feel it within our spirits, in order to feel well.8
Like the Alla Bua musicians, two modern tarantate describe the
impacts of the tarantula’s music and dance, as promoting well-being.
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was directly linked to a love story that could not be expressed or lived
due to the circumstances within which it emerged. She associates
this with the time of her initial bite. On 27 January 1998, during a
visit to her home near Lecce, Tanya first told me the following:
We were painting in the open, on the beach, with music at a high volume.
It was a type of techno situation. There were lots of young people, playing
the djembe and tambourines. There was absolute liberty. The heat was
terrible. I was barefoot all day long. We were living in direct contact with
nature, always hearing those primordial, archaic rhythms, dum, dum, dum.
And I felt this bite, the bite of this earth. At the time, I accessed a magic
world of my own.
In retrospect, a year on, I have tried to rationalize it all. I think that
something was moved inside me, repressed memories, all of the culture I
received when young, the fear of the tarantula. Seeing and visualizing this
phobia in something else, in an artistic product, unchained this reaction in
me. But also a love story, because guilt followed, remorse, the figure of the
Salentine woman with everything she entails. There was this fear of being
bitten by a spider since I was small, then the fact of not believing in
anything when I was older, and then the experience of entering into this
absurd dimension. I believed in the tarantula. I felt possessed, but
possessed in a strange way, because there was a lucid part of me that didn’t
believe in anything.
It all began two years ago when I decided to follow a university course in
the sociology of religions.10 I went sporadically and with little interest.
However, hearing and speaking about tarantism, about altered states of
consciousness, about Castaneda, and seeing videos about these topics,
inspired me to find out whether there was someone who was expressing
these things artistically: a tarantolated painter … I met him, a painter from
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Gallipoli, who feels the bite of this earth. He has read a lot of Castaneda
and, in an artistic manner, expresses the feel of this land and the bite of the
Salentine earth. His favourite subjects are tarantulas or crabs, things that
bite. He says that he speaks with the snakes and has always felt this call,
this strange bite.
I suspected that it had to do with phenomena of trances linked to
images: seeing the painting of the other artist, I entered into this
dimension. He maintains that the inducing factor was the loud music
played all day long under the burning sun and the hard work that made us
access these images, this other dimension of consciousness. There are
many factors. I can’t tell you what it was exactly. I followed the tambourine
players, all of the groups. For an entire year, I did performances with them.
I wasn’t in a lucid state, although there was a lucid part of me which knew
that I had to follow that road, to get out of this, to become rational again,
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because I was living only off colours and sounds. All day long I was fixed on
hearing the tambourines. I passed from psychedelic art to this typically
Salentine thing, even though I don’t feel Salentine. I have lived here, in
France, in Sardinia. Maybe it was the influence the university course had
on me regarding tarantism and altered states of consciousness. I associated
these with the type of painting I was doing before, the psychedelic art of the
discos. Previously, I had never painted typically Salentine subjects. This
must have been the input.
I told myself, you can do it, but only by tarantulating yourself, as a
tarantolata. I’m not sure if I liked it or not, because many of those things
happened to me which you cannot talk about, which cannot be said in
words. I became part of a magic game. I decided to leave, to go to Paris, to
stay there for three months to try and liberate myself, and when I returned
I decided to create l’arcu pintu,11 to work in a group, as therapy, to get out
of this dimension. I looked for other artists who had something of me. We
went into the countryside, to abandoned farmhouses. We didn’t eat. We
listened only to the tambourines. There was a strange contact between the
seven members of our group. We didn’t communicate. We understood each
other in our own way and we created our pictures in this primordial state.
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and consequently you live in another way. The contact between people,
space, time and the others changes, and then these quasi-mystical things
happen. It is mysticism, even though mysticism is different. Others also see
me as someone mystical, magical, but I don’t feel that way. Every time
somebody experiences modified states of consciousness, they begin to
speak in mystical terms. For that reason I’ve also been taken for a kind of
saint. It annoys me, because it’s not like that.
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Sensing Identities and Well-being
leave the social order, to live altered states of consciousness, but also to
then find a way of entering the social system again and of creating a role for
myself, even if it was a feigned one; not only one role, but several roles, to
be able to completely annihilate consciousness, to pursue only my instinct
and to express myself only with colours, but then also to be capable of
assuming a well-defined role and entering the system. In this sense, l’arcu
pintu was therapy, a way of returning to everyday consciousness.14
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recovery: not because she wasn’t well before, in the period she
described herself as ‘bitten’, but because she realized that in today’s
society she couldn’t survive in this way. In this sense recovery
required a compromise. It involved finding others with whom she
could share an experience of well-being, suspending and eliminating
her feelings of being disjointed. It also involved a shift in perspective:
Tanya speaks of the need to play roles in order to belong in and fit
into the existing social order, even if she may not always condone it.
Her self-reflexive attempts to rationalize her experiences linked to the
tarantula have made her increasingly conscious of the flexibility of
the roles she plays and of their ability to rewrite and transform her
sense of self.
When we meet again in 2008, Tanya is still painting, as well as
writing about her own experiences in relation to the tarantula.
Although the spider may have lost some of its pertinence in her life,
it continues to serve as a channel of expression. Meanwhile, Ada’s
story too is one of recovery, of retrieving a sense of empowerment and
a growing awareness of an identity beyond affliction.
the way it is. I let the emptiness be. I didn’t do anything to send it away. I
listened to it with some sadness. You give a large part of yourself. It’s the
same sensation as when you give a very strong workshop. It’s similar. The
days afterwards I felt overwhelmed. I have physical bruises because it was
very hard on the ground and I hurt myself a little. Today it is different from
fifty years ago. The tarantate of the past did it without awareness. They
knew they would be better. For someone who knows, the impact is even
stronger. This time it was different from the other times. I knew I was going
towards something and I knew I would confront it with awareness. In
tarantism a degree of awareness always remains, even if it seems to you that
you do not have any dimension of body or soul. For those of us who have
lived closure – let’s say for me, because I can speak only for myself – it has
a profound significance.15
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Sensing Identities and Well-being
emotions but also to an energy which we have inside and which is part of
something larger, something global. I don’t think that such a force, brought
alive when you dance, can be accidental. There must be an underlying
layer that nourishes it. Although for a long time I avoided the Church, I
now believe in a spirituality that is universal, that doesn’t classify faiths.16
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whether she would prefer me to use a pseudonym to tell her story, her
answer is very clear: ‘No, this is who I am.’
Clearly, the accounts of Tanya, Ada and the Alla Bua provide
snapshots of intricate biographies, which need to be considered in
relation to the lives of others who may or may not see themselves as
modern tarantati, in order to examine what patterns may be identified
among pizzica enthusiasts more generally. Ada’s story, meanwhile, like
Tanya’s, raises questions about whether she would have experienced the
impact of the pizzica as powerfully as she relates had it not been
paralleled with the boom of the tarantula’s music and dance. How
effective, moreover, can the appropriation of the tarantula’s symbolism
be considering its inherent historical fracture? Even if Tanya found a
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sense of belonging within her group of artist friends, did this permeate
her life more generally? Even if Ada has gained recognition as a dancer
both on and off stage – and as one of the few female scherma dancers,
if not the only one, performing at Torrepaduli – to what extent has this
reconciled her with wider society, within which tarantism has become a
free-for-all gadget? And to what degree is the therapeutic rhetoric of the
Alla Bua accepted and defended by others – whether musicians or not?
