Présidence Trump: Ils déversent leurs problèmes sur les États-Unis (As with many of his crusades, guess who basic numbers always seem to support in the end ?)

15 juillet, 2018

La France ne peut plus être un pays d’immigration, elle n’est pas en mesure d’accueillir de nouveaux immigrants (…) Le regroupement familial pose par son ampleur des problèmes très réels de logement, de scolarisation et d’encadrement so­cial. (…) On ne peut tolérer que des clandestins puissent rester en France. (…) Il faut tout mettre en œuvre pour que les décisions de reconduite à la frontière soient effectives (…) La très grande majorité des dossiers déposés à l’Ofpra s’avère injustifiée (de l’ordre de 90 %), ces demandes n’étant qu’un prétexte pour bénéficier des avantages sociaux français (…) Les élus peuvent intervenir efficacement et les collectivités locales […] doivent avoir leur mot à dire quant au nombre d’immigrés qu’elles accueillent sur leur territoire », afin de « tenir compte du seuil de tolérance qui existe dans chaque immeuble (…) Les cours de “langues et cultures des pays d’origine” doivent être facultatifs et déplacés en dehors des horaires scolaires. (….) l’islam n’apparaît pas conforme à nos fondements sociaux et semble incompatible avec le droit français (…) Il y a bien incompatibilité entre l’islam et nos lois. C’est à l’islam et à lui seul de [s’adapter] afin d’être compatible avec nos règles. (…) ce n’est pas aux pouvoirs publics d’organiser l’islam. On n’intègre pas des communautés mais des individus (…) Il convient de s’opposer (…) à toute tentative communautaire qui viserait à instaurer sur le sol français des statuts personnels propres à certaines communautés. (…) Les activités cultuelles doivent être exclues de la compétence des associations relevant de la loi de 1901. (…) la mainmise de l’étranger sur certaines de ces associations est tout à fait inacceptable. (…) la création de lieux de culte doit se faire dans le respect (…) du patrimoine architectural de la France. Etats généraux RPR-UDF (1er avril 1990)
At that point, you’ve got Europe and a number of Gulf countries who despise Qaddafi, or are concerned on a humanitarian basis, who are calling for action. But what has been a habit over the last several decades in these circumstances is people pushing us to act but then showing an unwillingness to put any skin in the game. (…) Free riders (…) So what I said at that point was, we should act as part of an international coalition. But because this is not at the core of our interests, we need to get a UN mandate; we need Europeans and Gulf countries to be actively involved in the coalition; we will apply the military capabilities that are unique to us, but we expect others to carry their weight. Obama (2016)
Trump’s approval rating trajectory has diverged from past presidents. Trump’s approval rating has actually ticked up as the 2018 midterm elections approach. The Hill
Nous protégeons l’Allemagne, la France et tout le monde et nous payons beaucoup d’argent pour ça… Ça dure depuis des décennies mais je dois m’en occuper parce que c’est très injuste pour notre pays et pour nos contribuables. Nous sommes censés vous défendre contre la Russie alors pourquoi payez-vous des milliards de dollars à la Russie pour l’énergie ! En fait l’Allemagne est captive de la Russie. Donald Trump
Quand le Mexique nous envoie ces gens, ils n’envoient pas les meilleurs d’entre eux. Ils apportent des drogues. Ils apportent le crime. Ce sont des violeurs. Donald Trump
Ce que je dis – et j’ai beaucoup de respect pour les Mexicains. J’aime les Mexicains. J’ai beaucoup de Mexicains qui travaillent pour moi et ils sont géniaux. Mais nous parlons ici d’un gouvernement beaucoup plus intelligent que notre gouvernement. Beaucoup plus malin, plus rusé que notre gouvernement, et ils envoient des gens. Et ils envoient – si vous vous souvenez, il y a des années, quand Castro a ouvert ses prisons et il les a envoyés partout aux États-Unis (…) Et vous savez, ce sont les nombreux repris de justice endurcis qu’il a envoyés. Et, vous savez, c’était il y a longtemps, mais (…)  à titre d’exemple, cet horrible gars qui a tué une belle femme à San Francisco. Le Mexique ne le veut pas. Alors ils l’envoient. Comment pensez-vous qu’il est arrivé ici cinq fois? Ils le chassent. Ils déversent leurs problèmes sur États-Unis et nous n’en parlons pas parce que nos politiciens sont stupides. (…) Et je vais vous dire quelque chose: la jeune femme qui a été tuée – c’était une statistique. Ce n’était même pas une histoire. Ma femme me l’a rapporté. Elle a dit, vous savez, elle a vu ce petit article sur la jeune femme de San Francisco qui a été tuée, et j’ai fait des recherches et j’ai découvert qu’elle a été tuée par cet animal … qui est venu illégalement dans le pays plusieurs fois et qui d’ailleurs a une longue liste de condamnations. Et je l’ai rendu public et maintenant c’est la plus grande histoire du monde en ce moment. … Sa vie sera très importante pour de nombreuses raisons, mais l’une d’entre elles sera de jeter de la lumière et de faire la lumière sur ce qui se passe dans ce pays. Donald Trump
Ou vous avez des frontières ou vous n’avez pas de frontières. Maintenant, cela ne signifie pas que vous ne pouvez pas permettre à quelqu’un de vraiment bien devenir citoyen. Mais je pense qu’une partie du problème de ce pays est que nous accueillons des gens qui, dans certains cas, sont bons et, dans certains cas, ne sont pas bons et, dans certains cas, sont des criminels. Je me souviens, il y a des années, que Castro envoyait le pire qu’il avait dans ce pays. Il envoyait des criminels dans ce pays, et nous l’avons fait avec d’autres pays où ils nous utilisent comme dépotoir. Et franchement, le fait que nous permettons que cela se produise est ce qui fait vraiment du mal à notre pays. Donald Trump
I was in primary school in my native Colombia when my father was murdered. I was six – just one year older than my daughter is now. My father was an officer in the Colombian army at a time when wearing a uniform made you a target for narcoterrorists, Farc fighters and guerrilla groups. What I remember clearly from those early years is the bombing and the terror. I was so afraid, especially after my dad died. At night, I would curl up in my mother’s bed while she held me close. She could not promise me that everything was going to be all right, because it wasn’t true. I don’t want my daughter to grow up like that. But when I turn on my TV, I see terrorist attacks in San Bernardino and in Orlando. There are dangerous people coming across our borders. Trump was right. Some are rapists and criminals, but some are good people, too. But how do we know who is who, when you come here illegally? I moved to the US in 2006 on a work permit. It took nearly five years and thousands of dollars to become a US citizen. I know the process is not perfect, but it’s the law. Why would I want illegals coming in when I had to go through this? It’s not fair that they’re allowed to jump the line and take advantage of so many benefits, ones that I pay for with my tax dollars. People assume that because I’m a woman, I should vote for the woman; or that because I’m Latina, I should vote for the Democrat. The Democrats have been pandering to minorities and women for the last 50 years. They treat Latinos as if we’re all one big group. I’m Colombian – I don’t like Mariachi music. Donald Trump is not just saying what he thinks people want to hear, he’s saying what they’re afraid to say. I believe that he’s the only candidate who can make America strong and safe again. Ximena Barreto (31, San Diego, California)
This week, as President Trump comes out in support of a bill that seeks to halve legal immigration to the United States, his administration is emphasizing the idea that Americans and their jobs need to be protected from all newcomers—undocumented and documented. To support that idea, his senior policy adviser Stephen Miller has turned to a moment in American history that is often referenced by those who support curbing immigration: the Mariel boatlift of 1980. But, in fact, much of the conventional wisdom about that episode is based on falsehoods rooted in Cold War rhetoric. During a press briefing on Wednesday, journalist Glenn Thrush asked Miller to provide statistics showing the correlation between the presence of low-skill immigrants and decreased wages for U.S.-born and naturalized workers. In response, Miller noted the findings of a recent study by Harvard economist George Borjas on the Mariel boatlift, which contentiously argued that the influx of over 125,000 Cubans who entered the United States from April to October of 1980 decreased wages for southern Florida’s less educated workers. Borjas’ study, which challenged an earlier influential study by Berkeley economist David Card, has received major criticisms. A lively debate persists among economists about the study’s methods, limited sample size and interpretation of the region’s racial categories—but Miller’s conjuring of Mariel is contentious on its own merits. The Mariel boatlift is an outlier in the pages of U.S. immigration history because it was, at its core, a result of Cold War posturing between the United States and Cuba. Fidel Castro found himself in a precarious situation in April 1980 when thousands of Cubans stormed the Peruvian embassy seeking asylum. Castro opened up the port of Mariel and claimed he would let anyone who wanted to leave Cuba to do so. Across the Florida Straits, the United States especially prioritized receiving people who fled communist regimes as a Cold War imperative. Because the newly minted Refugee Act had just been enacted—largely to address the longstanding bias that favored people fleeing communism—the Marielitos were admitted under an ambiguous, emergency-based designation: “Cuban-Haitian entrant (status pending).” (…) In order to save face, Castro put forward the narrative that the Cubans who sought to leave the island were the dregs of society and counter-revolutionaries who needed to be purged because they could never prove productive to the nation. This sentiment, along with reports that he had opened his jails and mental institutes as part of this boatlift, fueled a mythology that the Marielitos were a criminal, violent, sexually deviant and altogether “undesirable” demographic. In reality, more than 80% of the Marielitos had no criminal past, even in a nation where “criminality” could include acts antithetical to the revolutionary government’s ideals. In addition to roughly 1,500 mentally and physically disabled people, this wave of Cubans included a significant number of sex workers and queer and transgender people—some of whom were part of the minority who had criminal-justice involvement, having been formerly incarcerated because of their gender and sexual transgression. Part of what made Castro’s propaganda scheme so successful was that his regime’s repudiation of Marielitos found an eager audience in the United States among those who found it useful to fuel the nativist furnace. U.S. legislators, policymakers and many in the general public accepted Castro’s negative depiction of the Marielitos as truth. By 1983, the film Scarface had even fictionalized a Marielito as a druglord and violent criminal. Then and now, the boatlift proved incredibly unpopular among those living in the United States and is often cited as one of the most vivid examples of the dangers of lax immigration enforcement. In fact, many of President Jimmy Carter’s opponents listed Mariel as one of his and the Democratic Party’s greatest failures, even as his Republican successor, President Ronald Reagan, also embraced the Marielitos as part of an ideological campaign against Cuba. Julio Capó, Jr.
For an economist, there’s a straightforward way to study how low-skill immigration affects native workers: Find a large, sudden wave of low-skill immigrants arriving in one city only. Watch what happens to wages and employment for native workers in that city, and compare that to other cities where the immigrants didn’t go. An ideal “natural experiment” like this actually happened in Miami in 1980. Over just a few months, 125,000 mostly low-skill immigrants arrived from Mariel Bay, Cuba. This vast seaborne exodus — Fidel Castro briefly lifted Cuba’s ban on emigration -— is known as the Mariel boatlift. Over the next few months, the workforce of Miami rose by 8 percent. By comparison, normal immigration to the US increases the nationwide workforce by about 0.3 percent per year. So if immigrants compete with native workers, Miami in the 1980s is exactly where you should see natives’ wages drop. Berkeley’s Card examined the effects of the Cuban immigrants on the labor market in a massively influential study in 1990. In fact, that paper became one of the most cited in immigration economics. The design of the study was elegant and transparent. But even more than that, what made the study memorable was what Card found. In a word: nothing. The Card study found no difference in wage or employment trends between Miami — which had just been flooded with new low-skill workers — and other cities. This was true for workers even at the bottom of the skills ladder. Card concluded that “the Mariel immigration had essentially no effect on the wages or employment outcomes of non-Cuban workers in the Miami labor market. » (…) Economists ever since have tried to explain this remarkable result. Was it that the US workers who might have suffered a wage drop had simply moved away? Had low-skill Cubans made native Miamians more productive by specializing in different tasks, thus stimulating the local economy? Was it that the Cubans’ own demand for goods and services had generated as many jobs in Miami as they filled? Or perhaps was it that Miami employers shifted to production technologies that used more low-skill labor, absorbing the new labor supply? Regardless, there was no dip in wages to explain. The real-life economy was evidently more complex than an “Econ 101” model would predict. Such a model would require wages to fall when the supply of labor, through immigration, goes up. This is where two new studies came in, decades after Card’s — in 2015. One, by Borjas, claims that Card’s analysis had obscured a large fall in the wages of native workers by using too broad a definition of “low-skill worker.” Card’s study had looked at the wages of US workers whose education extended only to high school or less. That was a natural choice, since about half of the newly-arrived Cubans had a high school degree, and half didn’t. Borjas, instead, focuses on workers who did not finish high school — and claimed that the Boatlift caused the wages of those workers, those truly at the bottom of the ladder, to collapse. The other new study (ungated here), by economists Giovanni Peri and Vasil Yasenov, of the UC Davis and UC Berkeley, reconfirms Card’s original result: It cannot detect an effect of the boatlift on Miami wages, even among workers who did not finish high school. (The wages of Miami workers with high school degrees (and no more than that) jump up right after the Mariel boatlift, relative to prior trends. The wages of those with less than a high school education appear to dip slightly, for a couple of years, although this is barely distinguishable amid the statistical noise. And these same inflation-adjusted wages were also falling in many other cities that didn’t receive a wave of immigrants, so it’s not possible to say with statistical confidence whether that brief dip on the right is real. It might have been — but economists can’t be sure. The rise on the left, in contrast, is certainly statistically significant, even relative to corresponding wage trends in other cities. Here is how the Borjas study reaches exactly the opposite conclusion. The Borjas study slices up the data much more finely than even Peri and Yasenov do. It’s not every worker with less than high school that he looks at. Borjas starts with the full sample of workers of high school or less — then removes women, and Hispanics, and workers who aren’t prime age (that is, he tosses out those who are 19 to 24, and 60 to 65). And then he removes workers who have a high school degree. In all, that means throwing out the data for 91 percent of low-skill workers in Miami in the years where Borjas finds the largest wage effect. It leaves a tiny sample, just 17 workers per year. When you do that, the average wages for the remaining workers look like this: (…) For these observations picked out of the broader dataset, average wages collapse by at least 40 percent after the boatlift. Wages fall way below their previous trend, as well as way below similar trends in other cities, and the fall is highly statistically significant. There are two ways to interpret these findings. The first way would be to conclude that the wage trend seen in the subgroup that Borjas focuses on — non-Hispanic prime-age men with less than a high school degree — is the “real” effect of the boatlift. The second way would be to conclude, as Peri and Yasenov do, that slicing up small data samples like this generates a great deal of statistical noise. If you do enough slicing along those lines, you can find groups for which wages rose after the Boatlift, and others for which it fell. In any dataset with a lot of noise, the results for very small groups will vary widely. Researchers can and do disagree about which conclusion to draw. But there are many reasons to favor the view that there is no compelling basis to revise Card’s original finding. There is not sufficient evidence to show that Cuban immigrants reduced any low-skill workers’ wages in Miami, even small minorities of them, and there isn’t much more that can be learned about the Mariel boatlift with the data we have. (…) Around 1980, the same time as the Boatlift, two things happened that would bring a lot more low-wage black men into the survey samples. First, there was a simultaneous arrival of large numbers of very low-income immigrants from Haiti without high school degrees: that is, non-Hispanic black men who earn much less than US black workers but cannot be distinguished from US black workers in the survey data. Nearly all hadn’t finished high school. That meant not just that Miami suddenly had far more black men with less than high school after 1980, but also that those black men had much lower earnings. Second, the Census Bureau, which ran the CPS surveys, improved its survey methods around 1980 to cover more low-skill black men due to political pressure after research revealed that many low-income black men simply weren’t being counted. (…) In sum, the evidence from the Mariel boatlift continues to support the conclusion of David Card’s seminal research: There is no clear evidence that wages fell (or that unemployment rose) among the least-skilled workers in Miami, even after a sudden refugee wave sharply raised the size of that workforce. This does not by any means imply that large waves of low-skill immigration could not displace any native workers, especially in the short term, in other times and places. But politicians’ pronouncements that immigrants necessarily do harm native workers must grapple with the evidence from real-world experiences to the contrary. Michael Clemens (Center for Global Development, Washington, DC)
His name was Luis Felipe. Born in Cuba in 1962, he came to the United States on a fishing boat and ended up in prison for shooting his girlfriend. He founded the New York chapter of the Latin Kings in 1986. Soon he was ordering murders from his prison cell. Esquire
Judge Martin says the extreme conditions are necessary to protect society.  »I do not do it out of my sense of cruelty, » the judge said at the sentencing, after Mr. Felipe had expressed remorse for the killings. But noting that the defendant had been convicted for ordering the murder of three Latin Kings and the attempted murder of four others, the judge said that without such restrictions,  »some of the young men sitting in this court today who are supporters of Mr. Felipe might well be murdered in the future. » (…) That Mr. Felipe, a man of charisma and intelligence, is nonetheless a ruthless criminal is not in dispute. His accounts of his background vary. He has said that his mother was a prostitute and that both parents are now dead. At the age of 9, he was sent to prison for robbery. On his 19th birthday in 1980, he arrived in the United States during the Mariel boatlift. In short order, Mr. Felipe became a street thug, settling in Chicago. There he joined the Latin Kings, a Hispanic organization established in the 1940’s. He moved to the Bronx. One night in 1981, in what has been described as a drunken accident, he shot and killed his girlfriend. He fled to Chicago and was not apprehended until 1984. Sentenced to nine years for second-degree manslaughter, he ended up at Collins Correctional Facility in Helmuth, N.Y. At Collins, he found an inmate system lorded over by black gangs and white guards. In 1986, he started a fledgling New York prison chapter of the Latin Kings. In a manifesto that followers circulated, he laid out elaborate laws and rituals, emphasizing Latin pride, family values, rigorous discipline and swift punishment. He was paroled in 1989 but by 1991 had returned to prison. He was eventually sent to Attica for a three-year sentence for possession of stolen property. His word spread, not least because he wrote thousands of letters, his prose a mix of flamboyant grandiosity and street bluntness. As King Blood, Inka, First Supreme Crown, Mr. Felipe corresponded with Latin Kings in and out of prison. (At its peak, the gang was estimated to have about 2,000 members.) He soared with self-aggrandizement, styling himself as both autocratic patriarch and jailhouse Ann Landers, dispensing advice about romance, family squabbles, schoolyard disputes. But in 1993 and 1994, disciplinary troubles erupted throughout the Latin Kings, with members vying for power, filching gang money, looking sideways at the wrong women. Infuriated, King Blood wrote to his street lieutenants: B.O.S. (beat on sight) and T.O.S. (terminate on sight).  »Even while he was in Attica in segregation, he was able to order the leader of the Latin Kings on Rikers Island to murder someone who ended up being badly slashed in the face, » said Alexandra A. E. Shapiro, a Federal prosecutor. One victim was choked and beheaded. A second was killed accidentally during an attempt on another man. A third was gunned down. Federal authorities, who had been monitoring Mr. Felipe’s mail, arrested 35 Latin Kings. Thirty-four pleaded guilty. Only Mr. Felipe insisted on a trial. The Latin Kings still revere him, said Antonio Fernandez, King Tone, the gang’s new leader, who is trying to reposition it as a mainstream organization.  »He brought a message of hope, » he said. NYT