Although the experiences and views described here may apply only to
a minority of those engaging with the tarantula’s music and dance today,
what transpires is that, while the 1990s boom of the pizzica may be
directly linked to the death of tarantism in its traditional sense, it has
nevertheless been re-appropriated by some contemporary performers to
promote discourses and experiences of well-being. Just as the tarantate’s
crises referred to highly varied personal circumstances linked to the
inability to cope, so the stories of Tanya and Ada relate diverse
experiences of crises, leaving both women incapable of coping with
their lives on the basis of the explanatory frameworks available to them.
By engaging with the pizzica in their own idiosyncratic ways, but within
a context in which this music and dance were gaining popularity on a
daily basis, the two women found relief. Ada speaks of coping with
emptiness now. Tanya tells of coming to terms with ways of socializing
in daily life. These personal accounts demand a look at how meanings,
explanatory systems and treatment options were and are negotiated, on
a more general level, to identify those under the tarantula’s spell.
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Notes
1. University of Lecce. This is a citation from a talk given by Eugenio Barba,
founder of the International School of Theatre Anthropology, during a
workshop entitled ‘La casa di mio padre’ (My Father’s House), stressing
Barba’s Salentine origins.
2 Lecce, 14 October 2005.
3 Galatina, 24 June 1999.
4. 29 May 1998.
5. Two of its members have left the group Alla Bua since the time of these
interviews.
6. 29 May 1998.
7. 7 May 1998.
8. 20 May 1998.
9. 29 May 1998. For an explanation of the group’s name, see also
www.allabua.it: ‘The meaning, it would seem, comes from the ancient Greek
language (truly ancient, from the Lower Salento, and not the area called
Grecìa today, circumscribed by some ten municipalities and quite far from
Alliste, the place of this discovery): Alla Bua stands for alternative medicine,
other cure.’ Retrieved on 30 September 2007 from http://www.allabua.it/
09_ gruppo.html.
10 A similar example of the role of academics and university seminars in the
tarantula’s contemporary web, both as a source of information and initial
instigator – or metaphorical ‘first bite’ – is given by Maurizio Nocera’s
interview with Tore Greco. When asked about the occasion on which he
first felt the spider’s presence, Tore responds: ‘There is a precise point of
reference: the presence of Georges Lapassade in Lecce on the occasion of
the seminar ‘Il ragno del dio che danza’ (the spider of the god who dances)
at the Salentine university’ (Nocera 2005: 45).
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11. This term literally means ‘painted arch’ and was the name Tanya gave to the
group of artists referred to here.
12. Tanya mentions a phenomenon commonly associated with experiences of
so-called altered states of consciousness in which cross-sensory impulses
are triggered: ‘a colour can be heard, a sound can be seen’ (Lapassade
1996a: 169). This neurologically based phenomenon, also known as
synaesthesia or synethesia, literally meaning ‘joining the senses’, implies
that one type of sensory stimulation elicits the automatic, involuntary
stimulation of another.
13. Tanya refers to the late Salentine artist Edoardo De Candia, known for his
unconventional lifestyle and choice to partly live in nudity (Massari 1998).
14. 27 January 1998.
15. 2 July 2001.
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Part III
From Ritual to Limelight
facilitate participation. The props were and are communal and entail
the potential side effects of manipulation and exploitation. Yet key
differences stand out, as Chapter 8, ‘SpiderWoMen Transformed,’
reveals. In the past tarantism rituals allowed for the expression of
extreme emotional crises. Although this is rarely the case today, the
tarantula’s music and dance may affect participants’ daily lives,
fostering a sense of ‘magic’, rhythmic synchrony, sensuality and well-
being through exposure to new experiences and insights, perceived to
beneficially influence perceptions of the self, others and the world at
large.
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Figs 6.1, 6.2 and 6.3 Paintings by Tanya Pagliara, Collezione Arcu Pintu, 1997
(6.3 © Tanya Pagliara. Reproduced with permission of Daniele Durante).
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Chapter 6
Spider WoMen Transfixed:
Negotiating Crisis and Cure
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Spider WoMen Transfixed
play.’10 ‘I always dance’, one skilled singer and dancer adds, ‘with all
kinds of music: the pizzica, Arabic music, African music. I’m a
tarantata: an international tarantata!’11 Such an ‘urge to dance’ may
inevitably refer to a spectrum of motives and meanings. According to
this criterion, most young children are contemporary tarantati as
they are generally the first, least inhibited and most persistent
dancers at pizzica concerts. In fact, the group Canzoniere Grecanico
Salentino dedicated one of its lullabies – with lyrics evoking the
tarantula – to ‘all the children of the Salento, who are tarantati like
ourselves’.12
Others subtly differentiate possible affinities with the tarantate of
the past.13 Daniele Durante writes: ‘The new “tarantati” are not
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Patruno brilliantly shows how the use of the notion of tarantism and
associated terms is motivated by many intertwined and contradictory
facets: some broadcast via loudspeakers and every imaginable
medium of communication, others restricted to closed circles or
never even voiced.
‘What does the pizzica mean to me?’ Giorgio Di Lecce repeats my
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Spider WoMen Transfixed
been very aware of the Church, its economic power and the influence
it has on people and I’ve always tried to support those who are poor
and powerless.’17 A sense of empowerment emerges: music as
rebellion, as a voice for the voiceless. One Salentine writer,
meanwhile, speaks of his ambivalent feelings:
I grew up in a small village with my grandmother. There were two tarantate
who lived in her house; De Martino wrote about them. At first I was
fascinated by this phenomenon. Then I hated it for many years, because I felt
that those who were performing were putting on a show to gain attention.
Then I became older and I began to realize the importance of this tradition.18
the tarantate and some nuovi tarantati, generally tend to close an eye
to this aspect of suffering and may speak, instead, of tarantism as a
feature that makes the Salento and its people unique. Thirdly, a large
number of fans, including tourists, have been swept along by the
recent boom in local music. With varying degrees of knowledge of the
historical and contemporary meanings and experiences of the pizzica,
their participation is motivated primarily by a desire for fun, pleasure
and sensual gratification. Fourthly, there are those who find
themselves attending a pizzica performance by chance, perhaps
oblivious of its past links to tarantism, joining in as they would in any
of the many entertainment programmes abounding during the
summer season. Finally, some look on the tarantula’s music and
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Dances with Spiders
and natural world, the tarantula was drawn upon to embody subjective
dynamics, anchoring chaotic individual experience, materialized as
poison, within the social and natural environment of the Salento.
But what acts as an explanatory framework now that the spiders are
– apparently – gone from the fields? One modern tarantata explains:
The tarantati of today are not ill. Suffering is involved, if you broaden its
definition to include any state of unease, but De Martino’s model is no
longer valid for the new tarantati. I am not poor. I am not from a repressive
society. I manage to have good relations with the people around me. And yet
music touches me and I need to dance. The tarantati must be seen as
depressed or melancholic, and the ritual and music are a way of providing
a new consciousness, even if not on a rationally conscious level.20
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Martino himself (in Pandolfi 1990: 255) warns that ‘there is no such
thing as presence … an inborn immediacy safe from all risk and
incapable of … history’.
We may query further to what extent social and political causes of
affliction identified by De Martino, such as extreme poverty, harsh living
conditions, excessive demands of labour, sexual repression or exclusion
from public life, particularly of women, apply to the modern tarantati.