Luis « King Blood » Felipe, who founded the New York chapter in 1986 (…) ran the gang from prison like a demented puppet-master. He ordered the murders of three Kings and plotted to murder three others. He routinely dispatched « T.O.S. » orders–shorthand for « Terminate on Sight. » In one particularly gory execution, a rival was strangled, decapitated and set afire in a bathtub. His Kings tattoo was peeled off his arm with a knife. Convicted of racketeering in 1996, Felipe was sentenced to life imprisonment in solitary confinement to cut him off from the Kings. LA Times
Julio Gonzalez, a jilted lover whose arson revenge at the unlicensed Happy Land nightclub in the Bronx in 1990 claimed 87 lives, making him the nation’s worst single mass murderer at the time, died on Tuesday at a hospital in Plattsburgh, N.Y., where he had been taken from prison. He was 61 (…) Mr. Gonzalez was born in Holguín, a city in Oriente Province in Cuba, on Oct. 10, 1954. He served three years in prison in the 1970s for deserting the Cuban Army. In 1980, when he was 25, he joined what became known as the Mariel boatlift, an effort organized by Cuban-Americans and agreed to by the Cuban government that brought thousands of Cuban asylum-seekers to the United States. It was later learned that many of the refugees had been released from jails and mental hospitals. Mr. Gonzalez was said to have faked a criminal record as a drug dealer to help him gain passage. (…) Mr. Gonzalez had just lost his job at a Queens lamp warehouse when he showed up at Happy Land. There he argued heatedly with his girlfriend, Lydia Feliciano, about their six-year on-again, off-again relationship and about her quitting as a coat checker at the club. Around 3 a.m., a bouncer ejected him. According to testimony, Mr. Gonzalez walked three blocks to an Amoco service station, where he found an empty one-gallon container and bought $1 worth of gasoline from an attendant he knew there. He returned to the club. (…) Mr. Gonzalez splashed the gasoline at the bottom of a rickety staircase, the club’s only means of exit, and ignited it. Then he went home and fell asleep. (…) Ms. Feliciano was among the six survivors. She recounted her argument with Mr. Gonzalez to the police, who went to his apartment, where he confessed. “I got angry, the devil got to me, and I set the fire,” he told detectives. (…) During a video conference-call interview at the time, he said he had not realized how many people were inside Happy Land that night, that he had nothing against them and that his anger had been directed at the bouncer. NYT
Cet exode des Marielitos a commencé par un coup de force. Le 5 avril 1980, 10 000 Cubains entrent dans l’ambassade du Pérou à La Havane et demandent à ce pays de leur accorder asile. Dix jours plus tard, Castro déclare que ceux qui veulent quitter Cuba peuvent le faire à condition d’abandonner leurs biens et que les Cubains de Floride viennent les chercher au port de Mariel. L’hypothèse est que Castro voit dans cette affaire une double opportunité : Il se débarrasse d’opposants -il en profite également pour vider ses prisons et ses asiles mentaux et sans doute infiltrer, parmi les réfugiés, quelques agents castristes ; Il espère que cet afflux soudain d’exilés va profondément déstabiliser le sud de la Floride et affaiblir plus encore le brave Président Jimmy Carter, préchi-prêcheur démocrate des droits de l’homme, un peu trop à gauche pour endosser l’habit de grand Satan impérialiste que taille à tous les élus de la Maison Blanche le leader cubain. De fait, du 15 avril au 31 octobre 1980, quelque 125 000 Cubains quitteront l’île. 2 746 d’entre eux ont été considérés comme des criminels selon les lois des Etats-Unis et incarcérés. Le Nouvel Obs
Avec l’autorisation du président Fidel Castro, 125 000 Cubains quittent leur île par le port de Mariel pour trouver refuge aux États-Unis. Cet exode massif posera plusieurs problèmes aux Américains qui y mettront un terme après deux mois. Le 3 avril 1980, six Cubains entrent de force à l’ambassade du Pérou à La Havane pour s’y réfugier. Les autorités cubaines demandent leur retour sans succès. Voulant donner une leçon au Pérou, le président Castro fait retirer les gardes protégeant l’ambassade. Celle-ci est submergée par plus de 10 000 personnes qui sont vite aux prises avec des problèmes de salubrité et le manque de nourriture. Pendant que d’autres ambassades sont envahies (Costa Rica, Espagne), la communauté cubano-américaine entreprend une campagne de support. Voulant récupérer le mouvement, Castro annonce le 23 avril une politique de porte ouverte pour ceux qui veulent quitter Cuba. Il invite les Cubains habitant aux États-Unis à venir chercher leurs proches au port de Mariel. Cet exode, qui se fait avec 17 000 navires de toutes sortes, implique environ 125 000 personnes, en grande partie des gens de la classe ouvrière, des Noirs et des jeunes. Son envergure reflète un profond mécontentement face à l’économie cubaine et la baisse de la ferveur révolutionnaire. D’abord favorables à cet exode, les États-Unis sont vite débordés. Le 14 mai, le président Jimmy Carter fait établir un cordon de sécurité pour arrêter les navires. Placés dans des camps militaires et des prisons fédérales, les réfugiés sont interrogés à leur arrivée. Parmi eux, on retrouve des criminels et des malades mentaux qui ont quitté avec le soutien des autorités cubaines, ce qui a un effet négatif sur la population. Carter cherche à remplacer l’exode maritime par un pont aérien avec un quota de 3000 personnes par année. Mais aucun accord n’est conclu avec Cuba. Submergées par un exode en provenance de Haïti, les autorités américaines mettront fin à l’exode cubain le 20 juin 1980. Perspective monde
As BuzzFeed investigative reporter Ken Bensinger chronicles in his new book, Red Card: How the U.S. Blew the Whistle on the World’s Biggest Sports Scandal, the investigation’s origins began before FIFA handed the 2018 World Cup to Russia and the 2022 event to Qatar. The case had actually begun as an FBI probe into an illegal gambling ring the bureau believed was run by people with ties to Russian organized crime outfits. The ring operated out of Trump Tower in New York City. Eventually, the investigation spread to soccer, thanks in part to an Internal Revenue Service agent named Steve Berryman, a central figure in Bensinger’s book who pieced together the financial transactions that formed the backbone of the corruption allegations. But first, it was tips from British journalist Andrew Jennings and Christopher Steele ― the former British spy who is now known to American political observers as the man behind the infamous so-called “pee tape” dossier chronicling now-President Donald Trump’s ties to Russia ― that pointed the Americans’ attention toward the Russian World Cup, and the decades of bribery and corruption that had transformed FIFA from a modest organization with a shoestring budget into a multibillion-dollar enterprise in charge of the world’s most popular sport. Later, the feds arrested and flipped Chuck Blazer, a corrupt American soccer official and member of FIFA’s vaunted Executive Committee. It was Blazer who helped them crack the case wide open, as HuffPost’s Mary Papenfuss and co-author Teri Thompson chronicled in their book American Huckster, based on the 2014 story they broke of Blazer’s role in the scandal. Russia’s efforts to secure hosting rights to the 2018 World Cup never became a central part of the FBI and the U.S. Department of Justice’s case. Thanks to Blazer, it instead focused primarily on CONCACAF, which governs soccer in the Caribbean and North and Central America, and other officials from South America. But as Bensinger explained in an interview with HuffPost this week, the FIFA case gave American law enforcement officials an early glimpse into the “Machiavellian Russia” of Vladimir Putin “that will do anything to get what it wants and doesn’t care how it does it.” And it was Steele’s role in the earliest aspects of the FIFA case, coincidentally, that fostered the relationship that led him to hand his Trump dossier to the FBI ― the dossier that has now helped form “a big piece of the investigative blueprint,” as Bensinger said, that former FBI director Robert Mueller is using in his probe of Russian meddling in the election that made Trump president. HuffPost
There are sort of these weird connections to everything going on in the political sphere in our country, which I think is interesting because when I was reporting the book out, it was mostly before the election. It was a time when Christopher Steele’s name didn’t mean anything. But what I figured out over time is that this had nothing to do with sour grapes, and the FBI agents who opened the case didn’t really care about losing the World Cup. The theory was that the U.S. investigation was started because the U.S. lost to Qatar, and Bill Clinton or Eric Holder or Barack Obama or somebody ordered up an investigation. What happened was that the investigation began in July or August 2010, four or five months before the vote happened. It starts because this FBI agent, who’s a long-term Genovese crime squad guy, gets a new squad ― the Eurasian Organized Crime Squad ― which is primarily focused on Russian stuff. It’s a squad that’s squeezed of resources and not doing much because under Robert Mueller, who was the FBI director at the time, the FBI was not interested in traditional crime-fighting. They were interested in what Mueller called transnational crime. So this agent looked for cases that he thought would score points with Mueller. And one of the cases they’re doing involves the Trump Tower. It’s this illegal poker game and sports book that’s partially run out of the Trump Tower. The main guy was a Russian mobster, and the FBI agent had gone to London ― that’s how he met Steele ― to learn about this guy. Steele told him what he knew, and they parted amicably, and the parting shot was, “Listen, if you have any other interesting leads in the future, let me know.” Steele had already been hired by the English bid for the 2018 World Cup at that point. What Chris Steele starts seeing on behalf of the English bid is the Russians doing, as it’s described in the book, sort of strange and questionable stuff. It looks funny, and it’s setting off alarm bells for Steele. So he calls the FBI agent back, and says, “You should look into what’s happening with the World Cup bid. » (…) It’s tempting to look at this as a reflection of the general U.S. writ large obsession with Russia, which certainly exists, but it’s also a different era. This was 2009, 2010. This was during the Russian reset. It was Obama’s first two years in office. He’s hugging Putin and talking about how they’re going to make things work. Russia is playing nice-nice. (…)That’s what I find interesting about this case is that, what we see in Russia’s attempt to win the World Cup by any means is the first sort of sign of the Russia we now understand exists, which is kind of a Machiavellian Russia that will do anything to get what it wants and doesn’t care how it does it. It was like a dress rehearsal for that. (…) It’s one of these things that looks like an accident, but so much of world history depends on these accidents. Chris Steele, when he was still at MI-6, investigated the death of Alexander Litvinenko, who was the Russian spy poisoned with polonium. It was Steele who ran that investigation and determined that Putin probably ordered it. And then Steele gets hired because of his expertise in Russia by the English bid, and he becomes the canary in the coal mine saying, “Uh oh, guys, it’s not going to be that easy, and things are looking pretty grim for you.” (…) I don’t know if that would have affected whether or not Chris Steele later gets hired by Fusion GPS to put together the Trump dossier. But it’s certain that the relationship he built because of the FIFA case meant that the FBI took it more seriously.   (…) I think [FIFA vice president Jérôme Valcke] and others were recognizing this increasingly brazen attitude of the criminality within FIFA. They had gone from an organization where people were getting bribes and doing dirty stuff, but doing it very carefully behind closed doors. And it was transitioning to one where the impunity was so rampant that people thought they could do anything. And I think in his mind, awarding the World Cup to Russia under very suspicious circumstances and also awarding it to Qatar, which by any definition has no right to host this tournament, it felt to him and others like a step too far. I don’t think he had any advance knowledge that the U.S. was poking around on it, but he recognized that it was getting out of hand. People were handing out cash bribes in practically broad daylight, and as corrupt as these people were, they didn’t tend to do that. (…) The FIFA culture we know today didn’t start yesterday. It started in 1974 when this guy gets elected, and within a couple years, the corruption starts. And it starts with one bribe to Havelange, or one idea that he should be bribed. And it starts a whole culture, and the people all sort of learn from that same model. The dominoes fell over time. It’s not a new model, and things were getting more and more out of hand over time. FIFA had been able to successfully bat these challenges down over the years. There’s an attempted revolt in FIFA in 2001 or 2002 that Blatter completely shut down. The general secretary of FIFA was accusing Blatter and other people of either being involved in corruption or permitting corruption, and there’s a moment where it seems like the Executive Committee was going to turn against Blatter and vote him out and change everything. But they all blinked, and Blatter dispensed his own justice by getting rid of his No. 2 and putting in people who were going to be loyal to him. The effect of those things was more brazen behavior. (…) It was an open secret. I think it’s because soccer’s just too big and important in all these other countries. I think other countries have just never been able to figure out how to deal with it. The best you’d get was a few members of Parliament in England holding outraged press conferences or a few hearings, but nothing ever came of it. It’s just too much of a political hot potato because soccer elsewhere is so much more important than it is the U.S. People are terrified of offending the FIFA gods There’s a story about how Andrew Jennings, this British journalist, wanted to broadcast a documentary detailing FIFA corruption just a week or so before the 2010 vote, and when the British bid and the British government got a hold of it, they tried really hard to stifle the press. They begged the BBC not to air the documentary until after the vote, because they were terrified of FIFA. That’s reflective of the kind of attitudes that all these countries have. (…) it reminds me of questions about Chuck Blazer. Is he all bad, or all good? He’s a little bit of both. The U.S. women’s national team probably wouldn’t exist without him. The Women’s World Cup probably wouldn’t either. Major League Soccer got its first revenue-positive TV deal because of Chuck Blazer. (…) At the same time, he was a corrupt crook that stole a lot of money that could’ve gone to the game. And so, is he good or bad? Probably more bad than good, but he’s not all bad. That applies to the Gold Cup. The Gold Cup is a totally artificial thing that was made up ultimately as a money-making scheme for Blazer, but in the end, it’s probably benefited soccer in this country. So it’s clearly not all bad. (…) The money stolen from the sport isn’t just the bribes. Let’s say I’m a sports marketing firm, and I bribe you a million dollars to sign over a rights contract to me. The first piece of it is that million dollars that could have gone to the sport. But it’s also the opportunity cost: What would the value of those rights have been if it was taken to the free market instead of a bribe? All that money is taken away from the sport. And the second thing was traveling to South America and seeing the conditions of soccer for fans, for kids and for women. That was really eye-opening. There are stadiums in Argentina and Brazil that are absolutely decrepit. And people would explain, the money that was supposed to come to these clubs never comes. You have kids still playing with the proverbial ball made of rags and duct tape, and little girls who can’t play because there are no facilities or leagues for women at all. When you see that, and then you see dudes making millions in bribes and also marketing guys making far more from paying the bribes, I started to get indignant about it. FIFA always ties itself to children and the good of the game. But it’s absurd when you see how they operate. The money doesn’t go to kids. It goes to making soccer officials rich. (…) When massive amounts of money mixes with a massively popular cultural phenomenon, is it ever going to be clean? I wish it would be different, but it seems kind of hopeless. How do you regulate soccer, and who can oversee this to make sure that people behave in an ethical, clean and fair way that benefits everyone else? It’s not an accident that every single international sports organization is based in Switzerland. The answer is because the Swiss, not only do they offer them a huge tax break, they also basically say, “You can do whatever you want and we’re not going to bother you.” That’s exactly what these groups want. Well, how do you regulate that? I don’t think the U.S. went in saying, “We’re going to regulate soccer.” I think they thought if we can give soccer a huge kick in the ass, if we can create so much public and political pressure on them that sponsors will run away, they’ll feel they have no option but to react and clean up their act. It’s sort of, kick ’em where it hurts. (…) But also, the annoying but true reality of FIFA is that when the World Cup is happening, all the soccer fans around the world forget all their anger and just want to watch the tournament. For three and a half years, everyone bitches about what a mess FIFA is, and then during the World Cup everyone just wants to watch soccer. There could be some reinvigoration in the next few months when the next stupid scandal appears. And I do think Qatar could reinvigorate more of that. There’s a tiny piece of me that thinks we could still see Qatar stripped of the World Cup. That would certainly spur a lot of conversation about this. Ken Bensinger
The United States has the world’s largest trade deficit. It’s been that way since 1975. The deficit in goods and services was $566 billion in 2017. Imports were $2.895 trillion and exports were only $2.329 trillion. The U.S. trade deficit in goods, without services, was $810 billion. The United States exported $1.551 trillion in goods. The biggest categories were commercial aircraft, automobiles, and food. It imported $2.361 trillion. The largest categories were automobiles, petroleum, and cell phones. (…) The Largest U.S. Deficit Is With China More than 65 percent of the U.S. trade deficit in goods was with China. The $375 billion deficit with China was created by $506 billion in imports. The main U.S. imports from China are consumer electronics, clothing, and machinery. Many of these imports are actually made by American companies. They ship raw materials to be assembled in China for a lower cost. They are counted as imports even though they create income and profit for these U.S. companies. Nevertheless, this practice does outsource manufacturing jobs. America only exported $130 billion in goods to China. The top three exports were agricultural products, aircraft, and electrical machinery. The second largest trade deficit is $69 billion with Japan. The world’s fifth largest economy needs the agricultural products, industrial supplies, aircraft, and pharmaceutical products that the United States makes. Exports totaled $68 billion in 2017.Imports were higher, at $137 billion. Much of this was automobiles, with industrial supplies and equipment making up another large portion. Trade has improved since the 2011 earthquake, which slowed the economy and made auto parts difficult to manufacture for several months. The U.S. trade deficit with Germany is $65 billion. The United States exports $53 billion, a large portion of which is automobiles, aircraft, and pharmaceuticals. It imports $118 billion in similar goods: automotive vehicles and parts, industrial machinery, and medicine. (…) The trade deficit with Canada is $18 billion. That’s only 3 percent of the total Canadian trade of $582 billion. The United States exports $282 billion to Canada, more than it does to any other country. It imports $300 billion. The largest export by far is automobiles and parts. Other large categories include petroleum products and industrial machinery and equipment. The largest import is crude oil and gas from Canada’s abundant shale oil fields. The trade deficit with Mexico is $71 billion. Exports are $243 billion, mostly auto parts and petroleum products. Imports are $314 billion, with cars, trucks, and auto parts being the largest components. The Balance