The impacts of socio-economic development and the introduction of
psychiatric care, identified as two key elements that have brought about
the end of tarantism, are unlikely to safeguard against new problems
that have emerged in the modern context of the Salento: high
unemployment figures; large-scale emigration rupturing cultural and
family ties; generational differences marking close-knit communities, to
name just a few. Many women, moreover, have taken up professional
careers, while continuing to bear the brunt of domestic tasks and the
duties of caring for children and elderly family members (Goddard
1987, 1996; Goddard et al. 1996).
In these contexts, states of deep individual turmoil, reminiscent of De
Martino’s notion of ‘crises of presence’, may be triggered by a wide
range of factors, including those with primarily biological foundations
deflating the body’s overall resistance, such as illness, accidents,
operations, extreme physical exhaustion or persistent lack of sleep.
Deeply emotional experiences such as childbirth or the traumatic loss of
close personal relations may equally act as initial stimuli, as may the use
of drugs. Such crises can, moreover, also be related to the lack of an
explanatory framework, providing containment by pointing to
customary problematic behaviour and how this may be dealt with.
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Spider WoMen Transfixed
that takes the self as a thing to be owned, cultivated and coddled – the
veritable hub of the universe.
Such risks may apply equally, if not in an accentuated form, with the
appropriation of the tarantula’s music elsewhere, outside the Salento
and Italy. There has, for instance, been a strong interest among Italo-
American women in dancing the pizzica as a way of connecting with
their Italian roots (Ciuffitelli 2005a).22
The controversial influence of Alessandra Belloni, New York-based
percussionist and dancer, comes to mind. Her ‘Rhythm is the Cure’
workshops involve re-enactments of tarantism rituals and encourage
women participants, often of Italian-American background, to self-
identify as tarantate.23 Belloni’s work is generally viewed very critically
among Salentines. Similarly, the case of a young Frenchwoman, seen to
be a tarantata in need of ritual music by a number of Salentine
musicians who played for her in a series of encounters during the 2000
summer, evoked strong criticism, particularly among women, regarding
the manipulation of the tradition of tarantism and the musicians
involved.24
Although the tarantula’s music and dance are, generally speaking,
performed today in contexts that do not re-create a feasible milieu in
which those afflicted can rely on the social support of a group to express
and process their afflictions, the experiences of Ada, Tanya and others
nevertheless present examples of how these performance practices
indicated one possible way out, allowing – to various degrees – for a
recovery of a sense of balance within the individual and within their
larger network of relations.
These examples stress not only the risks involved in re-appropriating
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Mitri 1995: 222). For the tarantate such formulas were at times
combined with the drawing of a cross above the bite mark and the
drinking of water from the holy well in Galatina (Caputo 1741: 228).
The tarantula’s victims may also have consulted a macara, with expertise
in magical affairs, to assess whether causes such as the ‘evil eye’ were at
stake. One case from 1627, recorded by the ecclesiastical tribunal,
reveals how a woman named Catarina Palazzo treated a tarantata with
a conjuration, incense, sacred water and by touching painful body parts
with her prescriptive books (Tamblé 2000: 106).
Catholicism provided further options for relief. Exorcist priests were
conferred with to identify whether the devil’s influence was at hand and
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Dances with Spiders
but when asked about tarantism vehemently insisted that these were
practices of the devil.38 Religious healers practising within the context
of Catholicism may be another point of reference, with a small number
of priests apparently still performing exorcisms and saints attributed
with healing qualities being central in this respect. Votive offerings
present another socially condoned option of religious healing practices
available to devotees. Nevertheless, rejection of the Catholic Church at
large, especially among younger generations, may discourage the
modern tarantati from considering this option.
It becomes clear that an alternative route to well-being, possibly
tucked away within the rave-like, delirious movement of the pizzica, is
welcome to many. The pizzica is socially accepted, if not glorified, and,
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Spider WoMen Transfixed
rather than excluding and stigmatizing, draws participants into its circle,
into the limelight. Something more than celebrity is at stake, pointing
to the need for careful, case-by-case consideration of past and present
spider dances.
A first step may be taken by comparing the case of the modern
tarantata Ada Metafune with that of Maria of Nardò, a tarantata in
the historical sense of the term. Whereas individuals afflicted by the
tarantula in the past were likely to be assigned their role as tarantate
by others and through the process of undergoing rituals of tarantism,
Ada’s view of herself as a modern tarantata appears to be self-assigned,
even if in relation to the re-valorization of the pizzica in the Salento
and elsewhere. Moreover, for the tarantate of yesteryear, music was
deliberately applied for healing within the context of an acknowledged
belief system and considered to be the only way out. Meanwhile, Ada
retrospectively views her involvement in the music and dance of the
pizzica as curative, in the light of her own acquaintance with
therapeutic alternatives such as psychoanalysis. Likewise, past
performances were determined by a ritual context focused on the
symbolic complex of the tarantula spider, whereas Ada has re-enacted
this ritual on many occasions for theatrical purposes or television
cameras and her motivations for doing so may be questioned. Many
tarantate in the past, too, were accused of putting on a show. Such
persisting questions of authenticity may become secondary, however,
if we acknowledge that the impacts of cultural performances, even if
staged, may be real in their effects on a level of experience and,
moreover, that the healing power of the pizzica was acknowledged in
the past, not only in ritual performances, but equally in its
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Notes
1. Gallipoli, 12 June 1999.
2. Galatina, 29 June 1998.
3. Soleto, 4 April 1998.
4. Lecce, 4 December 1997.
5. Lecce, 24 November 1997.
6. Lecce, 2 February 1998.
7. ‘The term widow spider originated from the idea that the females devour the
males after, or during, mating. This mate devouring behaviour is somewhat a
myth; while it may occur in captive situations, where the male cannot escape, it
is uncommon in the field.’ Retrieved on 19 July 2007 from http://www.srv.net
/~dkv/hobospider/widows.html.
8. Personal communication.
9. I thank Damian Walter for bringing these links to my attention.
10. Lecce, 14 February 1998.
11. Scorrano, 12 July 1999.
12. Teatro Paisiello, Lecce, 15 May 1998.
13. Maurizio Nocera (2005: 10) identifies tarantati: ‘those who feel the suffering of
the bite or re-bite for having entered into competition with a divinity (the Greek
Athena, the Latin Minerva, the Christian St Paul), which “punishes” them by
inflicting their body with possession by the spider’; attarantati: ‘those who
simulate the tarantate in spectacularized and dramaticized theatrical scenes’; and
attarantanti: ‘intellectuals (though not alone) who, for reasons of study or other
particular interests, were or are interested in this phenomenon, and as a result
remain strongly influenced up to the point of taking on related forms of
behaviour.’
14. Patruno’s choice to use the double ‘s’ rather than double ‘z’ spelling here is
intentional. Perhaps a deliberate hint at ‘taking the piss’ in the sense of making
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Fig. 7.2 The ‘dancing god’ on stage on a tambourine skin during a concert of
the group Arakne Mediterranea, Galatina, 29 June 1999 (photo: Karen Lüdtke).