On connaît les photos de ces hommes et de ces femmes débarquant sur des plages européennes, engoncés dans leurs gilets de sauvetage orange, tentant à tout prix de maintenir la tête de leur enfant hors de l’eau. Impossible également d’oublier l’image du corps du petit Aylan Kurdi, devenu en 2016 le symbole planétaire du drame des migrants. Ce que l’on sait moins c’est que le « business » des passeurs rapporte beaucoup d’argent. Selon la première étude du genre de l’Office des Nations unies contre la drogue et le crime (l’UNODC), le trafic de migrants a rapporté entre 5,5 et 7 milliards de dollars (entre 4,7 et 6 milliards d’euros) en 2016. C’est l’équivalent de ce que l’Union européenne a dépensé la même année dans l’aide humanitaire, selon le rapport. (…) En 2016, au moins 2,5 millions de migrants sont passés entre les mains de passeurs, estime l’UNODC qui rappelle la difficulté d’évaluer une activité criminelle. De quoi faire fructifier les affaires de ces contrebandiers. Cette somme vient directement des poches des migrants qui paient des criminels pour voyager illégalement. Le tarif varie en fonction de la distance à parcourir, du nombre de frontières, les moyens de transport utilisés, la production de faux papiers… La richesse supposée du client est un facteur qui fait varier les prix. Evidemment, payer plus cher ne rend pas le voyage plus sûr ou plus confortable, souligne l’UNODC. Selon les estimations de cette agence des Nations unies, ce sont les passages vers l’Amérique du Nord qui rapportent le plus. En 2016, jusqu’à 820 000 personnes ont traversé la frontière illégalement, versant entre 3,1 et 3,6 milliards d’euros aux trafiquants. Suivent les trois routes de la Méditerranée vers l’Union européenne. Environ 375 000 personnes ont ainsi entrepris ce voyage en 2016, rapportant entre 274 et 300 millions d’euros aux passeurs. Pour atteindre l’Europe de l’Ouest, un Afghan peut ainsi dépenser entre 8000 € et 12 000 €. Sans surprise, les rédacteurs du rapport repèrent que l’Europe est une des destinations principales des migrants. (…) Les migrants qui arrivent en Italie sont originaires à 89 % d’Afrique, de l’Ouest principalement. 94 % de ceux qui atteignent l’Espagne sont également originaires d’Afrique, de l’Ouest et du Nord. En revanche, la Grèce accueille à 85 % des Afghans, Syriens et des personnes originaires des pays du Moyen-Orient. (…) des milliers de citoyens de pays d’Amérique centrale et de Mexicains traversent chaque année la frontière qui sépare les Etats-Unis du Mexique. Les autorités peinent cependant à quantifier les flux. Ce que l’on sait c’est qu’en 2016, 2 404 personnes ont été condamnées pour avoir fait passer des migrants aux Etats-Unis. 65 d’entre eux ont été condamnés pour avoir fait passer au moins 100 personnes.Toujours en 2016, le Mexique, qui fait office de « pays-étape » pour les voyageurs, a noté que les Guatémaltèques, les Honduriens et les Salvadoriens formaient les plus grosses communautés sur son territoire. En 2016, les migrants caribéens arrivaient principalement d’Haïti, note encore l’UNODC. (…) Sur les 8189 décès de migrants recensés par l’OIM en 2016, 3832 sont morts noyés (46 %) en traversant la Méditerranée. Les passages méditerranéens sont les plus mortels. L’un d’entre eux force notamment les migrants à parcourir 300 kilomètres en haute mer sur des embarcations précaires. C’est aussi la cruauté des passeurs qui est en cause. L’UNODC décrit le sort de certaines personnes poussées à l’eau par les trafiquants qui espèrent ainsi échapper aux gardes-côtes. Le cas de centaines de personnes enfermées dans des remorques sans ventilation, ni eau ou nourriture pendant des jours est également relevé. Meurtre, extorsion, torture, demande de rançon, traite d’être humain, violences sexuelles sont également le lot des migrants, d’où qu’ils viennent. En 2017, 382 migrants sont décédés de la main des hommes, soit 6 % des décès. (…) Le passeur est le plus souvent un homme mais des femmes (des compagnes, des sœurs, des filles ou des mères) sont parfois impliquées dans le trafic, définissent les rédacteurs de l’étude. Certains parviennent à gagner modestement leur vie, d’autres, membres d’organisations et de mafias font d’importants profits. Tous n’exercent pas cette activité criminelle à plein temps. Souvent le passeur est de la même origine que ses victimes. Il parle la même langue et partage avec elles les mêmes repères culturels, ce qui lui permet de gagner leur confiance. Le recrutement des futurs « clients » s’opère souvent dans les camps de réfugiés ou dans les quartiers pauvres. Facebook, Viber, Skype ou WhatsApp sont devenus des indispensables du contrebandier qui veut faire passer des migrants. Arrivé à destination, le voyageur publie un compte rendu sur son passeur. Il décrit s’il a triché, échoué ou s’il traitait mal les migrants. Un peu comme une note de consommateur, rapporte l’UNODC. Mieux encore, les réseaux sociaux sont utilisés par les passeurs pour leur publicité. Sur Facebook, les trafiquants présentent leurs offres, agrémentent leur publication d’une photo, détaillent les prix et les modalités de paiement. L’agence note que, sur Facebook, des passeurs se font passer pour des ONG ou des agences de voyages européennes qui organisent des passages en toute sécurité. D’autres, qui visent particulièrement les Afghans, se posent en juristes spécialistes des demandes d’asile… Le Parisien
Mr. Trump’s anger at America’s allies embodies, however unpleasantly, a not unreasonable point of view, and one that the rest of the world ignores at its peril: The global world order is unbalanced and inequitable. And unless something is done to correct it soon, it will collapse, with or without the president’s tweets. While the West happily built the liberal order over the past 70 years, with Europe at its center, the Americans had the continent’s back. In turn, as it unravels, America feels this loss of balance the hardest — it has always spent the most money and manpower to keep the system working. The Europeans have basically been free riders on the voyage, spending almost nothing on defense, and instead building vast social welfare systems at home and robust, well-protected export industries abroad. Rather than lash back at Mr. Trump, they would do better to ask how we got to this place, and how to get out. The European Union, as an institution, is one of the prime drivers of this inequity. At the Group of 7, for example, the constituent countries are described as all equals. But in reality, the union puts a thumb on the scales in its members’ favor: It is a highly integrated, well-protected free-trade area that gives a huge leg up to, say, German car manufacturers while essentially punishing American companies who want to trade in the region. The eurozone offers a similar unfair advantage. If it were not for the euro, Germany would long ago have had to appreciate its currency in line with its enormous export surplus. (…) how can the very same politicians and journalists who defended the euro bailout payments during the financial crisis, arguing that Germany profited disproportionately from the common currency, now go berserk when Mr. Trump makes exactly this point? German manufacturers also have the advantage of operating in a common market with huge wage gaps. Bulgaria, one of the poorest member states, has a per capita gross domestic product roughly equal to that of Gabon, while even in Slovakia, Poland and Hungary — three relative success stories among the recent entrants to the union — that same measure is still roughly a third of what it is in Germany. Under the European Union, German manufacturers can assemble their cars in low-wage countries and export them without worrying about tariffs or other trade barriers. If your plant sits in Detroit, you might find the president’s anger over this fact persuasive. Mr. Trump is not the first president to complain about the unfair burden sharing within NATO. He’s merely the first president not just to talk tough, but to get tough. (…) All those German politicians who oppose raising military spending from a meager 1.3 percent of gross domestic product should try to explain to American students why their European peers enjoy free universities and health care, while they leave it up to others to cover for the West’s military infrastructure (…) When the door was opened, in 2001, many in the West believed that a growing Chinese middle class, enriched by and engaged with the world economy, would eventually claim voice and suffrage, thereby democratizing China. The opposite has happened. China, which has grown wealthy in part by stealing intellectual property from the West, is turning into an online-era dictatorship, while still denying reciprocity in investment and trade relations. (…) China’s unchecked abuse of the global free-trade regime makes a mockery of the very idea that the world can operate according to a rules-based order. Again, while many in the West have talked the talk about taking on China, only Mr. Trump has actually done something about it. Jochen Bittner (Die Zeit)
Is the Trump administration out to wreck the liberal world order? No, insisted Secretary of State Mike Pompeo in an interview at his office in Foggy Bottom last week: The administration’s aim is to align that world order with 21st-century realities. Many of the economic and diplomatic structures Mr. Trump stands accused of undermining, Mr. Pompeo argues, were developed in the aftermath of World War II. Back then, he tells me, they “made sense for America.” But in the post-Cold War era, amid a resurgence of geopolitical competition, “I think President Trump has properly identified a need for a reset.” Mr. Trump is suspicious of global institutions and alliances, many of which he believes are no longer paying dividends for the U.S. “When I watch President Trump give guidance to our team,” Mr. Pompeo says, “his question is always, ‘How does that structure impact America?’ ” The president isn’t interested in how a given rule “may have impacted America in the ’60s or the ’80s, or even the early 2000s,” but rather how it will enhance American power “in 2018 and beyond.” Mr. Trump’s critics have charged that his “America First” strategy reflects a retreat from global leadership. “I see it fundamentally differently,” Mr. Pompeo says. He believes Mr. Trump “recognizes the importance of American leadership” but also of “American sovereignty.” That means Mr. Trump is “prepared to be disruptive” when the U.S. finds itself constrained by “arrangements that put America, and American workers, at a disadvantage.” Mr. Pompeo sees his task as trying to reform rules “that no longer are fair and equitable” while maintaining “the important historical relationships with Europe and the countries in Asia that are truly our partners.” The U.S. relationship with Germany has come under particular strain. Mr. Pompeo cites two reasons. “It is important that they demonstrate a commitment to securing their own people,” he says, in reference to Germany’s low defense spending. “When they do so, we’re prepared to do the right thing and support them.” And then there’s trade. The Germans, he says, need to “create tariff systems and nontariff-barrier systems that are equitable, reciprocal.” But Mr. Pompeo does not see the U.S.-German rift as a permanent reorientation of U.S. foreign policy. Once the defense and trade issues are addressed, “I’m very confident that the relationship will go from these irritants we see today to being as strong as it ever was.”  (…) In addition to renegotiating relationships with existing allies, the Trump administration is facing newly assertive great-power adversaries. “For a decade plus,” Mr. Pompeo says, U.S. foreign policy was “very focused on counterrorism and much less on big power struggles.” Today, while counterterrorism remains a priority, geopolitics is increasingly defined by conflicts with powerful states like China and Russia. Mr. Pompeo says the U.S. must be assertive but flexible in dealing with both Beijing and Moscow. He wants the U.S. relationship with China to be defined by rule-writing and rule-enforcing, not anarchic struggle. China, he says, hasn’t honored “the normal set of trade understandings . . . where these nation states would trade with each other on fair and reciprocal terms; they just simply haven’t done it. They’ve engaged in intellectual property theft, predatory economic practices.” Avoiding a more serious confrontation with China down the line will require both countries to appreciate one another’s long-term interests. The U.S. can’t simply focus on “a tariff issue today, or a particular island China has decided to militarize” tomorrow. Rather, the objective must be to create a rules-based structure to avoid a situation in which “zero-sum is the endgame for the two countries.” Mr. Pompeo also sees room for limited cooperation with Russia even as the U.S. confronts its revisionism. “There are many things about which we disagree. Our value sets are incredibly different, but there are also pockets where we find overlap,” he says. “That’s the challenge for a secretary of state—to identify those places where you can work together, while protecting America against the worst pieces of those governments’ activities.” (…) And the president’s agenda, as Mr. Pompeo communicates it, is one of extraordinary ambition: to rewrite the rules of world order in America’s favor while working out stable relationships with geopolitical rivals. Those goals may prove elusive. Inertia is a powerful force in international relations, and institutions and pre-existing agreements are often hard to reform. Among other obstacles, the Trump agenda creates the risk of a global coalition forming against American demands. American efforts to negotiate more favorable trading arrangements could lead China, Europe and Japan to work jointly against the U.S. That danger is exacerbated by Mr. Trump’s penchant for dramatic gestures and his volatile personal style. Yet the U.S. remains, by far, the world’s most powerful nation, and many countries will be looking for ways to accommodate the administration at least partially. Mr. Trump is right that the international rules and institutions developed during the Cold War era must be retooled to withstand new political, economic and military pressures. Mr. Pompeo believes that Mr. Trump’s instincts, preferences, and beliefs constitute a coherent worldview. (…) The world will soon see whether the president’s tweets of iron can be smoothly sheathed in a diplomatic glove. Walter Russell Mead
Illegal and illiberal immigration exists and will continue to expand because too many special interests are invested in it. It is one of those rare anomalies — the farm bill is another — that crosses political party lines and instead unites disparate elites through their diverse but shared self-interests: live-and-let-live profits for some and raw political power for others. For corporate employers, millions of poor foreign nationals ensure cheap labor, with the state picking up the eventual social costs. For Democratic politicos, illegal immigration translates into continued expansion of favorable political demography in the American Southwest. For ethnic activists, huge annual influxes of unassimilated minorities subvert the odious melting pot and mean continuance of their own self-appointed guardianship of salad-bowl multiculturalism. Meanwhile, the upper middle classes in coastal cocoons enjoy the aristocratic privileges of having plenty of cheap household help, while having enough wealth not to worry about the social costs of illegal immigration in terms of higher taxes or the problems in public education, law enforcement, and entitlements. No wonder our elites wink and nod at the supposed realities in the current immigration bill, while selling fantasies to the majority of skeptical Americans. Victor Davis Hanson
Much has been written — some of it either inaccurate or designed to obfuscate the issue ahead of the midterms for political purposes — about the border fiasco and the unfortunate separation of children from parents. (…) The media outrage usually does not include examination of why the Trump administration is enforcing existing laws that it inherited from the Bush and Obama administrations that at any time could have been changed by both Democratic and Republican majorities in Congress; of the use of often dubious asylum claims as a way of obtaining entry otherwise denied to those without legal authorization — a gambit that injures or at least hampers thousands with legitimate claims of political persecution; of the seeming unconcern for the safety of children by some would-be asylum seekers who illegally cross the border, rather than first applying legally at a U.S. consulate abroad; of the fact that many children are deliberately sent ahead, unescorted on such dangerous treks to help facilitate their own parents’ later entrance; of the cynicism of the cartels that urge and facilitate such mass rushes to the border to overwhelm general enforcement; and of the selective outrage of the media in 2018 in a fashion not known under similar policies and detentions of the past. In 2014, during a similar rush, both Barack Obama (“Do not send your children to the borders. If they do make it, they’ll get sent back.”) and Hillary Clinton (“We have to send a clear message, just because your child gets across the border, that doesn’t mean the child gets to stay. So, we don’t want to send a message that is contrary to our laws or will encourage more children to make that dangerous journey.”) warned — again to current media silence — would-be asylum seekers not to use children as levers to enter the U.S. (…) Mexico is the recipient of about $30 billion in annual remittances (aside from perhaps more than $20 billion annually sent to Central America) from mostly illegal aliens within the U.S. It is the beneficiary of an annual $71 billion trade surplus with the U.S. And it is mostly culpable for once again using illegal immigration and the lives of its own citizens — and allowing Central Americans unfettered transit through its country — as cynical tools of domestic and foreign policy. Illegal immigration, increasingly of mostly indigenous peoples, ensures an often racist Mexico City a steady stream of remittances (now its greatest source of foreign exchange), without much worry about how its indigent abroad can scrimp to send such massive sums back to Mexico. Facilitating illegal immigration also establishes and fosters a favorable expatriate demographic inside the U.S. that helps to recalibrate U.S. policy favorably toward Mexico. And Mexico City also uses immigration as a policy irritant to the U.S. that can be magnified or lessened, depending on Mexico’s own particular foreign-policy goals and moods at any given time.
All of the above call into question whether Mexico is a NAFTA ally, a neutral, or a belligerent, a status that may become perhaps clearer during its upcoming presidential elections. So far, it assumes that the optics of this human tragedy facilitate its own political agendas, but it may be just as likely that its cynicism could fuel renewed calls for a wall and reexamination of the entire Mexican–U.S. relationship and, indeed, NAFTA.
Victor Davis Hanson
This year there have been none of the usual Iranian provocations — frequent during the Obama administration — of harassing American ships in the Persian Gulf. Apparently, the Iranians now realize that anything they do to an American ship will be replied to with overwhelming force. Ditto North Korea. After lots of threats from Kim Jong-un about using his new ballistic missiles against the United States, Trump warned that he would use America’s far greater arsenal to eliminate North Korea’s arsenal for good. Trump is said to be undermining NATO by questioning its usefulness some 69 years after its founding. Yet this is not 1948, and Germany is no longer down. The United States is always in. And Russia is hardly out but is instead cutting energy deals with the Europeans. More significantly, most NATO countries have failed to keep their promises to spend 2 percent of their GDP on defense. Yet the vast majority of the 29 alliance members are far closer than the U.S. to the dangers of Middle East terrorism and supposed Russian bullying. Why does Germany by design run up a $65 billion annual trade surplus with the United States? Why does such a wealthy country spend only 1.2 percent of its GDP on defense? And if Germany has entered into energy agreements with a supposedly dangerous Vladimir Putin, why does it still need to have its security subsidized by the American military? Trump approaches NAFTA in the same reductionist way. The 24-year-old treaty was supposed to stabilize, if not equalize, all trade, immigration, and commerce between the three supposed North American allies. It never quite happened that way. Unequal tariffs remained. Both Canada and Mexico have substantial trade surpluses with the U.S. In Mexico’s case, it enjoys a $71 billion surplus, the largest of U.S. trading partners with the exception of China. Canada never honored its NATO security commitment. It spends only 1 percent of its GDP on defense, rightly assuming that the U.S. will continue to underwrite its security. During the lifetime of NAFTA, Mexico has encouraged millions of its citizens to enter the U.S. illegally. Mexico’s selfish immigration policy is designed to avoid internal reform, to earn some $30 billion in annual expatriate remittances, and to influence U.S. politics. Yet after more than two decades of NAFTA, Mexico is more unstable than ever. Cartels run entire states. Murders are at a record high. Entire towns in southern Mexico have been denuded of their young males, who crossed the U.S. border illegally. The U.S. runs a huge trade deficit with China. The red ink is predicated on Chinese dumping, patent and copyright infringement, and outright cheating. Beijing illegally occupies neutral islands in the South China Sea, militarizes them, and bullies its neighbors. All of the above has become the “normal” globalized world. But in 2016, red-state America rebelled at the asymmetry. The other half of the country demonized the red-staters as protectionists, nativists, isolationists, populists, and nationalists. However, if China, Europe, and other U.S. trading partners had simply followed global trading rules, there would have been no Trump pushback — and probably no Trump presidency at all. Had NATO members and NAFTA partners just kept their commitments, and had Mexico not encouraged millions of its citizens to crash the U.S. border, there would now be little tension between allies. Instead, what had become abnormal was branded the new normal of the post-war world. Again, a rich and powerful U.S. was supposed to subsidize world trade, take in more immigrants than all the nations of the world combined, protect the West, and ensure safe global communications, travel, and commerce. After 70 years, the effort had hollowed out the interior of America, creating two separate nations of coastal winners and heartland losers. Trump’s entire foreign policy can be summed up as a demand for symmetry from all partners and allies, and tit-for-tat replies to would-be enemies. Did Trump have to be so loud and often crude in his effort to bully America back to reciprocity? Who knows? But it seems impossible to imagine that globalist John McCain, internationalist Barack Obama, or gentlemanly Mitt Romney would ever have called Europe, NATO, Mexico, and Canada to account, or warned Iran or North Korea that tit would be met by tat. Victor Davis Hanson

Attention: un dépotoir peut en cacher un autre !

Au lendemain du Sommet de l’Otan et de la visite au Royaume-Uni

D’un président américain contre lequel se sont à nouveau déchainés nos médias et nos belles âmes …

Et en cette finale de la Coupe du monde en un pays qui, entre dopage et corruption, empoisonne les citoyens de ses partenaires …

A l’heure où des mensonges nucléaires et de l’aventurisme militaire des Iraniens

Aux méga-excédents commerciaux et filouteries sur la propriété intellectuelle des Chinois …

Comme aux super surplus du commerce extérieur, la radinerie défensive et la mise sous tutelle énergétique russe des Allemands

Et sans parler, entre deux attentats terroristes ou émeutes urbaines, du « business » juteux (quelque 7 milliards annuels quand même !) des passeurs de prétendus « réfugiés » …

Sur fond de trahison continue de nos clercs sur l’immigration incontrôlée …

L’actualité comme les sondages confirment désormais presque quotidiennement les fortes intuitions de l’éléphant dans le magasin de porcelaine …

Comment qualifier un pays qui …

Derrière les « fake news » et images victimaires dont nous bassinent jour après jour nos médias …

Et entre le contrôle d’états entiers par les cartels de la drogue, les taux d’homicides records et les villes entières vidées de leurs forces vives par l’émigration sauvage …

Se permet non seulement, comme le rappelle l’historien militaire américain Victor Davis Hanson, d’intervenir dans la politique américaine …

Mais encourage, à la Castro et repris de justice compris, ses citoyens par millions à pénétrer illégalement aux États-Unis …

Alors qu’il bénéficie par ailleurs, avec plus de 70 milliards de dollars et sans compter les quelque 30 milliards de ses expatriés, du plus important excédent commercial avec les Etats-Unis après la Chine ?

Reciprocity Is the Method to Trump’s Madness
Victor Davis Hanson

National Review

July 12, 2018

The president sends a signal: Treat us the way we treat you, and keep your commitments.Critics of Donald Trump claim that there’s no rhyme or reason to his foreign policy. But if there is a consistency, it might be called reciprocity.

Trump tries to force other countries to treat the U.S. as the U.S. treats them. In “don’t tread on me” style, he also warns enemies that any aggressive act will be replied to in kind.

The underlying principle of Trump commercial reciprocity is that the United States is no longer powerful or wealthy enough to alone underwrite the security of the West. It can no longer assume sole enforcement of the rules and protocols of the post-war global order.

This year there have been none of the usual Iranian provocations — frequent during the Obama administration — of harassing American ships in the Persian Gulf. Apparently, the Iranians now realize that anything they do to an American ship will be replied to with overwhelming force.

Ditto North Korea. After lots of threats from Kim Jong-un about using his new ballistic missiles against the United States, Trump warned that he would use America’s far greater arsenal to eliminate North Korea’s arsenal for good.

Trump is said to be undermining NATO by questioning its usefulness some 69 years after its founding. Yet this is not 1948, and Germany is no longer down. The United States is always in. And Russia is hardly out but is instead cutting energy deals with the Europeans.

More significantly, most NATO countries have failed to keep their promises to spend 2 percent of their GDP on defense.

Yet the vast majority of the 29 alliance members are far closer than the U.S. to the dangers of Middle East terrorism and supposed Russian bullying.

Why does Germany by design run up a $65 billion annual trade surplus with the United States? Why does such a wealthy country spend only 1.2 percent of its GDP on defense? And if Germany has entered into energy agreements with a supposedly dangerous Vladimir Putin, why does it still need to have its security subsidized by the American military?

Canada never honored its NATO security commitment. It spends only 1 percent of its GDP on defense, rightly assuming that the U.S. will continue to underwrite its security.

Trump approaches NAFTA in the same reductionist way. The 24-year-old treaty was supposed to stabilize, if not equalize, all trade, immigration, and commerce between the three supposed North American allies.

It never quite happened that way. Unequal tariffs remained. Both Canada and Mexico have substantial trade surpluses with the U.S. In Mexico’s case, it enjoys a $71 billion surplus, the largest of U.S. trading partners with the exception of China.

Canada never honored its NATO security commitment. It spends only 1 percent of its GDP on defense, rightly assuming that the U.S. will continue to underwrite its security.

During the lifetime of NAFTA, Mexico has encouraged millions of its citizens to enter the U.S. illegally. Mexico’s selfish immigration policy is designed to avoid internal reform, to earn some $30 billion in annual expatriate remittances, and to influence U.S. politics.

Yet after more than two decades of NAFTA, Mexico is more unstable than ever. Cartels run entire states. Murders are at a record high. Entire towns in southern Mexico have been denuded of their young males, who crossed the U.S. border illegally.

The U.S. runs a huge trade deficit with China. The red ink is predicated on Chinese dumping, patent and copyright infringement, and outright cheating. Beijing illegally occupies neutral islands in the South China Sea, militarizes them, and bullies its neighbors.

All of the above has become the “normal” globalized world.

If China, Europe, and other U.S. trading partners had simply followed global trading rules, there would have been no Trump pushback — and probably no Trump presidency at all.
But in 2016, red-state America rebelled at the asymmetry. The other half of the country demonized the red-staters as protectionists, nativists, isolationists, populists, and nationalists.

However, if China, Europe, and other U.S. trading partners had simply followed global trading rules, there would have been no Trump pushback — and probably no Trump presidency at all.

Had NATO members and NAFTA partners just kept their commitments, and had Mexico not encouraged millions of its citizens to crash the U.S. border, there would now be little tension between allies.

Instead, what had become abnormal was branded the new normal of the post-war world.

Again, a rich and powerful U.S. was supposed to subsidize world trade, take in more immigrants than all the nations of the world combined, protect the West, and ensure safe global communications, travel, and commerce.

After 70 years, the effort had hollowed out the interior of America, creating two separate nations of coastal winners and heartland losers.

Trump’s entire foreign policy can be summed up as a demand for symmetry from all partners and allies, and tit-for-tat replies to would-be enemies.

Did Trump have to be so loud and often crude in his effort to bully America back to reciprocity?

Who knows?

But it seems impossible to imagine that globalist John McCain, internationalist Barack Obama, or gentlemanly Mitt Romney would ever have called Europe, NATO, Mexico, and Canada to account, or warned Iran or North Korea that tit would be met by tat.

Voir aussi:

Pompeo on What Trump Wants
An interview with Trump’s top diplomat on America First and ‘the need for a reset.’
Walter Russell Mead
The Wall Street Journal
June 25, 2018

Is the Trump administration out to wreck the liberal world order? No, insisted Secretary of State Mike Pompeo in an interview at his office in Foggy Bottom last week: The administration’s aim is to align that world order with 21st-century realities.
Many of the economic and diplomatic structures Mr. Trump stands accused of undermining, Mr. Pompeo argues, were developed in the aftermath of World War II. Back then, he tells me, they “made sense for America.” But in the post-Cold War era, amid a resurgence of geopolitical competition, “I think President Trump has properly identified a need for a reset.”
Mr. Trump is suspicious of global institutions and alliances, many of which he believes are no longer paying dividends for the U.S. “When I watch President Trump give guidance to our team,” Mr. Pompeo says, “his question is always, ‘How does that structure impact America?’ ” The president isn’t interested in how a given rule “may have impacted America in the ’60s or the ’80s, or even the early 2000s,” but rather how it will enhance American power “in 2018 and beyond.”
Mr. Trump’s critics have charged that his “America First” strategy reflects a retreat from global leadership. “I see it fundamentally differently,” Mr. Pompeo says. He believes Mr. Trump “recognizes the importance of American leadership” but also of “American sovereignty.” That means Mr. Trump is “prepared to be disruptive” when the U.S. finds itself constrained by “arrangements that put America, and American workers, at a disadvantage.” Mr. Pompeo sees his task as trying to reform rules “that no longer are fair and equitable” while maintaining “the important historical relationships with Europe and the countries in Asia that are truly our partners.”
The U.S. relationship with Germany has come under particular strain. Mr. Pompeo cites two reasons. “It is important that they demonstrate a commitment to securing their own people,” he says, in reference to Germany’s low defense spending. “When they do so, we’re prepared to do the right thing and support them.” And then there’s trade. The Germans, he says, need to “create tariff systems and nontariff-barrier systems that are equitable, reciprocal.”
But Mr. Pompeo does not see the U.S.-German rift as a permanent reorientation of U.S. foreign policy. Once the defense and trade issues are addressed, “I’m very confident that the relationship will go from these irritants we see today to being as strong as it ever was.” He adds that he has a “special place in my heart” for Germany, having spent his “first three years as a soldier patrolling . . . the West and East German border.”
In addition to renegotiating relationships with existing allies, the Trump administration is facing newly assertive great-power adversaries. “For a decade plus,” Mr. Pompeo says, U.S. foreign policy was “very focused on counterrorism and much less on big power struggles.” Today, while counterterrorism remains a priority, geopolitics is increasingly defined by conflicts with powerful states like China and Russia.
Mr. Pompeo says the U.S. must be assertive but flexible in dealing with both Beijing and Moscow. He wants the U.S. relationship with China to be defined by rule-writing and rule-enforcing, not anarchic struggle. China, he says, hasn’t honored “the normal set of trade understandings . . . where these nation states would trade with each other on fair and reciprocal terms; they just simply haven’t done it. They’ve engaged in intellectual property theft, predatory economic practices.”
Avoiding a more serious confrontation with China down the line will require both countries to appreciate one another’s long-term interests. The U.S. can’t simply focus on “a tariff issue today, or a particular island China has decided to militarize” tomorrow. Rather, the objective must be to create a rules-based structure to avoid a situation in which “zero-sum is the endgame for the two countries.”
Mr. Pompeo also sees room for limited cooperation with Russia even as the U.S. confronts its revisionism. “There are many things about which we disagree. Our value sets are incredibly different, but there are also pockets where we find overlap,” he says. “That’s the challenge for a secretary of state—to identify those places where you can work together, while protecting America against the worst pieces of those governments’ activities.”
Mr. Pompeo says his most important daily task is to understand what the president is thinking. As he prepared for the job, “I spoke to every living former secretary of state,” Mr. Pompeo says. “They gave me two or three big ideas about things you needed to do to successfully deliver on American foreign policy. Not one of them got out of their top two without saying that a deep understanding and good relationship with the commander in chief—with the person whose foreign policy you’re implementing—is absolutely central.”
He continues: “It needs to be known around the world that when you speak, you’re doing so with a clear understanding of what the president is trying to achieve. So I spend a lot of time thinking about that—trying to make sure that I have my whole workforce, my whole team, understanding the commander’s intent in a deep way.”
And the president’s agenda, as Mr. Pompeo communicates it, is one of extraordinary ambition: to rewrite the rules of world order in America’s favor while working out stable relationships with geopolitical rivals. Those goals may prove elusive. Inertia is a powerful force in international relations, and institutions and pre-existing agreements are often hard to reform.
Among other obstacles, the Trump agenda creates the risk of a global coalition forming against American demands. American efforts to negotiate more favorable trading arrangements could lead China, Europe and Japan to work jointly against the U.S. That danger is exacerbated by Mr. Trump’s penchant for dramatic gestures and his volatile personal style.
Yet the U.S. remains, by far, the world’s most powerful nation, and many countries will be looking for ways to accommodate the administration at least partially. Mr. Trump is right that the international rules and institutions developed during the Cold War era must be retooled to withstand new political, economic and military pressures.
Mr. Pompeo believes that Mr. Trump’s instincts, preferences, and beliefs constitute a coherent worldview. The secretary’s aim is to undertake consistent policy initiatives based on that worldview. This endeavor will strike many of the administration’s critics as quixotic. But Mr. Pompeo is unquestionably right that no secretary of state can succeed without the support of the president, and he is in a better position than most to understand Mr. Trump’s mind.
The world will soon see whether the president’s tweets of iron can be smoothly sheathed in a diplomatic glove.
Voir également:

De Cuba aux Etats-Unis : il y a trente ans, les Marielitos

Michel Faure

C’était il y a trente ans très exactement. Mai 1980. J’étais jeune journaliste, envoyé spécial de Libération à Key West, en Floride. Je restais des heures, fasciné, sur le quai du port où arrivaient, les unes après les autres en un flot continu extraordinaire, des embarcations diverses -bateaux de pêche, petits et gros, vedettes de promenade, yachts chics– chargées de réfugiés cubains.

C’était une noria incessante, menée avec beaucoup d’enthousiasme. Ces bateaux battaient tous pavillon des Etats-Unis et, pour la plupart, étaient la propriété d’exilés cubains vivant en Floride. Ils débarquaient leurs passagers sous les vives lumières des télévisions et les applaudissements d’une foule de badauds émus aux larmes et scrutant chaque visage avec intensité, dans l’espoir d’y retrouver les traits d’un parent, d’un ami ou d’un amour perdu de vue depuis plus de vingt ans.

Puis les bateaux repartaient pour un nouveau voyage à Mariel, le port cubain d’où partaient les exilés et qui leur donnera un surnom, « los Marielitos ».

La Croix Rouge et la logistique gouvernementale américaine ont fait du bon travail. Les arrivants, épuisés, l’air perdu, souvent inquiets, étaient accueillis avec égards, hydratés, nourris et enveloppés de couvertures.

Ils passaient à travers un double contrôle, médical et personnel, avant d’être rassemblés sous un immense hangar, libres de répondre, s’ils le souhaitaient, aux questions des journalistes, avant d’être transportés par avion à Miami.

Quand les Cubains étaient accueillis sous les bravos

Ceux que j’ai rencontrés, dans ces instants encore très incertains pour eux, racontaient plus ou moins la même histoire : la misère de tous les jours sous la surveillance constante des CDR, les Comités de la révolution, les commissaires politiques du quartier qui avaient (et ont toujours) le pouvoir de vous rendre la vie à peu près tolérable ou de vous la pourrir à jamais.

Oser dire qu’on aurait aimé vivre ailleurs n’arrangeait pas votre cas. Un mot du CDR et vous perdiez votre boulot. Le travail privé n’existant pas, le seul fait de survivre était l’indice d’un délit, genre travail au noir. Pour des raisons éminemment politiques, vous vous retrouviez donc en prison, délinquant de droit commun.

Bref, la routine infernale, les engrenages implacables et cruels de la criminalisation de la vie quotidienne pour quiconque ne courbait pas l’échine.

A Miami, dans un stade gigantesque, j’ai assisté quelques jours plus tard à des scènes de tragédies antiques, émouvantes à en pleurer. Les milliers de sièges du stade étaient occupés par des familles cubaines vivant aux Etats-Unis et, de jour comme de nuit, arrivaient de l’aéroport des autobus qui déposaient leurs occupants débarqués de Mariel (en ce seul mois de mai 1980, ils furent 86 000).

Ils étaient accueillis dans le stade sous les bravos. Puis, dans le silence revenu, un speaker énonçait ces noms interminables dont le castillan a le secret, ces Maria de la Luz Martinez de Sanchez, ou ces José-Maria Antonio Perez Rodriguez.

Et soudain, un cri dans un coin du stade, le faisceau lumineux des télés pointé vers un groupe de gens sautant en l’air de joie puis dévalant les escaliers du stade pour tomber dans les bras des cousins ou frères et sœurs retrouvés.

La stratégie de Fidel Castro

Cet exode des Marielitos a commencé par un coup de force. Le 5 avril 1980, 10 000 Cubains entrent dans l’ambassade du Pérou à La Havane et demandent à ce pays de leur accorder asile.

Dix jours plus tard, Castro déclare que ceux qui veulent quitter Cuba peuvent le faire à condition d’abandonner leurs biens et que les Cubains de Floride viennent les chercher au port de Mariel.