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Chapter 7
Tarantula Threads and Showbiz Airs:
Fine-tuning Performances
A girl no more than ten years old writhes on a white sheet. A young
woman circles its perimeter, waving a red scarf at her in an elegantly
tamed bullfighting fashion. It is a mild summer night in September
1999 and a crowd has gathered in the town of Casarano for a concert
of the Alla Bua. The musicians had announced the young dancer’s
request to repeat a piece rehearsed for her school performance. One
of them kneels close to the dancer on the tarmac sports pitch, the
concert venue, beating a large, cymbal-less tambourine (a ‘shamanic
drum’, as he specifies) with a wooden drumstick, and spectators
enclose the performance space.
The girl dancer, dressed in a white dress and white sandals, moves
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rhythmically, rolling back and forth across the bleached linen sheet
before coming to her feet to dance steps of the pizzica within the
sheet’s contours. Eventually, she collapses gently to the ground only
to repeat this sequence several times until the musicians come to the
end of their piece. Flashes of Maria of Nardò’s performance filmed in
1959 (Carpitella 1960) come to mind, with this perfect rendition of
the main dance cycles of tarantism rituals as described by De
Martino. The applause is enthusiastic. Clearly, it appears, this is what
parents, schoolteachers and other onlookers want to see: a
performance infused with the aesthetic criteria of a school ballet
production; a depiction of the socially desired grace and gentleness of
a well-brought-up young girl; an enactment of femininity as docile
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Tarantula Threads and Showbiz Airs
Other southern Italian case studies contradict these views (Pitré 1894;
Zanetti 1978; Rossi 1991), but the concentration of tarantism in Italy’s
heel cannot be explained as mere coincidence. De Martino tells of a
Sicilian woman who became a tarantata after moving to the Salento
and of a young Salentine who apparently continued to perform
tarantism rituals while committed to military service in northern Italy
(2005: 65). Others felt the tarantula’s bite as they settled back in the
Salento after years of working abroad (Miscuglio et al. 1981; Mingozzi
1982). Spider threads inevitably reached beyond Apulian ground and
infiltrated foreign bloodstreams, but always maintained conceptual
connections with their perceived southern Italian source.
The region of Apulia was also seen as inseparable from the
indigenous music and dance of the tarantella. Dancing in the
contexts of merrymaking at weddings, festivals and other social
occasions is likely to have provided a training ground for ritual
choreographies. ‘The old musicians’, one Salentine musician in his
fifties confirms, ‘all have a sensitivity for places.’7
Tarantism is something that leads you to feel things, to feel the air, the
particles which vibrate, such as the wind, for instance. The wind has a
sound. To me, for example, it communicates a great number of things. To
play the pizzica well you need a lot of training, a lot of resistance, because
you begin to feel well only after three to four hours of playing. That’s when
energy begins to circulate and there’s resonance. And then there are many
other things, you travel, you see everything. The sound becomes one, until
you don’t feel anything any more, and you begin to see everything from
above; these things are all part of the experiences you have.8
this ability. Luigi Toma tells how he learnt in the ronde, or circles, of
Torrepaduli: ‘if you didn’t keep in time with a circle, you were thrown
out with a kick – bam! Certain times were established. People from
each town kept to specific rhythms and to specific people. If you
entered their circle and wanted to play but at a certain point no
longer kept up, they threw you out!’9 Another musician adds:
I began playing when I was a child. At the popular festivals you played non-
stop from evening until morning. There were no breaks for a minimum of
eight to nine hours. This gives you the capacity to play when you grow up.
The organism, the body, is made for playing. Now this isn’t the case any
more. The young people no longer manage to do this, they don’t have the
physical resistance.10
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Tarantula Threads and Showbiz Airs
(Santoro 1982: 75). Any spot on the peninsula might still be a sacred
stage for the tarantula: perhaps insider knowledge, not kept as secret as
it could be, creates a halo of mystery and, in any case, good publicity.
Village squares, closed-off crossroads, seaside promenades and
countryside venues are preferred contemporary showcases for the
tarantula’s music and dance. Abandoned farmhouses or rural
chapels, widespread in the Salento, are other favourite sites. With
generators fuelling light bulbs and loudspeakers and traffic signs
attracting and directing crowds, deserted and silent places become
temporarily infused with life. Props – such as flames lining the track
leading to a performance or flickering on buildings around a stage –
set the scene and mark places as out of the ordinary.
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Tarantula Threads and Showbiz Airs
effects, the hot hours, from 11 a.m. to 2 p.m.. Those were the three
peak hours.’18 Sweating was most profuse then, facilitating – as was
believed – the expulsion of the spider’s venom.
Ritual phases lasted ten to fifteen minutes on average, followed by
short breaks of another ten minutes or so. Generally, recovery
required a minimum of three to four days of dancing, with rests at
night-time. Moreover, De Martino was told, St Paul gave his grace
either at 12 noon, 1 p.m., 3 p.m. or 5 p.m. (2005: 42). Although
these claims are hard to follow up, rituals were wrapped into the
sun’s twenty-four-hour cycle and annual rhythm: when the sun was
at its highest and most intense, the tarantula’s bite was most profuse
and its dance likely to be most efficient. It also generally hit at
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Tarantula Threads and Showbiz Airs
times lasting into the early morning hours, provide time to improvise
and unwind.
When a show, whether of past or contemporary spider dances, is
embedded into larger acknowledged social and natural cycles,
participation is legitimized and encouraged. Through correspon-
dence and repetition it is anchored into the passage of time, as
defined by everyday life. In cases of tarantism, symptoms often
involved responses of withdrawal from temporally specific
circumstances, a means of periodically propelling individuals into a
sphere that was free from the influence of cyclical patterns and the
hardships these may have entailed. Rituals, meanwhile, could guide
the individual within this sphere through the imposition of
performative rhythms rooted in the socio-natural rhythms of daily
life, thereby aiming to draw the individual’s sensory perception
outwards and to coax the afflicted back into the present time and
place. In modern circumstances, performances may still be linked to
seasonal and religious cycles, but detachment from these cycles – be
it, for instance, through air-conditioned and centrally heated lives or
a lack of common belief systems – gives more credit to other cycles,
such as those of commerce, politics and tourism, often boasting their
closeness to nature and the authentic past as a catchphrase.
Respecting the cyclical process of a performance may be seen to
boost efficacy. Rituals were characterized by phases of preparation,
exploration, climax and repose. Staged shows equally benefit from a
gradual build-up of rhythm and atmosphere, a variable period of
intense playing, and an improvised and more laid-back time to finish
off, without amplifications or schedule of any kind. Accordingly,
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But what was it about the music that made it ‘right’? For centuries
this question has intrigued researchers interested in the link between
music and healing (Kircher 1641/1654; Katner 1952; Rouget 1986;
Franco and Zuffi 1996). Was it the type of instrument or rhythm
used, the melodic range or musical mode? Some musicians informed
De Martino (2005: 299) that the tonality of the music played was
crucial. The tarantate apparently responded mainly to musical pieces
in specific keys: A major, D major, B minor and A minor. De Martino
himself did not observe this, and I am equally unable to provide any
confirmation. It seems clear that some highly subjective associations,
as well as cultural conventions come into play, as, ‘by itself, music
cannot alter the consciousness of those who are neither sensitized to
it nor expectant of its results’ (Laderman 1996: 132).
However, a general preference for fast rhythms established the
pizzica as a favourite. Luigi Stifani (2000: 39) spoke of three types he
used most in his career: la tarantata indiavolata and la tarantata
sorda, the ‘possessed or devilish’ and ‘deaf ’ forms, played in a major
key; and la tarantata minore, performed in a minor key. The basic
beat of the pizzica was also said to hold clues to ritual efficacy.