L’hypothèse est que Castro voit dans cette affaire une double opportunité :

  • Il se débarrasse d’opposants -il en profite également pour vider ses prisons et ses asiles mentaux et sans doute infiltrer, parmi les réfugiés, quelques agents castristes ;
  • Il espère que cet afflux soudain d’exilés va profondément déstabiliser le sud de la Floride et affaiblir plus encore le brave Président Jimmy Carter, préchi-prêcheur démocrate des droits de l’homme, un peu trop à gauche pour endosser l’habit de grand Satan impérialiste que taille à tous les élus de la Maison Blanche le leader cubain.

De fait, du 15 avril au 31 octobre 1980, quelque 125 000 Cubains quitteront l’île. 2 746 d’entre eux ont été considérés comme des criminels selon les lois des Etats-Unis et incarcérés.

L’économie de la région de Miami a absorbé en deux ou trois ans le choc de cet exode et, depuis, se porte très bien, notamment parce que de nombreux exilés étaient des professionnels diplômés (médecins, professeurs…) qui non seulement se sont facilement intégrés au sein de la société de Miami, mais l’ont aussi dynamisée.

Parmi les Marielitos, un poète : Reinaldo Arenas

En août 1994, 30 000 autres Cubains, « los Balseros » -ainsi nommés parce qu’ils s’enfuyaient par la mer sur des embarcations aussi précaires que des « balsas », des chambres à air de camion- ont rejoint à leur tour les côtes de Floride.

Puis la politique a repris la main. Castro a compris que le spectacle de ces exodes à répétition et le nombre et la qualité des exilés fragilisaient l’image du régime et son avenir. Les Etats-Unis, quant à eux, ont entendu les voix des conservateurs défenseurs des frontières.

Tout cela a abouti à un accord migratoire qui traduit une politique américaine absurde et déshonorante consistant à n’admettre sur le territoire des Etats-Unis que ceux qui l’auront touché du pied, et renvoyer tous les autres en direction de Cuba qu’ils fuyaient.

L’accommodement avec une dictature l’a emporté sur la générosité à l’endroit de ses réfugiés.

Parmi les Marielitos, il faut noter la présence de l’écrivain et poète Reinaldo Arenas, qui mourra quelques années plus tard du sida, à New York. Son véritable crime fut d’être homosexuel et son livre, « Avant la Nuit », a été remarquablement adapté en 2000 par Julian Schnabel avec le film « Before the Night Falls ». Il montre la terrible épreuve que fut pour tous les exilés le passage des contrôles du port de Mariel.

Voir de même:

Trump Was Right: Castro Did Send Criminals to U.S.

The Weekly Standard

If you ever worry about the quality of news on the Internet, consider a recent story at BuzzFeed from reporter Adrian Carrasquillo. The writer notes indignantly that Donald Trump’s infamous campaign comments about Mexican immigrants were not unprecedented: Speaking on a radio talk show, in 2011, Trump had anticipated his claim that « Mexico was sending criminals and rapists » to the United States (in Carrasquillo’s words) by « appear[ing] to suggest Fidel Castro had hatched a similar gambit. »

Here is what Trump said in 2011:

I remember, years ago, where Castro was sending his worst over to this country. He was sending criminals over to this country, and we’ve had that with other countries where they use us as a dumping ground.

Carrasquillo acknowledged that Trump’s facts are not imaginary— »Trump was speaking about the Mariel boatlift in 1980, when more than 125,000 Cubans came to the U.S. because of the island’s floundering economy »—but he seems to have gleaned what knowledge he has about the Mariel boatlift from the Internet, or perhaps a friend or neighbor: « Castro did send prisoners and mentally ill people to the U.S. mixed in with other refugees, » Carrasquillo wrote.

In fact, of course, it was not Cuba’s « floundering economy »—Cuba’s economy, it could reasonably be argued, has always been floundering—that prompted the exodus; it was Fidel Castro’s malice. The Jimmy Carter administration, as Democratic administrations tend to do, had been seeking a rapprochement with the Cuban regime, and in early 1980, Castro—habitually angered by the official American welcome to Cuban refugees—rewarded Carter’s credulity by emptying his nation’s jails, prisons, and mental institutions and sending their occupants, in overcrowded vessels, across the Straits of Florida to Miami.

It was an extraordinarily cruel, and cynical, gesture on Castro’s part; but of course, hardly surprising. And in any case, it swiftly halted Carter’s flirtation with Cuba.

What Adrian Carrasquillo doesn’t appear to know, however, and what gives this episode contemporary resonance, is that the Mariel boatlift, and its attendant migrant crisis, had political repercussions that extend to the present day. One of the repositories for Cuban criminals chosen by the Carter White House was Fort Chaffee, Arkansas, where there were subsequent riots and mass escapes. The governor of Arkansas, one Bill Clinton, was furious that his state had been chosen to pay the price for Carter’s misjudgment—and he complained loudly and publicly about it. So loudly, in fact, that it made Carter’s efforts to settle refugees elsewhere politically toxic.

Jimmy Carter never forgave Bill Clinton for the Mariel/Fort Chaffee debacle. And vice versa, since it was one of the main reasons which led to Clinton’s defeat for re-election in November 1980. It also explains the continued enmity between the senior living Democratic ex-president, Carter, and Clinton—whose wife Hillary is currently running for president.

A handful of lessons may be drawn from all this: The roots of political issues are deep and complicated; the settlement of refugees is a sensitive matter; and it seldom pays presidents to trust the Castro regime. From a journalistic standpoint, however, it raises an urgent question: Does BuzzFeed employ editors with knowledge of events before, say, 2011?

Voir de plus:

Years Before Mexican Comments, Trump Said Castro Was Sending Criminals To U.S.
« I remember, years ago, where Castro was sending his worst over to this country. He was sending criminals over to this country, and we’ve had that with other countries where they use us as a dumping ground. »
Adrian Carrasquillo
BuzzFeed News
October 6, 2016

Four years before Donald Trump roiled the presidential race by announcing that Mexico was sending criminals and rapists — their worst — to the U.S., he appeared to suggest Fidel Castro had hatched a similar gambit.

Speaking on Laura Ingraham’s radio show in 2011, Trump took a rhetorical tact that will be familiar to anyone paying even a passing interest to the 2016 presidential election.

« You either have borders or you don’t have borders. Now, that doesn’t mean you can’t make it possible for somebody that’s really good to become a citizen. But I think part of the problem that this country has is we’re taking in people that are, in some cases, good, and in some cases, are not good and in some cases are criminals, » Trump said.

« I remember, years ago, where Castro was sending his worst over to this country. He was sending criminals over to this country, and we’ve had that with other countries where they use us as a dumping ground, » he continued. « And frankly, the fact that we allow that to happen is what’s really hurting this country very badly. »

Liberal media watchdog Media Matters provided the audio from their archives, after a request by BuzzFeed News.

While Trump does not mention Fidel Castro’s full name, he made similar comments about Cubans on conservative radio last summer, just weeks after his initial remarks about Mexicans during his June announcement.

“And they’re sending — if you remember, years ago, when Castro opened up his jails, his prisons, and he sent them all over to the United States because let the United States have them,” Trump said. “And you know, these were the many hardcore criminals that he sent over. »

Trump was speaking about the Mariel boatlift in 1980, when more than 125,000 Cubans came to the U.S. because of the island’s floundering economy. Castro did send prisoners and mentally ill people to the U.S. mixed in with other refugees.

In a statement, Trump campaign senior advisor and Hispanic outreach director, AJ Delgado, said his remarks in 2011 were absolutely correct and only underscore his « keen awareness » of historical facts.

« The 1980 Mariel boatlift out of Cuba certainly did contain thousands of criminals, including violent criminals, the Castro regime having taken it as an opportunity to empty many of its prisons and send those individuals to the U.S, » she said, stressing that the matter is not in dispute.

« Worth noting, this 2011 audio also proves Mr. Trump’s years-long consistency: even five years ago, he was advocating for the same sound immigration policies he advocates today — one that places Americans’ safety and security first, » she added.

Trump’s relationship with Cuban-American voters is somewhat unusual for a Republican nominee. For years, support for the embargo on Cuba has been a major Republican plank; a recent Newsweek report also alleged that Trump violated the Cuban embargo when he disguised payments from his companies in Cuba in an attempt to make money on the island.

The Republican nominee changed his opinion on immigration multiple times in the past few years, including during the campaign. But he has also struck a nativist and restrictionist tone on the dangers and nefarious intentions of foreigners coming to the country for years. Though Barack Obama’s two campaigns showed the traditionally Republican voting bloc beginning to fray somewhat, that’s put more pressure on those voters, particularly younger ones.

« We know how Donald Trump feels about the Hispanic community, and this is just more of the same, » said Joe Garcia, a Cuban-American Democrat running for congress in Florida where Trump has become a flashpoint in his race against Rep. Carlos Curbelo, who has also denounced Trump. « Whether he makes hateful statements today or five years ago, Trump’s sentiments toward minority groups have been very clear. »

Ana Navarro, a CNN commentator and Republican strategist who has staunchly opposed Trump, noted that being a « marielito » was somewhat taboo for a while, « but it’s important not to forget all the good people who came. Many have gone on to make great contributions to the U.S. »

Jose Parra, a Democratic strategist from Florida who served as a senior adviser to Sen. Harry Reid, argued the comments leave no doubt that Trump doesn’t just have it out for Mexicans.

« Now we know that when he says Mexicans, he means all Hispanics, » Parra said. « He was talking about Cubans in this case… the issue is Hispanics not Mexicans. It’s immigrants period. »

Nathaniel Meyersohn contributed reporting.

Voir encore:

Trump Says Mexican Immigrants Are Just Like « Hardcore Criminals » Castro Sent To U.S.
Trump also took credit for bringing to the public’s attention the death of a San Francisco woman killed by an undocumented immigrant.
Andrew Kaczynski
BuzzFeed News
July 10, 2015

Republican presidential candidate Donald Trump on Wednesday compared undocumented Mexican immigrants to the « hardcore criminals » Fidel Castro sent to the United States in the early 1980s.

Speaking on conservative radio, the real estate mogul addressed the controversy surrounding his characterization of Mexican immigrants as « rapists » in his presidential announcement speech.

« A lot of people said, ‘Would you apologize?’ I said, ‘Absolutely, I’d apologize, if there was something to apologize for, » Trump told radio host Wayne Dupree on Wednesday.

« But what I said is exactly true. You understand that, Wayne. And what I’m saying — and I have great respect for the Mexican people. I love the Mexican people. I have many Mexicans working for me and they’re great. »

« But that’s — we’re not talking about — we’re talking about a government that’s much smarter than our government, » Trump continued. « Much sharper, more cunning than our government, and they’re sending people. »

Trump then went on to compare the immigrants coming into the country from Mexico to Cuban exiles who came to the U.S. as a part of the Mariel boatlift in 1980. Many of those exiles were later found to be inmates released from Cuban prisons and mental health facilities.

« And they’re sending — if you remember, years ago, when Castro opened up his jails, his prisons, and he sent them all over to the United States because let the United States have them, » Trump stated. « And you know, these were the many hardcore criminals that he sent over. And, you know, that was a long time ago but essentially Mexico is sending over — as an example, this horrible guy that killed a beautiful woman in San Francisco. Mexico doesn’t want him. So they send him over. How do you think he got over here five times? They push him out. They’re pushing their problems onto the United States, and we don’t talk about it because our politicians are stupid. »

Trump then took credit for bringing to the public’s attention the death of the San Francisco woman killed by an undocumented immigrant.

« I don’t even think it’s a question of, uh, good politics. I think they’re just stupid. I don’t think they know what they’re doing. So I bring it up and, you’re right, it became a big story, » said Trump.

« And I’ll tell you something: the young woman that was killed — that was a statistic. That wasn’t even a story. My wife brought it up to me. She said, you know, she saw this little article about the young woman in San Francisco that was killed, and I did some research and I found out that she was killed by this animal … who illegally came into the country many times, by the way, and who has a long record of convictions. And I went public with it and now it’s the biggest story in the world right now. … Her life will be very important for a lot of reasons, but one of them would be that she’s throwing light and showing light on what’s happening in this country. »

Voir par ailleurs:

The White House Used This Moment as Proof the U.S. Should Cut Immigration. Its Real History Is More Complicated

Julio Capó, Jr.

Time
August 4, 2017

This week, as President Trump comes out in support of a bill that seeks to halve legal immigration to the United States, his administration is emphasizing the idea that Americans and their jobs need to be protected from all newcomers—undocumented and documented. To support that idea, his senior policy adviser Stephen Miller has turned to a moment in American history that is often referenced by those who support curbing immigration: the Mariel boatlift of 1980. But, in fact, much of the conventional wisdom about that episode is based on falsehoods rooted in Cold War rhetoric.

During a press briefing on Wednesday, journalist Glenn Thrush asked Miller to provide statistics showing the correlation between the presence of low-skill immigrants and decreased wages for U.S.-born and naturalized workers. In response, Miller noted the findings of a recent study by Harvard economist George Borjas on the Mariel boatlift, which contentiously argued that the influx of over 125,000 Cubans who entered the United States from April to October of 1980 decreased wages for southern Florida’s less educated workers. Borjas’ study, which challenged an earlier influential study by Berkeley economist David Card, has received major criticisms. A lively debate persists among economists about the study’s methods, limited sample size and interpretation of the region’s racial categories—but Miller’s conjuring of Mariel is contentious on its own merits.

The Mariel boatlift is an outlier in the pages of U.S. immigration history because it was, at its core, a result of Cold War posturing between the United States and Cuba.

Fidel Castro found himself in a precarious situation in April 1980 when thousands of Cubans stormed the Peruvian embassy seeking asylum. Castro opened up the port of Mariel and claimed he would let anyone who wanted to leave Cuba to do so. Across the Florida Straits, the United States especially prioritized receiving people who fled communist regimes as a Cold War imperative. Because the newly minted Refugee Act had just been enacted—largely to address the longstanding bias that favored people fleeing communism—the Marielitos were admitted under an ambiguous, emergency-based designation: “Cuban-Haitian entrant (status pending).” At this week’s press conference, Miller avoided discussions of guest workers because they enter under separate procedures. It’s important to note, however, that the Marielitos also entered under a separate category.

In order to save face, Castro put forward the narrative that the Cubans who sought to leave the island were the dregs of society and counter-revolutionaries who needed to be purged because they could never prove productive to the nation. This sentiment, along with reports that he had opened his jails and mental institutes as part of this boatlift, fueled a mythology that the Marielitos were a criminal, violent, sexually deviant and altogether “undesirable” demographic.

In reality, more than 80% of the Marielitos had no criminal past, even in a nation where “criminality” could include acts antithetical to the revolutionary government’s ideals. In addition to roughly 1,500 mentally and physically disabled people, this wave of Cubans included a significant number of sex workers and queer and transgender people—some of whom were part of the minority who had criminal-justice involvement, having been formerly incarcerated because of their gender and sexual transgression.

Part of what made Castro’s propaganda scheme so successful was that his regime’s repudiation of Marielitos found an eager audience in the United States among those who found it useful to fuel the nativist furnace. U.S. legislators, policymakers and many in the general public accepted Castro’s negative depiction of the Marielitos as truth. By 1983, the film Scarface had even fictionalized a Marielito as a druglord and violent criminal.

Then and now, the boatlift proved incredibly unpopular among those living in the United States and is often cited as one of the most vivid examples of the dangers of lax immigration enforcement. In fact, many of President Jimmy Carter’s opponents listed Mariel as one of his and the Democratic Party’s greatest failures, even as his Republican successor, President Ronald Reagan, also embraced the Marielitos as part of an ideological campaign against Cuba. And the political consequences of the reaction to Mariel didn’t stop there: the episode also helped birth the English-only movement in the United States, after Dade County residents voted to remove Spanish as a second official language in November of 1980. (The new immigration proposal that Trump supports would also privilege immigrants who can speak English.)

While the Mariel boatlift—with its massive influx of people in a short period of time—may appear to be an ideal case study for economists to explore whether immigrants decreased wages for U.S.-born workers, its Cold War-influenced and largely anomalous history makes it less so.

During this week’s press conference, Miller later told Thrush that, more than statistics, we should use “common sense” in crafting our policies. As the case of the Mariel boatlift shows, so-called common sense can be inextricably informed by ulterior motives, prejudice and global political disagreement. When history is used to inform policy decisions, this too must be factored.

Historians explain how the past informs the present

Julio Capó, Jr. is assistant professor of history at the University of Massachusetts, Amherst and was a visiting scholar at the United States Studies Centre at the University of Sydney. His book on Miami’s queer past, Welcome to Fairyland, is forthcoming from the University of North Carolina Press.

Voir aussi:

There’s no evidence that immigrants hurt any American workers
The debate over the Mariel boatlift, a crucial immigration case study, explained.
Michael Clemens

Aug 3, 2017

Pressed by a New York Times reporter yesterday for evidence that immigration hurts American workers, White House senior adviser Stephen Miller said: “I think the most recent study I would point to is the study from George Borjas that he just did about the Mariel Boatlift.” Michael Clemens recently explained why that much-cited study shouldn’t be relied upon:

Do immigrants from poor countries hurt native workers? It’s a perpetual question for policymakers and politicians. That the answer is a resounding “Yes!” was a central assertion of Donald Trump’s presidential campaign. When a study by an economist at Harvard University recently found that a famous influx of Cuban immigrants into Miami dramatically reduced the wages of native workers, immigration critics argued that the debate was settled.

The study, by Harvard’s George Borjas, first circulated as a draft in 2015, and was finally published in 2017. It drew attention from the Atlantic, National Review, New Yorker, and others. Advocates of restricting immigration declared that the study was a “BFD” that had “nuked” their opponents’ views. The work underpinning the paper became a centerpiece of Borjas’s mass-market book on immigration, We Wanted Workers, which has been cited approvingly by US Attorney General Jeff Sessions as proving the economic harms of immigration.

But there’s a problem. The study is controversial, and its finding — that the Cuban refugees caused a large, statistically unmistakable fall in Miami wages — may be simply spurious. This matters because what happened in Miami is the one historical event that has most shaped how economists view immigration.