Despite its 4/4 rhythm, varying accents give it a 6/8 feel, making its
structure dual and ambiguous: four counts per bar overlaid with
uneven triplets create a jumpy feel, characteristic of the skipping
steps for which the tarantella dance is famous. The name pizzica
pizzica itself gives a sense, moreover, of the triple rhythm of this
music and dance form. Generally speaking, a continuous rhythm,
diversely accentuated, came with melodic variants, improvisational in
character. The instruments reflected this duality: the musical beat,
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Tarantula Threads and Showbiz Airs
floor on her back and shoulders with her limbs stretched out
spiderlike, dance with a cushion above her shoulder, apparently
representing the arachnid torso, or swing suspended from a rope.
Alternatively, she was known for the feat of threading her entire body
through the legs of a wicker chair, in simulation of the spider’s
weaving skills.
Other movements characterizing rituals were seen to foster
identification, as well as a sense of disorientation and a loss of
balance, common to dance forms found in other regions of the world
associated with so-called altered states of consciousness, often
compared to the spider’s dance (De Martino 1961a; Lewis 1971;
Bourguignon 1973; Rouget 1986; Lapassade 1994, 1996a; Ardillo
1997; Daniel 2005). These included throwing the head from side to
side; moving the pelvis rapidly up and down; running or dancing in a
circle; or spinning around in a pirouette.25
In a second dance phase performed in an upright position, the
spider dancer was said to enter into battle, as some interpretations
relate. She had to face her predator, fight and eliminate it. Dance
steps of the pizzica pizzica were seen to trample and crush the spider,
as the heel hit the ground rapidly and forcefully, until the dancer
collapsed from exhaustion and rested before recommencing another
cycle. The performance ended when the spider was pacified. A
complete and permanent cure, popular opinion states, was obtained
only when the spider was killed.
In more recent centuries, the role of the spider has merged with
that of the Apostle Paul, a further protagonist in the tarantula’s
dance. Luigi Chiriatti writes of how some, drawing on this
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living things, where the emotions are, where children are formed. The hand
is used to play on this skin. Stretched out open wide, it has the shape of a
spider. The spider beats the tambourine, in the centre, in the stomach,
giving it a strong, continuous rhythm, following the beat of the heart.’33
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Lyrics are also highly significant. One dancer explained how these
vary between the pizzica pizzica and scherma: ‘When the pizzica is
danced for courtship, lyrics speak of love, encouraging dancers to
give of their best, but, when it is performed for the scherma, words
are much more aggressive, aiming to inspire anger, tension and
courage.’35
Inevitably, money is also a prime prop, often determining whether
a performance will be staged at all. In 2006, one of the key groups of
the tarantula’s music and dance was asking between 1,000 euros and
2,600 euros for one night’s concert, depending on whether they were
playing locally or elsewhere, with events outside the Salento
generally being a better bet financially. One well-known and
charismatic elderly musician, is said to ask up to 2,500 euros for a
single appearance, even when playing in the Salento. Specific events
may be bigger scoops, such as playing during election campaigns, for
EU-funded projects or on the Night of the Tarantula, while other
occasions may involve voluntary participation, often linked to an
exchange of favours. For most, playing is a sideline income,
considering that these sums are shared among group members and
may or may not include travel expenses. Many groups have brought
out their own CDs, involving average expenditures of 300 euros per
day for the use of a recording studio, not to speak of the time invested
by group members, although sales subsequently contribute to
concert incomes and publicity. Yet others have specialized in book
and music sales concerning the tarantula and spend the summer
months touring concert venues.
City and regional sponsorship have made certain events highly
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Tarantula Threads and Showbiz Airs
The ‘right air’ has to be found, that rhythm and intention, that way
of playing which will engage those present to take part, beginning
with the tapping of toes on the piazza pavement or the barely visible
swaying of shoulders.
The right air must be adapted not only to the individual and group but also
to the place where music making takes place. Someone may enter a circle
limping and then begin to take in the air, to gain confidence, to let go and
to show themselves in all their grandeur. But, if the right air is lost, the
pizzica no longer makes anyone dance.40
point, it’s necessary to respect certain rules: the contact with the earth, the
natural terrain, the circle, players who are all keeping to the same rhythms.
Also, a minimum of two hours of playing is needed before accessing any
state of trance. Then you arrive at this energy, which rotates, which engages
first one person and then another.42
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maintain a ‘sonorous flow’. In line with this, Luigi Toma explains that
nowadays his group rarely inserts a break during concerts: ‘If I stop
playing, I find it very difficult to start up again. It becomes an
enormous effort, because this state in which the rhythm takes over
ceases and then you have to work hard to return to it again. That’s
why I almost always forego a break.’44
Clearly, ways of performing vary widely, influencing what may be
defined as a successful performance. Such success, in turn, depends
on the criteria applied and who defines these. Inevitably, gender
issues are brought into play too. Once a fellow female dancer
corrected one of my dance steps, specifying that it was a man’s step:
‘The pizzica is danced in an unchained but never in an unseemly way.
It mustn’t become vulgar. You don’t show your legs. There must
always be elegance and composure.’45 Not only do gender differences
appear but also generational ones, as Ada’s description of her eighty-
four-year-old mother’s way of dancing shows [see Fig. 5.1]:
She moves proudly, and at the same time with great humility towards her
male partner. It is a way of dancing the pizzica that is entirely female. We,
the new generation, have learned that we also have a masculine side and
how to express this. Elderly women, however, will never take on masculine
modes, as we do. They have a proud comportment, making sure to keep
their legs very closed, taking tiny but very sensual steps. This was the role
of women at the time, and they could not move beyond it.46
I tried … but realized that nothing could be done. It’s not possible to say:
‘Look, it’s not done like that, it’s done like this,’ because in that moment
they’ll tell you: ‘I want to dance, move out of my way, I have to dance and I
want to enter the circle.’ In this way, twenty, thirty people dance in one
circle and there is too much energy, it’s not channelled in any way, it’s
chaos.’47
Tradition dictates that only one couple dance in a circle at one time.
They become the nucleus of attention, holding each other’s gaze and
dancing without ever touching beyond slight brushes of the skin.
Stimuli – whistles, applause, cries of admiration, laughter and more
– are directed at the dancing couple from the audience, creating
constant interaction. Yet, inevitably, the open and improvisatory
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Notes
1. See Schieffelin (1996) for a discussion of ‘failure’ and ‘efficiency’ in
performance. The notion of technique, meanwhile, may be divided into two
overlapping categories, mutually shaping each other: daily techniques,
habitual ways of acting appropriated through socialization (Mauss 1979),
and extra-daily techniques acquired through performance training, which
‘literally put the body into form, rendering it artificial/artistic but believable’
(Barba 1995: 16).
2. Nardò, 29 July 1999.
3. The meaning of this sign remains ambivalent in Italian: it may be translated
as both ‘cultural study on tarantism’ or ‘workshop for the study of tarantism
culture.’
4. Other sites dedicated to the Apostle Paul include the towns of Acaya and
Alessano (Torsello 1997a; Nocera 2005).