In his article, Borjas claimed to debunk an earlier study by another eminent economist, David Card, of UC Berkeley, analyzing the arrival of the Cubans in Miami. The episode offers a textbook case of how different economists can reach sharply conflicting conclusions from exactly the same data.

Yet this is not an “on the one hand, on the other” story: My own analysis suggests that Borjas has not proved his case. Spend a few minutes digging into the data with me, and it will become apparent that the data simply does not allow us to conclude that those Cubans caused a fall in Miami wages, even for low-skill workers.

The Mariel boatlift offered economists a remarkable opportunity to study the effect of immigration

For an economist, there’s a straightforward way to study how low-skill immigration affects native workers: Find a large, sudden wave of low-skill immigrants arriving in one city only. Watch what happens to wages and employment for native workers in that city, and compare that to other cities where the immigrants didn’t go.

An ideal “natural experiment” like this actually happened in Miami in 1980. Over just a few months, 125,000 mostly low-skill immigrants arrived from Mariel Bay, Cuba. This vast seaborne exodus — Fidel Castro briefly lifted Cuba’s ban on emigration -— is known as the Mariel boatlift. Over the next few months, the workforce of Miami rose by 8 percent. By comparison, normal immigration to the US increases the nationwide workforce by about 0.3 percent per year. So if immigrants compete with native workers, Miami in the 1980s is exactly where you should see natives’ wages drop.

Berkeley’s Card examined the effects of the Cuban immigrants on the labor market in a massively influential study in 1990. In fact, that paper became one of the most cited in immigration economics. The design of the study was elegant and transparent. But even more than that, what made the study memorable was what Card found.

In a word: nothing.

The Card study found no difference in wage or employment trends between Miami — which had just been flooded with new low-skill workers — and other cities. This was true for workers even at the bottom of the skills ladder. Card concluded that “the Mariel immigration had essentially no effect on the wages or employment outcomes of non-Cuban workers in the Miami labor market.”

You can see Card’s striking result in the graph below: There’s just no sign of a dip in low-skill Miami wages after the huge arrival of low-skill Cubans in 1980. The red line is the average wage, in each year, for workers in Miami, ages 19 to 65, whose education doesn’t go beyond high school. The dotted red lines show the interval of statistical confidence, so the true average wage could fall anywhere between the dotted lines.

These estimates come from a slice of a nationwide survey, in which small groups of individuals are chosen to represent the broader population. (It’s known as the March Supplement of the Current Population Survey, or CPS). Carving out low-skill workers in Miami alone, that leaves an average of 185 observations of workers per year, during the crucial years.

The gray dashed line shows what the wage would be if the pre-1980 trend had simply continued after 1980. As you can see, there is no dip in wages after those Cubans greatly increased the low-skill labor supply in 1980. If anything, wages rose relative to their previous trend in Miami. The same is true relative to wage trends in other, similar cities.

Current Population Survey, Clemens

Economists ever since have tried to explain this remarkable result. Was it that the US workers who might have suffered a wage drop had simply moved away? Had low-skill Cubans made native Miamians more productive by specializing in different tasks, thus stimulating the local economy? Was it that the Cubans’ own demand for goods and services had generated as many jobs in Miami as they filled? Or perhaps was it that Miami employers shifted to production technologies that used more low-skill labor, absorbing the new labor supply?

Regardless, there was no dip in wages to explain. The real-life economy was evidently more complex than an “Econ 101” model would predict. Such a model would require wages to fall when the supply of labor, through immigration, goes up.

Slicing up the data — all too finely

This is where two new studies came in, decades after Card’s — in 2015. One, by Borjas, claims that Card’s analysis had obscured a large fall in the wages of native workers by using too broad a definition of “low-skill worker.” Card’s study had looked at the wages of US workers whose education extended only to high school or less. That was a natural choice, since about half of the newly-arrived Cubans had a high school degree, and half didn’t.

Borjas, instead, focuses on workers who did not finish high school — and claimed that the Boatlift caused the wages of those workers, those truly at the bottom of the ladder, to collapse.

The other new study (ungated here), by economists Giovanni Peri and Vasil Yasenov, of the UC Davis and UC Berkeley, reconfirms Card’s original result: It cannot detect an effect of the boatlift on Miami wages, even among workers who did not finish high school.

In short, different well-qualified economists arrive at opposite conclusions about the effects of immigration, looking at the same data about the same incident, with identical modern analytical tools at their disposal. How that happened has a lot to teach about why the economics of immigration remains so controversial.

Suppose we are concerned that the graph above, covering all low-skill workers in Miami, is too aggregated — meaning it combines too many different kinds of workers. We would not want to miss the effects on certain subgroups that may have competed more directly with the newly-arrived Cubans. For example, the Mariel migrants were mostly men. They were Hispanic. Many of them were prime-age workers (age 25 to 59). So we should look separately at what happened to wages for each of those groups of low-skill workers who might compete with the immigrants more directly: men only, non-Cuban Hispanics only, prime-age workers only. Here’s what wages look like for those slices of the same data:

Here again, if anything, wages rose for each of these groups of low-skill workers after 1980, relative to their previous trend. There isn’t any dip in wages to explain. And, again, the same is true if you compare wage trends in Miami to trends in other, similar cities.

Peri and Yasenov showed that there is still no dip in wages even when you divide up low-skill workers by whether or not they finished high school. About half of the Mariel migrants had finished high school, and the other half hadn’t. So you might expect negative wage effects on both groups of workers in Miami. Here is what the wage trends look like for those two groups.

The wages of Miami workers with high school degrees (and no more than that) jump up right after the Mariel boatlift, relative to prior trends. The wages of those with less than a high school education appear to dip slightly, for a couple of years, although this is barely distinguishable amid the statistical noise. And these same inflation-adjusted wages were also falling in many other cities that didn’t receive a wave of immigrants, so it’s not possible to say with statistical confidence whether that brief dip on the right is real. It might have been — but economists can’t be sure. The rise on the left, in contrast, is certainly statistically significant, even relative to corresponding wage trends in other cities.

Here is how the Borjas study reaches exactly the opposite conclusion. The Borjas study slices up the data much more finely than even Peri and Yasenov do. It’s not every worker with less than high school that he looks at. Borjas starts with the full sample of workers of high school or less — then removes women, and Hispanics, and workers who aren’t prime age (that is, he tosses out those who are 19 to 24, and 60 to 65). And then he removes workers who have a high school degree.

In all, that means throwing out the data for 91 percent of low-skill workers in Miami in the years where Borjas finds the largest wage effect. It leaves a tiny sample, just 17 workers per year. When you do that, the average wages for the remaining workers look like this:

For these observations picked out of the broader dataset, average wages collapse by at least 40 percent after the boatlift. Wages fall way below their previous trend, as well as way below similar trends in other cities, and the fall is highly statistically significant.

How to explain the divergent conclusions?

There are two ways to interpret these findings. The first way would be to conclude that the wage trend seen in the subgroup that Borjas focuses on — non-Hispanic prime-age men with less than a high school degree — is the “real” effect of the boatlift. The second way would be to conclude, as Peri and Yasenov do, that slicing up small data samples like this generates a great deal of statistical noise. If you do enough slicing along those lines, you can find groups for which wages rose after the Boatlift, and others for which it fell. In any dataset with a lot of noise, the results for very small groups will vary widely.

Researchers can and do disagree about which conclusion to draw. But there are many reasons to favor the view that there is no compelling basis to revise Card’s original finding. There is not sufficient evidence to show that Cuban immigrants reduced any low-skill workers’ wages in Miami, even small minorities of them, and there isn’t much more that can be learned about the Mariel boatlift with the data we have.

Here are three reasons why Card’s canonical finding stands.

Borjas’s theory doesn’t fit the evidence

The first reason is economic theory. The simple theory underlying all of this analysis is that when the supply of labor rises, wages have to fall. But if we interpret the wage drop in Borjas’s subgroup as an effect of the Boatlift, we need to interpret the upward jumps in the other graphs above, too, as effects of the Boatlift. That is, we would need to interpret the sharp post-Boatlift rise in wages for low-skill Miami Hispanics, regardless of whether they had a high school degree, as another effect of the influx of workers.

But wait. The theory of supply and demand cannot explain how a massive infusion of low-skill Cuban Hispanics would cause wages to rise for other Hispanics, who would obviously compete with them. For the same reason, we would need to conclude that the boatlift caused a large rise in the wages of Miami workers with high school degrees only, both Hispanic and non-Hispanic — who constitute the large majority of low-skill workers in Miami. And so on.

Economic theory doesn’t offer a reason why such a big benefit should happen. So we should be suspicious of jumping to the rosy conclusion that the Mariel boatlift caused big wage increases for the other 91 percent of low-skill workers in Miami. One could reach that conclusion by the same method Borjas used, if one sought such a result. But we should hesitate to make strong conclusions — one way or another — from any handpicked subset of the data.

The study states that this was done because, among other reasons, the arrival of non-Cuban Hispanics in some of the other cities that Miami is being compared to — including Anaheim and Rochester — may have driven down wages in those places. But the graphs shown here are just for Miami, unaffected by that hypothetical concern.

As you can see above, the wages of low-skill Hispanics as a whole jumped upward in Miami in the years after the boatlift. Dropping the data on groups that experienced wage increases, without a sound theoretical reason to do so, ensures by construction that wages fall in the small group that remains. The method determines the result.

There’s too much noise in the data to conclude native workers were hurt

The second reason the data backs Peri and Yasenov’s interpretation is statistical noise caused by small subsamples. Because there is a great deal of noise in the data, if we’re willing to take low-skill workers in Miami and hand-pick small subsets of them, we can always find small groups of workers whose wages rose during a particular period, and other groups whose wages fell. But at some point we’re learning more about statistical artifacts than about real-world events.

Remember the key Borjas sample in each year — the one that experienced a large drop in wages — was just 17 men. By picking various small subsets of the data, a researcher could hypothetically get any positive or negative “effect” of the boatlift.

Race made a difference here

Yet another reason to believe the Card study remains solid has to do with something very different from statistical noise. Average wages in tiny slices of the data can change sharply because of small but systematic changes in who is getting interviewed. And it turns out that the CPS sample includes vastly more black workers in the data used for the Borjas study after the boatlift than before it.

Because black men earned less than others, this change would necessarily have the effect of exaggerating the wage decline measured by Borjas. The change in the black fraction of the sample is too big and long-lasting to be explained by random error. (This is my own contribution to the debate. I explore this problem in a new research paper that I co-authored with Jennifer Hunt, a professor of economics at Rutgers University.)

Around 1980, the same time as the Boatlift, two things happened that would bring a lot more low-wage black men into the survey samples. First, there was a simultaneous arrival of large numbers of very low-income immigrants from Haiti without high school degrees: that is, non-Hispanic black men who earn much less than US black workers but cannot be distinguished from US black workers in the survey data. Nearly all hadn’t finished high school.

That meant not just that Miami suddenly had far more black men with less than high school after 1980, but also that those black men had much lower earnings. Second, the Census Bureau, which ran the CPS surveys, improved its survey methods around 1980 to cover more low-skill black men due to political pressure after research revealed that many low-income black men simply weren’t being counted.

You can see what happened in the graph below, which has a point for each year’s group of non-Hispanic men with less than high school, in the data used by Borjas (ages 25 to 59). The horizontal axis is the fraction of the men in the sample who are black. The vertical axis is the average wage in the sample. Because black men in Miami at this skill level earned much less than non-blacks, it’s no surprise that the more black men are covered by each year’s sample, the lower the average wage.

But here’s the critical problem: The fraction of black workers in this sample increased dramatically between the years just before the boatlift (in red) and the years just after the boatlift (in blue). That demographic shift would make the average wage in this group appear to fall right after the boatlift, even if no one’s wages actually changed in any subpopulation. What changed was who was included in the sample.

Why hadn’t this problem affected Card’s earlier results? Because there wasn’t any shift like this for workers who had finished high school only (as opposed to less than high school). Here is the same graph for those workers (again, non-Hispanic males 25 to 59):

Here, too, you can see that in the years where the survey covered more black men, the average wage is lower. But for this group, there wasn’t any increase in the relative number of blacks surveyed after 1980. If anything, black fraction of the sample is a little lower right after 1980. So the average wage in the post-boatlift years (blue) isn’t any lower than the average wage in the pre-boatlift years (red). About two-thirds of Card’s sample was these workers, where the shift in the fraction of black workers did not happen.

When the statistical results in the Borjas study are adjusted to allow for changing black composition of the sample in each city, the result becomes fragile. In the dataset Borjas focuses on, the result suddenly depends on which set of cities one chooses to compare Miami to. And in the other, larger CPS dataset that covers the same period, there is no longer a statistically significant dip in wages at all.

You might think that there’s an easy solution: Just test for the effects of the boatlift on workers who aren’t black. But this is really pushing the data further than it can go. By the time you’ve discarded women, and Hispanics, and workers under 25, and workers over 59, and anyone who finished high school— and blacks, you’ve thrown away 98 percent of the data on low-skill workers in Miami. There are only four people left in each year’s survey, on average, during the years that the Borjas study finds the largest effect. The average wage in that minuscule slice of the data looks like this:

With samples that small, the statistical confidence interval (represented by the dotted lines) is huge, meaning we can’t infer anything general from the results. We can’t distinguish large declines in wages from large rises in wages — at least until several years after the boatlift happened, and those can’t be plausibly attributed to the boatlift. Taking just four workers at a time from the larger dataset, a researcher could achieve practically any result whatsoever. There may have been a wage decline in this group, or a rise, but there just isn’t sufficient evidence to know.

David Card’s canonical conclusion stands

In sum, the evidence from the Mariel boatlift continues to support the conclusion of David Card’s seminal research: There is no clear evidence that wages fell (or that unemployment rose) among the least-skilled workers in Miami, even after a sudden refugee wave sharply raised the size of that workforce.

This does not by any means imply that large waves of low-skill immigration could not displace any native workers, especially in the short term, in other times and places. But politicians’ pronouncements that immigrants necessarily do harm native workers must grapple with the evidence from real-world experiences to the contrary.

Michael Clemens is an economist at the Center for Global Development in Washington, DC, and the IZA Institute of Labor Economics in Bonn, Germany. His book The Walls of Nations is forthcoming from Columbia University Press.

Voir aussi:

The Republican candidate wants to deport immigrants and build a wall to keep Mexicans out. So what drives los Trumpistas?

Lauren Gambino

‘Trump is our wakeup call’

Raul Rodriguez, 74, Apple Valley, California

I always carry a bullhorn with me to rallies and campaign events. Into it I shout: “America, wake up!” Americans have been asleep for way too long. We need to realise that the future of our country is at stake.

If we don’t elect Donald Trump, we’ll get another four years of Barack Obama and frankly, I don’t know what would happen to this wonderful country of ours. Obama has already done so much to destroy our way of life and Hillary Clinton is promising to carry on where he left off. Like Obama, she wants to change our fundamental values – the ones people like my father fought to defend.

My father was born in Durango, Mexico. When he came to the US he joined the military and served as a medic during the second world war. He was a very proud American – he truly loved this country. I think I got my sense of patriotism from him.

Obama and Hillary Clinton want to have open borders. They let illegal immigrants cross our borders and now they want to accept thousands of Syrians. We don’t know who these people are. If they want to come to this country, they have to do it the right way, like my father did it.

I’m tired of politicians telling voters what they want to hear and then returning to Washington and doing whatever their party tells them to do. Politicians are supposed to represent the people – not their parties or their donors.

Part of the reason I like Donald Trump is because he isn’t an established politician. Sometimes that hurts him and people get offended. But the truth hurts. Even if he doesn’t say it well, he’s not wrong. Trump is our wakeup call.

‘Democrats treat Latinos as if we’re all one big group’

Ximena Barreto, 31, San Diego, California

I was in primary school in my native Colombia when my father was murdered. I was six – just one year older than my daughter is now. My father was an officer in the Colombian army at a time when wearing a uniform made you a target for narcoterrorists, Farc fighters and guerrilla groups.

What I remember clearly from those early years is the bombing and the terror. I was so afraid, especially after my dad died. At night, I would curl up in my mother’s bed while she held me close. She could not promise me that everything was going to be all right, because it wasn’t true. I don’t want my daughter to grow up like that.

But when I turn on my TV, I see terrorist attacks in San Bernardino and in Orlando. There are dangerous people coming across our borders. Trump was right. Some are rapists and criminals, but some are good people, too. But how do we know who is who, when you come here illegally?

I moved to the US in 2006 on a work permit. It took nearly five years and thousands of dollars to become a US citizen. I know the process is not perfect, but it’s the law. Why would I want illegals coming in when I had to go through this? It’s not fair that they’re allowed to jump the line and take advantage of so many benefits, ones that I pay for with my tax dollars.

People assume that because I’m a woman, I should vote for the woman; or that because I’m Latina, I should vote for the Democrat. The Democrats have been pandering to minorities and women for the last 50 years. They treat Latinos as if we’re all one big group. I’m Colombian – I don’t like Mariachi music. Donald Trump is not just saying what he thinks people want to hear, he’s saying what they’re afraid to say. I believe that he’s the only candidate who can make America strong and safe again.

‘Trump beat the system: what’s more American than that?’

Bertran Usher, 20, Inglewood, California

Pinterest
Bertran Usher, centre. Photograph: Edoardo Delille and Giulia Piermartiri/Institute

Donald Trump is the candidate America deserves. For decades, Americans have bemoaned politicians and Washington insiders. We despise political speak and crave fresh, new ideas. When you ask for someone with no experience, this is what you get. It’s like saying you don’t want a doctor to operate on you.

But Trump is a big FU to America. He beat the system and proved everyone wrong. What’s more American than that?

As a political science student who one day hopes to go into politics, I am studying this election closely. Both candidates are deeply unpopular and people of my generation are not happy with their choices. I believe we can learn what not to do from this election. I see how divided the country is, and it’s the clearest sign that politicians will have to learn to work together to make a difference. It’s not always easy, but I’ve seen this work.

I was raised in a multicultural household. My mother, a Democrat, is Latino and African American, raised in the inner city of Los Angeles. My father, a Republican, is an immigrant from Belize. My parents and I don’t always see eye to eye on everything, but our spirited debates have helped add nuance to my politics.