5. In March 2005, the chapel of St Paul was selected by Il Fondo Ambiente
Italia, the Italian Environmental Fund, as a key site to be safeguarded from
ruin. Thanks to the initiative of the Centro Studi sul Tarantismo in Galatina,
the chapel of St Paul was elected in seventeenth position on a national scale
of Luoghi del cuore, Places of the heart, a campaign inviting citizens to
nominate places of particular beauty worthy of preservation but at risk of
being forgotten, in a nationwide census (Trono 2005).
6. For reprints of these documents, see Lüdtke (2000b).
7. Alessano, 10 August 2005. The speaker uses the Italian phrase una sensibilità
dei luoghi.
8. Tricase, 20 May 1998.
9. Casarano, 29 May 1998.
10. Tricase, 20 May 1998.
11. Ibid.
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34. Such connections between musical and cardiac rhythms are similarly drawn
elsewhere: Marina Roseman (2002: 119) stresses the central role of bamboo-
tube stampers in Temiar trance dances and how the rhythms of these
instruments are compared to the rhythms of heartbeat and breathing.
35. Casamasella, 16 August 1998. See, for example, the first two verses of the
song ‘Sta cala lu serenu’:
‘Sta cala lu serenu de le stelle, e quista è la notte ca rrubba le donne. Ci
rrubba donne nu se chiama ladru, se chiama giovanottu ‘nnamurato. Intra
sta curte nc’è na fina perla. Passu la riveriscu e nu me parla. Se ‘ncete
qualche amante la pretenda. Dinni cu se rigira a l’autra vanda. Ca ieu me lu
cumbattu cu la scherma. Percè me l’ha prumisa la soa mamma.’
(Evening mists are falling from the stars, this is the night to conquer women.
Whoever conquers women isn’t called a thief; he’s called a young man in
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Tarantula Threads and Showbiz Airs
love … In this courtyard there is a fine pearl. I pass to see her but she doesn’t
speak to me. If she has a lover who wants her, tell him to go around the other
way. I will fight him with the scherma, because her mother has promised her
to me.)
36. Lecce, 19 October 2005.
37. Ibid.
38. A parallel can be drawn here to Katherine Hagedorn’s (2001) study of Cuban
Santería stressing how ‘spontaneity and improvisation, fundamental
components of sacred musical practice, often tend to be lost in the move to
regulate culture for consumption by a broader public’ (Moore 2003: 154).
39. Ostuni, 10 July 1999.
40. Ibid.
41. Galatina, 29 June 1999.
42. Tricase, 20 May 1998.
43. Ibid.
44. Casarano, 29 May 1998.
45. Galatina, 29 June 1999.
46. Torrepaduli, 19 August 1999.
47. Ibid.
48. Casarano, 29 May 1998.
49. Drama therapist Sue Jennings (1995: 188) confirms: ‘It is the capacity of the
therapist/shaman/actor to allow “controlled abandon” that enables healing
potential within the therapeutic space.’
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Chapter 8
SpiderWoMen Transformed:
Celebrating Well-being
end. What really stood out for me, however, was a split-second
interaction right at the end of the performance: as the musicians got
back on stage for an encore and were about to strike their
instruments, a member of the audience jumped to his feet, in a jack-
in-the-box fashion, brandishing between his outstretched arms a
bright red and yellow scarf – the colours of the Lecce football team
– which read: ‘Forza Lecce!’ (Come on, Lecce!).
Beyond its comic effect, this gesture pinpointed a Salentine
émigré’s strong sense of (or desire for) belonging, with his football
paraphrenalia, and, by way of association, may be seen to have rooted
this music and all it entails within the Salento. All the more potent in
the cosmopolitan setting of London’s South Bank Centre and in the
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SpiderWoMen Transformed
pursuit also becomes spatial and the arms, legs, head, every tiniest part of
the body, amplify their receptivity. (Negro and Sergio 2000: 1)
about who might look at or judge them.’ The musicians must place
themselves at the service of the music and the dancers – reminiscent
of ritual players who spoke of ‘music taking over’.
Such ‘circles of musicians, singers and dancers’, Daniele Durante
(1999: 168–72) continues:
are attributed a magical valence, which assured a cure from any kind of
illness to all active participants … What matters is not the technical ability
of the musician or the grace of a single dancer, but the total effect … that
of a cyclical music … of an incessant rhythm … instilling a magical process
with which it is possible to enchant and imprison certain forces and to
exorcize others.
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the rhythm of the tarantella. The tarantato executes the dance of the little
taranta (the tarantella) as a victim possessed by the beast and as the hero
who subdues the beast by dancing. (De Martino 2005: 36)
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SpiderWoMen Transformed
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SpiderWoMen Transformed
subverted sense of “order”, while the steady beat recalls her back to
duty and patriarchal “order” – that is the very cause and substance of
her disorder and existential chaos’. In fact, the modern tarantata
Tanya emphasized that the state she found herself in when painting
to the pizzica didn’t leave her feeling unwell but was unsustainable if
she wanted to be part of society at large. However such experiences
may be lived and interpreted, what is clear is that the direct
experience of accessing a dimension understood as other than that of
everyday life appeared to be of fundamental importance.10
‘The power of the rhythmic message within the group,’ writes
Edward Hall (1983: 184), ‘is as strong as anything I know. It is one
of the basic components in the process of identification, a hidden
force that, like gravity, holds groups together.’ Rhythm accentuates
not only who is in but also who is out of synchrony, a point taken to
heart by the Sonaglierus Metronomicus (or circle leader) – as
specified by Francesco Patruno (2003) in his list of contemporary
piSSica types – ‘who claims to direct, in the manner of von Karajan,11
forty tambourine players, to make them all synchronize, by shouting
TEMPOOO when he hears one of the players deviating by 1/32’.
Patruno adds that this ‘species’ of the Sonaglierus Metronomicus is
‘on the road to extinction – by heart attack’.
Beyond von Karajanesque efforts, the manipulation or conscious
use of rhythm entails power, giving or quenching vitality.12 Human
beings, like all other organisms, perform according to internal
rhythms, which regulate such automatic body functions as the
heartbeat, respiration, circulation and metabolism. At the same time,
human interaction relies on an awareness of rhythm and the ability
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SpiderWoMen Transformed
tensions or, taken more literally, to the act of urinating, once again
drawing a link to the role of fluids crossing bodily boundaries in
healing contexts.17 Other tarantate specified how they had to ‘release
water’ on entering Galatina, just as Evelina must urinate behind St
Paul’s altar during her annual pilgrimage.
Some of the tarantate’s symptoms (fainting spells and dizziness), as
well as the dramatic techniques used (running in a circle or
pirouetting), Nocera continues, involve a loss of control and a sense
of surrender often seen to characterize orgasmic experiences. Such
accounts suggest that a source of gratification and fulfilment, often
denied in everyday life, was tapped through performance. In fact,
Sandra Gilbert (1986: xi-xii) speaks of the tarantate’s dances as ‘an
interlude of orgasmic freedom’: ‘The illness or “anomaly” of
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SpiderWoMen Transformed
didn’t even think I had, seeing as I grew up … with a very rigid, Catholic
education. The pizzica liberated me.
Although we may question what other factors were and are involved,
Winspeare directly pinpoints the pizzica as having a curative
influence on his life, in the sense that it allowed him to access new
experiences, which he identifies as surprising and liberating.