I’m in favour of small government, but I support gay rights. I believe welfare is an important service for Americans who need it, but I think our current programme needs to be scaled back. I think we need to have stricter enforcement of people who come to the country illegally, but I don’t think we should deport the DREAMers [children of immigrants who were brought to the country illegally, named after the 2001 Development, Relief, and Education for Alien Minors Act].

Trump can be a nut, but I think he’s the best candidate in this election. Though there are issues of his I disagree with, at least he says what’s on his mind, as opposed to Hillary Clinton, who hides what she’s thinking behind her smile.

It’s up to my generation to fix the political mess we’re in. I plan to be a part of the solution.

‘Trump’s The Art Of The Deal inspired me to be a businessman’

Omar Navarro, 27, Torrance, California

When I was a kid, people would ask what I wanted to be when I grew up. I would tell them: I want to be president of the United States. If that doesn’t work out, I want to be a billionaire like Trump.

In a way, I supported him long before he announced he was running for president. He was my childhood hero. I read The Art Of The Deal as a student; it inspired me to become a businessman. Now I own a small business and am running for Congress in California’s 43rd district.

Trump built an empire and a strong brand that’s recognisable all around the world; he’s a household name and a world-class businessman. Almost anywhere you go, you can see the mark of Donald Trump on a building or property. When I see that, I see the American Dream.

Some people ask me how I can support Donald Trump as the son of a Mexican and Cuban immigrants. They are categorising me. In this country we label people: Hispanic, African American, Asian, Caucasian. We separate and divide people into social categories based on race, ethnicity, gender and creed. To me, this is a form of racism. I’m proud of my Hispanic heritage but I’m an American, full stop.

Like all immigrants, my parents came to this country for a better opportunity. But they did it legally. They didn’t cut the line. They assimilated to the American way of life, learned English and opened small businesses.

Why should we allow people to skirt the law? Imagine making a dinner reservation and arriving at the restaurant to find out that another family has been seated at your table. How is that fair?

We have to have laws and as a country we must enforce those laws. A society without laws is just anarchy. If someone invited you to their house and asked you to remove your shoes would you keep them on? If we don’t enforce the rules, why would anyone respect them? I believe Donald Trump will enforce the rules.

‘He has taken a strong stand against abortion’

Jimena Rivera, 20, student at the University of Texas at Brownsville

I’m Mexican, so I don’t have a vote, but I support Donald Trump because he is the one candidate who opposes abortion. He may have wavered in the beginning, but since becoming the nominee he has taken a strong stand against abortion.

Hillary Clinton is running as the leader of a party that has pushed a very pro-choice platform. Even Democrats like her running mate, Tim Kaine, who is a devout Catholic, compromise their faith to support abortion.

I don’t always agree with his positions on immigration. I see the border wall every day. I’m not convinced that it’s effective. The people who want to cross will find a way. I don’t think it’s right that they do, but most of them are looking for a better way of life. A wall won’t stop them.

‘Lower taxes and less regulation will create more jobs’

Marissa Desilets, 22, Palm Springs, California

I am a proud Hispanic conservative Republican woman. I became politically engaged as a political science and economics major at university. By my junior year, I was a member of the campus Republicans’ club. As a student of economics, I am very impressed with Trump’s economic agenda. I believe we must cut taxes for everyone and eliminate the death tax. Lowering taxes and reeling back regulations will create more jobs – meaning more tax-paying Americans. This in turn will generate more revenue for the Treasury.

I also support Trump because he favours strong leadership and promised to preserve the constitution of the United States. We must have a rule of law in this country. We must close our open borders. Like Trump says: “a nation without borders is not a nation.” This doesn’t mean we should not allow any immigrants. We should welcome new immigrants who choose to legally enter our beautiful country.

This won’t be the case if Hillary Clinton becomes president. I would expect the poor to become poorer and our country to become divided. I believe that liberals’ reckless domestic spending will bankrupt our future generations. I refuse to support a party that desires to expand the government and take away my civil liberties.

‘He has gone through so many divorces, yet raised such a close-knit family’

Dr Alexander Villicana, 80, Pasadena, California

I am an example of the opportunities this country has to offer. My parents came from Mexico at the turn of the 20th century. They were not educated but they worked hard to make a better life for us and it paid off.

I went to school and studied cosmetic surgery. Now I work as a plastic surgeon and have been in practice for the last 40 years. I have a beautiful family and my health. I am Hispanic – but I am a citizen of the United States and I feel very patriotic for this country that has given me so much.

I’m supporting Trump because I agree with his vision for our economy. He has experience at the negotiating table, so he knows what to do to create jobs and increase workers’ salaries. In Trump’s America people would be rewarded for their hard work rather than penalised with hefty taxes.

The security of our nation is a top priority for me. I think it would be impossible to deport 11 million people who are here illegally, but we have to do a better job of understanding who is in our country and who is trying to come into our country.

A lot of what Trump says, especially about security and immigration, is twisted by the media. What he said about Mexicans, for example, that wasn’t negative – it was the truth. There are Mexicans bringing over drugs and perpetrating rapes. But what he also said – and the media completely ignored – is that many Mexicans are good people coming over for a better quality of life.

He may be blunt and occasionally offensive but I find him likable. I was so impressed by Trump and his family at the Republican National Convention. It’s hard for me to imagine that someone who has gone through so many divorces has managed to raise such a close-knit family. None of his children had to work and yet they spoke with eloquence and integrity about their father.

‘When Trump is harsh about Mexicans, he is right’

Francisco Rivera, 43, Huntington Park, California

People ask me how I can support Donald Trump. I say, let me tell you a story. I was in line at the movie theatre recently when I saw a young woman toss her cupcake into a nearby planter as if it were a trash can. I walked over to her and said, “Honey, excuse me, does that look like a garbage can to you?” And you know what she told me? “There’s already trash in the planter, so what does it matter?”

I asked her what part of Mexico she was from. She seemed surprised and asked how I knew she was from Mexico. “Look at what you just did,” I told her. “Donald Trump may sound harsh when he speaks about Mexicans, but he is right. It’s people like you that make everyone look bad.”

I moved from Mexico with my family when I was seven. I still carry a photo of my brother and I near our home, to remind people how beautiful the city once was. Now I spend my time erasing graffiti from the walls and picking up trash. Sixty years ago, we accepted immigrants into our country who valued the laws, rules and regulations that made America the land of opportunity. Back in those days, people worked hard to improve themselves and their communities.

I’m tired of living in a lawless country. It’s like we put a security guard at the front door, but the Obama administration unlocked the back door. And I have seen what my own people have done to this country. They want to convert America into the country they left behind. This country has given me so many opportunities I wouldn’t have had if my mom had raised her family in Mexico. I want America to be great again, and that’s why in November I am going to vote for Donald Trump.

‘I voted for Obama twice, but Hillary gets a free pass’

Teresa Mendoza, 44, Mesa, Arizona

In my day job I am a real estate agent but every now and then I dabble in standup comedy. Comedy used to be a safe space. You could say whatever you wanted to and it was understood that it was meant to make people laugh. Now everything has to be politically correct. You can’t say “Hand me the black crayon” without someone snapping back at you: “What do you mean by that?” Donald Trump offended a lot of people when he gave the speech calling [Mexicans] rapists and criminals but he didn’t offend me.

I was a liberal Democrat all my life. Before this I voted for Obama twice. I wanted to be a part of history. If it wasn’t for Obamacare and the ridiculous growth of our federal government, I’d probably still be a Democrat, asleep at the wheel. But I woke up and realised I’m actually much more in line with Republicans on major policy points.

I like to joke that I’m an original anchor baby. My parents came from Mexico in the 1970s under the Bracero work programme making me a California-born Chicana. We later became US citizens. But now that I’m a Republican, Hillary Clinton is trying to tell me I’m “alt-right”. It’s strange isn’t it? All of a sudden I’m a white nationalist.

My sons and I go back and forth. They don’t like Trump. But it’s what they’re hearing in school, from their friends and teachers, who are all getting their news from the same biased news outlets.

I’m very concerned about the role the media is taking in this election. The networks sensationalise and vilify Trump while they give Hillary Clinton a free pass. It amazes me. I don’t care if Trump likes to eat his fried chicken with a fork and a knife. I do care that Clinton has not been held responsible for the Benghazi attacks.

Voir également:

En 2016, le business des passeurs de migrants s’élevait à 7 milliards de dollars

Zoé Lauwereys
Le Parisien
10 juillet 2018

L’Office des Nations unies contre la drogue et le crime (l’UNODC) livre un rapport détaillé sur le trafic fructueux des passeurs.

On connaît les photos de ces hommes et de ces femmes débarquant sur des plages européennes, engoncés dans leurs gilets de sauvetage orange, tentant à tout prix de maintenir la tête de leur enfant hors de l’eau. Impossible également d’oublier l’image du corps du petit Aylan Kurdi, devenu en 2016 le symbole planétaire du drame des migrants. Ce que l’on sait moins c’est que le « business » des passeurs rapporte beaucoup d’argent. Selon la première étude du genre de l’Office des Nations unies contre la drogue et le crime (l’UNODC), le trafic de migrants a rapporté entre 5,5 et 7 milliards de dollars (entre 4,7 et 6 milliards d’euros) en 2016. C’est l’équivalent de ce que l’Union européenne a dépensé la même année dans l’aide humanitaire, selon le rapport.

A quoi correspond cette somme ?

En 2016, au moins 2,5 millions de migrants sont passés entre les mains de passeurs, estime l’UNODC qui rappelle la difficulté d’évaluer une activité criminelle. De quoi faire fructifier les affaires de ces contrebandiers. Cette somme vient directement des poches des migrants qui paient des criminels pour voyager illégalement. Le tarif varie en fonction de la distance à parcourir, du nombre de frontières, les moyens de transport utilisés, la production de faux papiers… La richesse supposée du client est un facteur qui fait varier les prix. Evidemment, payer plus cher ne rend pas le voyage plus sûr ou plus confortable, souligne l’UNODC.Selon les estimations de cette agence des Nations unies, ce sont les passages vers l’Amérique du Nord qui rapportent le plus. En 2016, jusqu’à 820 000 personnes ont traversé la frontière illégalement, versant entre 3,1 et 3,6 milliards d’euros aux trafiquants. Suivent les trois routes de la Méditerranée vers l’Union européenne. Environ 375 000 personnes ont ainsi entrepris ce voyage en 2016, rapportant entre 274 et 300 millions d’euros aux passeurs.Pour atteindre l’Europe de l’Ouest, un Afghan peut ainsi dépenser entre 8000 € et 12 000 €.

L’Europe, une destination de choix

Sans surprise, les rédacteurs du rapport repèrent que l’Europe est une des destinations principales des migrants. Les pays d’origine varient, mais l’UNODC parvient à chiffrer certains flux. Les migrants qui arrivent en Italie sont originaires à 89 % d’Afrique, de l’Ouest principalement. 94 % de ceux qui atteignent l’Espagne sont également originaires d’Afrique, de l’Ouest et du Nord. LIRE AUSSI >Migrants : pourquoi ils ont choisi la France

En revanche, la Grèce accueille à 85 % des Afghans, Syriens et des personnes originaires des pays du Moyen-Orient.

En route vers l’Amérique du Nord

Le nord de l’Amérique et plus particulièrement les Etats-Unis accueillent d’importants flux de migrants. Comme l’actualité nous l’a tristement rappelé récemment, des milliers de citoyens de pays d’Amérique centrale et de Mexicains traversent chaque année la frontière qui sépare les Etats-Unis du Mexique. Les autorités peinent cependant à quantifier les flux. Ce que l’on sait c’est qu’en 2016, 2 404 personnes ont été condamnées pour avoir fait passer des migrants aux Etats-Unis. 65 d’entre eux ont été condamnés pour avoir fait passer au moins 100 personnes.Toujours en 2016, le Mexique, qui fait office de « pays-étape » pour les voyageurs, a noté que les Guatémaltèques, les Honduriens et les Salvadoriens formaient les plus grosses communautés sur son territoire. En 2016, les migrants caribéens arrivaient principalement d’Haïti, note encore l’UNODC.

Un trafic mortel

S’appuyant sur les chiffres de l’Organisation internationale pour les migrations (OIM), le rapport pointe les risques mortels encourus par les migrants. Première cause : les conditions de voyage difficiles. Sur les 8189 décès de migrants recensés par l’OIM en 2016, 3832 sont morts noyés (46 %) en traversant la Méditerranée. Les passages méditerranéens sont les plus mortels. L’un d’entre eux force notamment les migrants à parcourir 300 kilomètres en haute mer sur des embarcations précaires.C’est aussi la cruauté des passeurs qui est en cause. L’UNODC décrit le sort de certaines personnes poussées à l’eau par les trafiquants qui espèrent ainsi échapper aux gardes-côtes. Le cas de centaines de personnes enfermées dans des remorques sans ventilation, ni eau ou nourriture pendant des jours est également relevé. Meurtre, extorsion, torture, demande de rançon, traite d’être humain, violences sexuelles sont également le lot des migrants, d’où qu’ils viennent. En 2017, 382 migrants sont décédés de la main des hommes, soit 6 % des décès.

Qui sont les passeurs ?

Le passeur est le plus souvent un homme mais des femmes (des compagnes, des sœurs, des filles ou des mères) sont parfois impliquées dans le trafic, définissent les rédacteurs de l’étude. Certains parviennent à gagner modestement leur vie, d’autres, membres d’organisations et de mafias font d’importants profits. Tous n’exercent pas cette activité criminelle à plein temps. Souvent le passeur est de la même origine que ses victimes. Il parle la même langue et partage avec elles les mêmes repères culturels, ce qui lui permet de gagner leur confiance. Le recrutement des futurs « clients » s’opère souvent dans les camps de réfugiés ou dans les quartiers pauvres.

Les réseaux sociaux, nouvel outil des passeurs

Facebook, Viber, Skype ou WhatsApp sont devenus des indispensables du contrebandier qui veut faire passer des migrants. Arrivé à destination, le voyageur publie un compte rendu sur son passeur. Il décrit s’il a triché, échoué ou s’il traitait mal les migrants. Un peu comme une note de consommateur, rapporte l’UNODC.Mieux encore, les réseaux sociaux sont utilisés par les passeurs pour leur publicité. Sur Facebook, les trafiquants présentent leurs offres, agrémentent leur publication d’une photo, détaillent les prix et les modalités de paiement.L’agence note que, sur Facebook, des passeurs se font passer pour des ONG ou des agences de voyages européennes qui organisent des passages en toute sécurité. D’autres, qui visent particulièrement les Afghans, se posent en juristes spécialistes des demandes d’asile…

Voir enfin:

How The Pee Tape Explains The World Cup

Bidding for the 2018 World Cup was the first glimpse of today’s “Machiavellian Russia,” Ken Bensinger explains in his new book about FIFA’s corruption scandal.

On the morning of May 27, 2015, Swiss police officers raided the Baur au Lac Hotel in Zurich and arrested nine of the world’s top soccer officials on behalf of the United States government. In the coming days, the world would learn about deep-seated corruption throughout FIFA, global soccer’s governing body, that stretched from its top ranks to its regional confederations to its marketing partners around the world.

Top soccer officials from across North, South and Central America and the Caribbean were among those implicated in the case, which also brought down top executives from sports marketing firms that had bribed their way into controlling the broadcast and sponsorship rights associated with soccer’s biggest events. FIFA’s longtime president, Joseph “Sepp” Blatter, eventually resigned in disgrace.

It was the biggest organized-corruption scandal in sports history, and some within FIFA were skeptical of the Americans’ motives. In 2010 the U.S. had bid to host the 2022 World Cup, only to lose a contentious vote to Qatar. For FIFA officials, it felt like a case of sour grapes.

But as BuzzFeed investigative reporter Ken Bensinger chronicles in his new book, Red Card: How the U.S. Blew the Whistle on the World’s Biggest Sports Scandal, the investigation’s origins began before FIFA handed the 2018 World Cup to Russia and the 2022 event to Qatar. The case had actually begun as an FBI probe into an illegal gambling ring the bureau believed was run by people with ties to Russian organized crime outfits. The ring operated out of Trump Tower in New York City.

Eventually, the investigation spread to soccer, thanks in part to an Internal Revenue Service agent named Steve Berryman, a central figure in Bensinger’s book who pieced together the financial transactions that formed the backbone of the corruption allegations. But first, it was tips from British journalist Andrew Jennings and Christopher Steele ― the former British spy who is now known to American political observers as the man behind the infamous so-called “pee tape” dossier chronicling now-President Donald Trump’s ties to Russia ― that pointed the Americans’ attention toward the Russian World Cup, and the decades of bribery and corruption that had transformed FIFA from a modest organization with a shoestring budget into a multibillion-dollar enterprise in charge of the world’s most popular sport. Later, the feds arrested and flipped Chuck Blazer, a corrupt American soccer official and member of FIFA’s vaunted Executive Committee. It was Blazer who helped them crack the case wide open, as HuffPost’s Mary Papenfuss and co-author Teri Thompson chronicled in their book American Huckster, based on the 2014 story they broke of Blazer’s role in the scandal.

Russia’s efforts to secure hosting rights to the 2018 World Cup never became a central part of the FBI and the U.S. Department of Justice’s case. Thanks to Blazer, it instead focused primarily on CONCACAF, which governs soccer in the Caribbean and North and Central America, and other officials from South America.

But as Bensinger explained in an interview with HuffPost this week, the FIFA case gave American law enforcement officials an early glimpse into the “Machiavellian Russia” of Vladimir Putin “that will do anything to get what it wants and doesn’t care how it does it.” And it was Steele’s role in the earliest aspects of the FIFA case, coincidentally, that fostered the relationship that led him to hand his Trump dossier to the FBI ― the dossier that has now helped form “a big piece of the investigative blueprint,” as Bensinger said, that former FBI director Robert Mueller is using in his probe of Russian meddling in the election that made Trump president.

Ahead of Sunday’s World Cup final, which will take place in Moscow, HuffPost spoke with Bensinger about Red Card, the parallels between the FIFA case and the current American political environment, FIFA’s reform efforts, and whether the idea of corruption-free global soccer is at all possible.