A young woman describes dancing the pizzica along similar lines:
You allow the music to pass through you, to enter inside and to do what it
wants with you. You become an instrument for something else. You are just
a channel and everything passes through you … when it’s over you feel
great. I could compare it, even if it isn’t similar in any way, to the best time
you’ve made love. (Nacci 2004: 55–59)
not be able to escape their pain, but they may be able to reshape the way
they integrate the experience of pain into their lives.19
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SpiderWoMen Transformed
views of the self as having little choice, as being subject to the whims
of life circumstances, others’ desires or destiny.
In the Salento, as in much of southern Italy, high unemployment
figures and low social security combine with little, if any, state
support for those without work, for single parents or for the care of
children or the elderly.20 Many Salentines have grown up in such
precarious conditions and are adept in finding strategies to cope on
a day-to-day basis. Inevitably, family networks play a central role in
this context, as do the supplements for daily needs provided by small
farm subsistence run by many families in the rural areas. Likewise,
young people are frequently restrained by financial restrictions from
moving out to live on their own. Those who do may still eat at home,
both to be part of family life and in order to live on limited incomes.
Such interdependence may, among other factors, accentuate other
prevalent limitations, such as those associated with gender relations.
At Torrepaduli, on 15 August 2005, I asked the middle-aged wife of
a musician beating his tambourine whether she would like to dance
with me. She declined, and after a moment of hesitation explained:
‘Poi lui mi fa storie’ (Afterwards he makes a fuss).’21 Her husband’s
potential reaction limited her moves, holding her in its clutches. This
reaction appears to reflect a much more widespread tendency, as
Luisa Del Giudice (2005: 250–51) notes:
Few women hold prominent musical roles today. One finds few women on
concert stages, other than in supporting roles (or as the ‘pretty face’, that is,
the singer in the ensemble). ‘Stanno lì … con le mani legate’ (There they
stand … with their hands tied), laments one female musician. They
continue, however, to constitute the majority of dancers on the public
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Dances with Spiders
Notes
1. See Fernando Bevilacqua’s (1995) video clip Stretti nello spazio senza tempo,
Tight in Space without Time, which aims to convey experiences of the
tarantula’s music and dance in visual terms.
2. An interesting link may also be drawn here to the use of circles as an
ancient magical formula (Dauterman Maguire et al. 1989).
3. Alessano, 10 August 2005.
4. Ostuni, 22 February 2008.
5. Casarano, 29 May 1998.
6. The English word choreutic, Dorothy Zinn explains, is a translation of ‘the
term coreutico, from the Italian noun coreutica – the art of dance’ (in De
Martino 2005: 29).
7. ‘There is not, and perhaps will never be a “precise and generally accepted
definition” of the term rhythm,’ writes Haili You (1994: 373), if we consider
rhythm as a category of human experience or mode of being (ibid.: 374).
Musicologists contradict such a relativist stance and, despite changing
definitions through time and disagreements in etymological foundations,
tend to define ‘duration and stress, constructions in time and gradations in
strength’ as its constituent features (Sadie 1980: 805).
8. Marina Roseman (2002: 125) observes similarities in Temiar music
generated by bamboo-tube stampers: ‘The sense of sameness yet différence,
embodied in the repetition and alteration of the continual tube beats, sets
the stage sensorially for heightened relationships between familiarity and
strangeness … This space is performatively constructed not only through
the tube-beats’ relationship to one another, but through the relationship
between constantly duple-rhythmed percussion, on one hand, and changing
melodies, on the other.’
9. Cisternino, 3 May 1998.
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10. This also relates to Carol Laderman’s (1981: 488) reference to a ‘rich order’
in her discussion of the empirical reality of symbolic systems of food
avoidances among the Temiar in Malaysia: ‘The dynamic nature of these
symbolic systems provides a structure for the logical working out of
individual variability reminiscent of the musical structure of a chaconne.
Although the ground bass repeats endlessly through the piece … the upper
voices weave variation after variation above it. The effect is that of rich
order, rather than either chaos or stasis.’
11. Austrian conductor Herbert von Karajan (1908–89).
12. Pierre Bourdieu (1977: 7) refers to the rhythms of society and politics in his
theory of practice relative to the manipulation of time: ‘“Synchronization” of
a social action not only reflects the collective spatio-temporal
representations but also maintains the symbolic order and revitalizes the
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SpiderWoMen Transformed
social existence of the group itself … There is unlimited scope for strategies
exploiting the possibilities offered by the manipulation of the tempo of
action – holding back or putting off, maintaining suspense or expectation,
or on the other hand, hurrying, hustling, surprising and stealing a march,
not to mention the art of ostentatiously giving time (“devoting one’s time to
someone”) or withholding it (“no time to spare”).’
13. Damian Walter, personal communication.
14. Lecce, 1 April 1998.
15. Lecce, 24 November 1997.
16. Lecce, 4 June 1998.
17. Lecce, 6 July 1999.
18. Galatina, 24 June 1999.
19. Personal communication.
20. In 2001, unemployment in the Salento was at 17% among men and 27.9%
among women, as opposed to a national average of 11.58%
(http://dawinci.istat.it/MD/). Meanwhile, many businesses continue not to
declare their workers because of high social benefit costs and, in 2007,
salaries were as low as 25 euros per day for an eight-hour bar shift or 500
euros or less per month (for secretarial or factory jobs).
21. Torrepaduli, 15 August 2005.
22. Lecce, 10 November 2005.
23. Lecce, 24 August 2005. The speaker refers to the overprotective tendencies
characterizing mother-son relationships, particularly in southern Italy, with
men (and women) continuing to live in their parents’ homes well into
middle age and beyond, unless they marry and set up a household of their
own.
24. I thank Susanne Wessendorf for bringing Giordano’s work to my attention.
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Part IV
Conclusion
In this final section, I draw together the threads that emerged in the
foregoing chapters, in order to return to the key questions that have
directed this study: how has the tarantula’s dance changed over time
and what does it reveal about the link between performance practices
and well-being? Major differences between past and present dances
have been spotlighted in preceding chapters while at the same time
bringing to light a common thread: the need to find the ‘right thread
or air’ and the intention of surrendering to it. Looking at this further,
the notions of rhythm and entrainment have emerged as possible
indicators linking experiences of well-being and performance, as have
processes of identification and integration, as well as the ability to
recognize the origins of conflict in day-to-day attitudes and
behaviour. Although this study may focus only on a small proportion
of those engaging with the tarantula’s music and dance today, these
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Chapter 9
Dancing Beyond Spiders
their stalls and then invites us to come through to greet Michela, her
daughter-in-law, la padrona di casa, the landlady, as she says, taking
herself out of the way, almost erasing herself with this gesture, small as
she is, seemingly unaware that it was her we had primarily come to see.
We greet Michela and, while she finishes what she was doing, sit and
talk with Evelina. Her story pours forth in significant episodes as she
speaks in dialect to my friend Patrizia. She tells about the death of her
father when she was just twelve and the loss, soon after, of her brother
killed in the war, a letter arriving to announce his death. Over the years
she has often told me about them, eager to communicate these incisive
snapshots of her life.
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Italian image of femininity and the elderly women around her, with
their permed and propped-up short hair, rounded figures and concerned
gossip.
Michela tells how she had always felt that Evelina was extremely
sensitive and had let her be to do her own thing, so as not to aggravate
her condition or cause her to suffer and fall prey to yet another crisis.
She tells how now she is tied to the house, not wanting to leave Evelina
alone, as she has refused to leave the perimeter of their homestead ever
since she fainted in their village church some years back.
Chained to each other by the implications of crisis and care, Evelina
and Michela share one rooftop, one family destiny: Evelina’s mother
had remarried and their move to the current homestead was marked by
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Dancing Beyond Spiders
the jealousy of others. Evelina had given birth to her son, Roberto, out
of wedlock, precluding any future marriage, falling into the socially and
religiously defined sin of being a single mother, cutting through social
taboos and expectations of the time, and even of today. No wonder the
tarantula had found her.
Michela had married into this entanglement. Once married to
Roberto, she had moved in with him, Evelina and her mother. Her life
has been one of hard work and dedication to the family. Her early
pension on the basis of physical disabilities seems likely to be linked to
all this. Every year she has accompanied her mother-in-law to Galatina,
together with her husband and, later, her youngest son, Paolo, named
after the fateful saint holding the strings of her mother-in-law’s life.
Paolo’s name was a promise fulfilled to the apostle when Evelina was in
the claws of extreme crisis. Michela, pregnant at the time, made a vow
to name her child after the saint if Evelina lived and returned to being
well.
Evelina’s family make no fuss about their fate. La nonna, Evelina, is
treated with the affection she radiates to others. Yet, when I ask whether
they would consider telling their story, Michela and her daughter’s
reaction is a firm, choral ‘No!’ ‘She will only start to cry,’ Michela
explains, and her daughter, now in her late twenties, adds, referring to
her mother and grandmother: ‘I’d prefer not to speak about these things,
especially if they’re things of the past. It’s better to let them be,
especially for them.’ There is no wish to stir up deep waters and, instead,
everything possible is done to maintain the delicate status quo.
Clearly, this family has come to terms with its lot in the form of a frail
balance within the tarantula’s web, governed by the tarantula and
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Dancing Beyond Spiders
of afflicting circumstances.
Dances with spiders suggest that well-being and soundness emerge
where the sense of self integrates ever more aspects of existence. In this
sense, healing becomes a form of art in itself, and a choice, aimed at
evoking new and ‘wholesome’, if inconsistent and ever-expanding,
experiences of the self. Rhythmic performance, meanwhile, reveals
itself as one potential means of regaining a sense of the ground under
our feet and the sky above our heads, by developing the ability to tune
in, with spiders and demons projected elsewhere, in order to draw them,
too, into the dance.
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Epilogue
On 29 June 2007, around 5.30 a.m., Evelina once again steps into St
Paul’s chapel in Galatina. She gives a shrill cry, drops back into the
prepared arms of her grandson and, as if taken over by shock waves,
stamps her feet forcefully onto the ground. My stomach churns. She
is lowered to the floor. The chapel is filled to the brim with onlookers.
Outside, the pizzica circle, previously blocking the entrance, has
stopped resounding across the square. All night long, musicians and
dancers had (despite reprimands) selected this location to execute
their modern-day vigil, following the concert on the main square of
San Pietro piazza the night before.
After a few minutes, Evelina returns to her senses. She disappears
briefly behind the altar and is greeted by friendly questions on her
return. She answers without hesitation. My eye catches that of her
son and we smile at each other: the chit-chat seems to disperse the
tension of what had just occurred. As Evelina steps out of the chapel
a round of applause greets her. She waves back in acknowledgement.
By the year 2007, her crises have propelled her to celebrity. With her
family she moves on to the main church, following a route they have
taken for over half a century. I accompany them to ‘their’ pew and for
a coffee in the legendary – perhaps aptly named – Eros Bar. As we say
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goodbye, Evelina lingers behind a little. She has something to tell me:
‘Abbiamo fatto pace’ (We have made peace).
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Bibliography
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Bibliography
Lüdtke, Karen. Dances with Spiders : Crisis, Celebrity and Celebration in Southern Italy, Berghahn Books, Incorporated, 2008.
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Lüdtke, Karen. Dances with Spiders : Crisis, Celebrity and Celebration in Southern Italy, Berghahn Books, Incorporated, 2008.
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Bibliography
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Filmography
239
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Index
241
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Index
biomedicine, biomedical, 73, 96, and priests, 10, 31, 61, 82–83,
139–40, 148, 153–54 88–89, 96, 152, 154, 174
bite, and syncretism, 26n30, 49
first, 80, 126, 134n10, 148, see also Christianity; dancing
162–63, 167–68, 172 god
snake, 32, 80, 82, 91, 141 celebration, 2, 7, 13, 34, 47, 103,
spider, 3, 10–11, 23n9, 25n24, 107, 108, 118n12, 166, 203
47, 52n3, 56–63, 66, 70, celebrity, 2, 43–44, 51, 155, 220
75n1, 90–95, 141–43, 152, see also crises
156n13, 157n28, 216–17 Chiriatti, Luigi, 3–4, 7, 27n34,
see also spiders; intention 27n37, 71, 74–75, 86, 89,
black widow, see spiders 91–92, 99n23, 105, 107, 140,
blood, 23n9, 91, 146, 152, 163, 166, 173–74, 198
216 choreographers, see dance
and pizzica, 15, 116, 125, 176, Christianity, Christian, 26n29, 32,
178, 204–206 56, 88, 156n13, 199
see also tambourines and influence on tarantism, 58,
body, 41, 107, 145, 164, 195, 214 62–63, 69, 96, 147
and affliction, xvii, 33, 38, 90, see also Catholicism
142, 216 clothing, 45, 49, 52n4, 89, 108,
perceptions of, 80, 104, 114, 118n13, 153
130–31, 139–40, 142, and bright colours, 10, 35,
156n13, 163, 189, 191, 198, 45–46
218 and initial bite, 172
studies on, 18, 26n26, 66, 72, and nuovi tarantati, 124, 159
139–40, 143, 146, 150, and tarantate, 10, 36–37, 44,
185n1, 216 173–74, 214
see also affliction; embodiment; see also tarantate; senses
experience coincidences, see nuovi tarantati
Bourdieu, Pierre, 208n12 colours, 10, 37, 52n9, 58, 173,
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Index
243
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Index
Lüdtke, Karen. Dances with Spiders : Crisis, Celebrity and Celebration in Southern Italy, Berghahn Books, Incorporated, 2008.
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Index
245
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Index
246
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Index
247
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Index
248
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Index
249
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Index
researchers, 24n10, 64, 67, 73, 190, 195, 198, 212, 220
86–87, 89–90, 92, 144, 171, see also magic
175 Roseman, Marina, 18–19, 52n6,
see also musicians 53n18, 53n20, 186n34, 190,
revitalization, see tarantula’s music 194, 208n8
and dance Rouget, Gilbert, 3, 26n30, 58, 63,
rhythm, 211, 213, 218 67, 73, 171, 173
definition of, 208n7–8, 208n12
and entrainment, 195, 211, 218 Sagra dei Curli, see festival
and heartbeat, 177–78, 186n34, saints, 115, 128, 153, 200
195 Cosmas, 157n29
and painting, 127 Donatus, 68, 153
and pizzica, 2, 5–7, 22n3, 66, Maria di Finisterrae, 55–56
103, 105, 108, 123–126, Pantaleon, 85
250
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Index
Lüdtke, Karen. Dances with Spiders : Crisis, Celebrity and Celebration in Southern Italy, Berghahn Books, Incorporated, 2008.
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Index
252
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Index
253
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Index
254
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