The following is a lightly edited transcription of our discussion.

You start by addressing the main conspiracy theory around this, which is that this was a case of sour grapes from the United States losing out on hosting the 2022 World Cup. But the origin was a more traditional FBI investigation into Russian organized crime, right?

That’s correct. And there are sort of these weird connections to everything going on in the political sphere in our country, which I think is interesting because when I was reporting the book out, it was mostly before the election. It was a time when Christopher Steele’s name didn’t mean anything. But what I figured out over time is that this had nothing to do with sour grapes, and the FBI agents who opened the case didn’t really care about losing the World Cup. The theory was that the U.S. investigation was started because the U.S. lost to Qatar, and Bill Clinton or Eric Holder or Barack Obama or somebody ordered up an investigation.

What happened was that the investigation began in July or August 2010, four or five months before the vote happened. It starts because this FBI agent, who’s a long-term Genovese crime squad guy, gets a new squad ― the Eurasian Organized Crime Squad ― which is primarily focused on Russian stuff. It’s a squad that’s squeezed of resources and not doing much because under Robert Mueller, who was the FBI director at the time, the FBI was not interested in traditional crime-fighting. They were interested in what Mueller called transnational crime. So this agent looked for cases that he thought would score points with Mueller. And one of the cases they’re doing involves the Trump Tower. It’s this illegal poker game and sports book that’s partially run out of the Trump Tower. The main guy was a Russian mobster, and the FBI agent had gone to London ― that’s how he met Steele ― to learn about this guy. Steele told him what he knew, and they parted amicably, and the parting shot was, “Listen, if you have any other interesting leads in the future, let me know.”

It was the first sort of sign of the Russia we now understand exists, which is kind of a Machiavellian Russia that will do anything to get what it wants and doesn’t care how it does it.

Steele had already been hired by the English bid for the 2018 World Cup at that point. What Chris Steele starts seeing on behalf of the English bid is the Russians doing, as it’s described in the book, sort of strange and questionable stuff. It looks funny, and it’s setting off alarm bells for Steele. So he calls the FBI agent back, and says, “You should look into what’s happening with the World Cup bid.” And my sense is the FBI agent, at that point, says something along the lines of: “What’s the World Cup? And what’s FIFA?”

He really didn’t know much about it, to the point that when he comes back to New York and opens the case, it’s sort of small and they don’t take it too seriously. They were stymied, trying to figure out how to make it a case against Russia. Meanwhile, the vote happens and Russia wins its bid for the 2018 World Cup.

So it’s more a result of the U.S. government’s obsession, if you will, with Russia and Russian crime generally?

The story would be different if this particular agent was on a different squad. But he was an ambitious agent just taking over a squad and trying to make a name for himself. This was his first management job, and he wanted to make big cases. He decides to go after Russia in Russia as a way to make a splash. It’s tempting to look at this as a reflection of the general U.S. writ large obsession with Russia, which certainly exists, but it’s also a different era. This was 2009, 2010. This was during the Russian reset. It was Obama’s first two years in office. He’s hugging Putin and talking about how they’re going to make things work. Russia is playing nice-nice. The public image is fairly positive in that period. It wasn’t, “Russia’s the great enemy.” It was more like, “Russia can be our friend!”

That’s what I find interesting about this case is that, what we see in Russia’s attempt to win the World Cup by any means is the first sort of sign of the Russia we now understand exists, which is kind of a Machiavellian Russia that will do anything to get what it wants and doesn’t care how it does it. It was like a dress rehearsal for that.

Steele has become this sort of household name in politics in the U.S., thanks to the Trump dossier. But here he is in the FIFA scandal. Was this coincidental, because he’s the Russia guy and we’re investigating Russia?

It’s one of these things that looks like an accident, but so much of world history depends on these accidents. Chris Steele, when he was still at MI-6, investigated the death of Alexander Litvinenko, who was the Russian spy poisoned with polonium. It was Steele who ran that investigation and determined that Putin probably ordered it. And then Steele gets hired because of his expertise in Russia by the English bid, and he becomes the canary in the coal mine saying, “Uh oh, guys, it’s not going to be that easy, and things are looking pretty grim for you.”

That’s critical. I don’t know if that would have affected whether or not Chris Steele later gets hired by Fusion GPS to put together the Trump dossier. But it’s certain that the relationship he built because of the FIFA case meant that the FBI took it more seriously. The very same FBI agent that he gave the tip on FIFA to was the agent he calls up in 2016 to say, “I have another dossier.”

The FBI must get a crazy number of wild, outlandish tips all the time, but in this case, it’s a tip from Christopher Steele, who has proven his worth very significantly to the FBI. This is just a year after the arrests in Zurich, and the FBI and DOJ are feeling very good about the FIFA case, and they’re feeling very good about their relationship with Christopher Steele.

If we think about the significance of the dossier ― and I realize that we’ve learned that the FBI had already begun to look into Trump and Russia prior to having it ― it’s also clear that the dossier massively increased the size of the investigation, led to the FISA warrants where we’re listening to Carter Page and others, and formed a big piece of the investigative blueprint for Mueller today. Steele proved his worth to the FBI at the right time, and that led to his future work being decisive

To the investigation itself: In 2010, FIFA votes to award the 2018 World Cup to Russia and the 2022 World Cup to Qatar, and you quote (now former) FIFA vice president Jérôme Valcke as saying, “This is the end of FIFA.” So there were some people within FIFA that saw this vote as a major turning point in its history?

I think he and others were recognizing this increasingly brazen attitude of the criminality within FIFA. They had gone from an organization where people were getting bribes and doing dirty stuff, but doing it very carefully behind closed doors. And it was transitioning to one where the impunity was so rampant that people thought they could do anything. And I think in his mind, awarding the World Cup to Russia under very suspicious circumstances and also awarding it to Qatar, which by any definition has no right to host this tournament, it felt to him and others like a step too far.

I don’t think he had any advance knowledge that the U.S. was poking around on it, but he recognized that it was getting out of hand. People were handing out cash bribes in practically broad daylight, and as corrupt as these people were, they didn’t tend to do that.

You write early in the book that this all started with the election, as FIFA president, of João Havelange in 1974. He takes advantage of modern marketing and media to begin to turn FIFA into the organization that we know today. Is it fair to say that this corruption scandal was four decades in the making?

I haven’t thought of it that way, but in a way, you’re right. The FIFA culture we know today didn’t start yesterday. It started in 1974 when this guy gets elected, and within a couple years, the corruption starts. And it starts with one bribe to Havelange, or one idea that he should be bribed. And it starts a whole culture, and the people all sort of learn from that same model. The dominoes fell over time. It’s not a new model, and things were getting more and more out of hand over time. FIFA had been able to successfully bat these challenges down over the years. There’s an attempted revolt in FIFA in 2001 or 2002 that Blatter completely shut down. The general secretary of FIFA was accusing Blatter and other people of either being involved in corruption or permitting corruption, and there’s a moment where it seems like the Executive Committee was going to turn against Blatter and vote him out and change everything. But they all blinked, and Blatter dispensed his own justice by getting rid of his No. 2 and putting in people who were going to be loyal to him. The effect of those things was more brazen behavior.

Everyone knew this was going on. Why didn’t it come to light sooner?

It was an open secret. I think it’s because soccer’s just too big and important in all these other countries. I think other countries have just never been able to figure out how to deal with it. The best you’d get was a few members of Parliament in England holding outraged press conferences or a few hearings, but nothing ever came of it. It’s just too much of a political hot potato because soccer elsewhere is so much more important than it is the U.S. People are terrified of offending the FIFA gods.

There’s a story about how Andrew Jennings, this British journalist, wanted to broadcast a documentary detailing FIFA corruption just a week or so before the 2010 vote, and when the British bid and the British government got a hold of it, they tried really hard to stifle the press. They begged the BBC not to air the documentary until after the vote, because they were terrified of FIFA. That’s reflective of the kind of attitudes that all these countries have.

A lot of the things that resulted from the bribery and the corruption, or that were done to facilitate bribery and corruption, helped grow the sport here. The Gold Cup, the Women’s World Cup, the growth of the World Cup and Copa America. To the average fan, these are “good” developments for the sport. And yet, they were only created to make these guys rich. How do you square that?

Well, it reminds me of questions about Chuck Blazer. Is he all bad, or all good? He’s a little bit of both. The U.S. women’s national team probably wouldn’t exist without him. The Women’s World Cup probably wouldn’t either. Major League Soccer got its first revenue-positive TV deal because of Chuck Blazer.

A lot of these guys were truly surprised. If they thought they were doing something wrong, they didn’t think it was something that anyone cared about.

At the same time, he was a corrupt crook that stole a lot of money that could’ve gone to the game. And so, is he good or bad? Probably more bad than good, but he’s not all bad.

That applies to the Gold Cup. The Gold Cup is a totally artificial thing that was made up ultimately as a money-making scheme for Blazer, but in the end, it’s probably benefited soccer in this country. So it’s clearly not all bad.

You’d like to think that we could take these things that end up being a good idea, and clean them up and wash away the bad.

Blazer is a fascinating figure, and it seems like there are hints of sympathy for him and some of the other corrupt players in the book. Were all of these guys hardened criminals, or did they get wrapped up in how the business worked, and how it had worked for so long?

There’s no question he’s greedy. But there’s something about the culture of corruption that it can almost sneak up on a person. Blazer had a longer history of it. He always had a touch of corruption about him. But I think a lot of the officials in the sport came up because they loved the sport and wanted to be involved in running it. And then they found out that people were lining their pockets and they thought: “Everyone else is doing it. I’d be a fool not to participate in this.”

And when they end up getting arrested and charged, it’s not the same as a mafia guy in Brooklyn. A lot of these guys were truly surprised. If they thought they were doing something wrong, they didn’t think it was something that anyone cared about. They clearly aren’t innocent, and they went to great lengths to hide it. But at the same time, the impunity came from a culture of believing it was OK to do that stuff. And this really was a case of the FBI and DOJ pulling the rug out from under these people.

One point you stress in the book is that fundamentally, this was a crime against the development of the sport, particularly in poorer nations and communities. How did FIFA’s corruption essentially rob development money from the lower levels of soccer?

That’s something that took me a little while to understand. But when I understood the way the bribery took place, it became clearer to me. The money stolen from the sport isn’t just the bribes. Let’s say I’m a sports marketing firm, and I bribe you a million dollars to sign over a rights contract to me. The first piece of it is that million dollars that could have gone to the sport. But it’s also the opportunity cost: What would the value of those rights have been if it was taken to the free market instead of a bribe?

All that money is taken away from the sport. And the second thing was traveling to South America and seeing the conditions of soccer for fans, for kids and for women. That was really eye-opening. There are stadiums in Argentina and Brazil that are absolutely decrepit. And people would explain, the money that was supposed to come to these clubs never comes. You have kids still playing with the proverbial ball made of rags and duct tape, and little girls who can’t play because there are no facilities or leagues for women at all. When you see that, and then you see dudes making millions in bribes and also marketing guys making far more from paying the bribes, I started to get indignant about it. FIFA always ties itself to children and the good of the game. But it’s absurd when you see how they operate. The money doesn’t go to kids. It goes to making soccer officials rich.

Former U.S. Soccer President Sunil Gulati pops up a couple times. He’s friends with Blazer, he ends up with a seat on the Executive Committee. Is there a chance U.S. Soccer is wrapped up in this, and we just don’t know about it yet?

I will say that I don’t believe Gulati is a cooperator. People wonder that and it’s reasonable. It’s curious how this guy who came up in Blazer’s shadow and rose to so much power, and literally had office space in the CONCACAF offices, could be clean. And he might not be clean, but more likely, he’s the kind of guy who decided to turn a blind eye to all the corruption and pretend he didn’t see it.

That said, there are legitimate questions about how U.S. Soccer operates that weirdly parallels a lot of the corruption that we saw in South America, the Caribbean and Central America. The relationship between U.S. Soccer, MLS and this entity called Soccer United Marketing ― that relationship is very questionable. MLS has the rights to the U.S. Soccer Federation wrapped up for years and years to come. There hasn’t been open bidding for those rights since 2002, I think it is. SUM has MLS, but it also has the rights for the U.S. Soccer Federation for men and women. There’s a lot of money to be made, and SUM’s getting all that, and since they haven’t put it out for public bid, it’s really not clear that U.S. Soccer is getting full value for its product. And in that sense it parallels the sort of corruption we saw.

What do you make of FIFA’s reform efforts?

FIFA is battling itself as it tries to reform itself. I’m suspicious of current FIFA president Gianni Infantino. This is a guy who grew up 6 miles from Sepp Blatter. His career echoes that. He was the general secretary of UEFA, which is not unlike being the general secretary of FIFA. Both of them are very similar in a lot of ways, in their ambitions and their role being the sport’s bureaucrat. Their promises to win elections by spilling money all over the place is just too similar. That said, I think Infantino recognizes that that culture is what led to these problems, and he sees an organization that’s in financial chaos right now. This World Cup’s going to bring in a lot of money, but the last three years have been massively income-negative. They’re losing money because of sponsors running away in droves and massive legal bills. I think he sees a pathway to financial security for FIFA by making more money and being more transparent.

When massive amounts of money mixes with a massively popular cultural phenomenon, is it ever going to be clean? It seems kind of hopeless.

But he still talks about patronage and handing out money, and federations around the world are still getting busted for taking bribes. The Ghana football federation got dissolved a week before the World Cup because a documentary came out that showed top officials taking bribes on secret camera. It’s still a deeply corrupt culture. Baby steps are being taken, but it seems like 42-plus years of corruption can’t be cleaned up in two or three years.

On that note, one of the marketing guys in the book says, “There will always be payoffs.” That stuck out to me, because I’m cynical about FIFA’s willingness or ability to clean this up at all. From your reporting, do you believe “there will always be payoffs” is the reality of the situation, given the structure of our major international sporting organizations?

This is like, “What is human nature all about?” When massive amounts of money mixes with a massively popular cultural phenomenon, is it ever going to be clean? I wish it would be different, but it seems kind of hopeless. How do you regulate soccer, and who can oversee this to make sure that people behave in an ethical, clean and fair way that benefits everyone else? It’s not an accident that every single international sports organization is based in Switzerland. The answer is because the Swiss, not only do they offer them a huge tax break, they also basically say, “You can do whatever you want and we’re not going to bother you.” That’s exactly what these groups want. Well, how do you regulate that?

I don’t think the U.S. went in saying, “We’re going to regulate soccer.” I think they thought if we can give soccer a huge kick in the ass, if we can create so much public and political pressure on them that sponsors will run away, they’ll feel they have no option but to react and clean up their act. It’s sort of, kick ’em where it hurts.

My cynicism about the ability for anyone to clean it up made me feel sorry for Steve Berryman, the IRS agent who’s one of the main investigators and one of your central characters. He said he’ll never stop until he cleans up the sport, and I couldn’t help but think, “That’ll never happen.”

That’s right. It’ll never happen. People like him are driven. It’s not just soccer for him. He cared so much about this. He felt, “I have to do this until it’s over, or else it’s a failed investigation.” I think people like him sometimes recognize that they can never get there, but it’s still disheartening, every piece of new corruption we see, and these guys think, “I’ve worked so hard, and … ”

The World Cup is going on right now, it’s in Russia, and corruption has barely been a part of the story. Do you think the book and the upcoming Qatari World Cup will reinvigorate that conversation, or are people just resigned to the belief that this is what FIFA is?

There is some of that resignation. But also, the annoying but true reality of FIFA is that when the World Cup is happening, all the soccer fans around the world forget all their anger and just want to watch the tournament. For three and a half years, everyone bitches about what a mess FIFA is, and then during the World Cup everyone just wants to watch soccer. There could be some reinvigoration in the next few months when the next stupid scandal appears. And I do think Qatar could reinvigorate more of that. There’s a tiny piece of me that thinks we could still see Qatar stripped of the World Cup. That would certainly spur a lot of conversation about this.

You talk at the end of the book about a shift in focus to corruption in the Asian federation. Are DOJ and the FBI tying up loose ends, or are there deeper investigations still going?

There are clear signs that there’s more. This is still cleaning up pieces from the old case, but just Tuesday, a Florida company pleaded guilty to two counts of fraud in the FIFA case. It was a company that was known from the written indictments, but no one had known they were going to be pleading guilty, so it was a new piece of the case. This company’s going to pay $25 million in fines and forfeitures, and it was sort of a sign from DOJ that they have finished what they’re going to do.

That piece at the end of the book with the guy going off to the South Pacific is a guy named Richard Lai. He’s from Guam and he pleaded guilty in May or June of 2017. That was a pretty strong clue, too, that they’re looking at the Asian Football Confederation, which is the one that includes Qatar. I do know from sources that the cooperators in the case are still actively talking to prosecutors, and still spending many, many hours with them discussing many aspects of the case. So I wouldn’t be surprised to see more. That said, a lot of the people who were involved in the case in the beginning have moved on. It’s natural to have some turnover, and people who inherit a case aren’t necessarily as emotionally bought into it as the people who started. So at some point, it could get old.

But not Steve Berryman. He’s still going?

Steve Berryman will never stop.

Voir par ailleurs:

Immigration : quand la droite était (très) à droite
Arnaud Folch
Valeurs actuelles
30/06/2018

Immigration. Alors que Laurent Wauquiez assume une ligne décomplexée sur l’immigration et qu’il tient ce week-end le conseil national des Républicains, Valeurs actuelles a retrouvé les propositions chocs des états généraux de l’opposition RPR-UDF sur l’immigration, signées à l’époque par Alain Juppé, François Bayrou, Alain Madelin… Florilège.

« La France ne peut plus être un pays d’immigration », elle « n’est pas en mesure d’accueillir de nouveaux immigrants »… Voilà, entre autres, ce à quoi s’engageaient la droite et le centre, en cas de retour au pouvoir, à l’occasion de ses “états généraux de l’opposition” (RPR et UDF, transformés en UMP) consacrés à l’immigration, des 31 mars et 1er avril 1990 à Villepinte.

Parmi les participants : Valéry Giscard d’Estaing, Jacques Chirac, Michèle Alliot-Marie, Roselyne Bachelot, Alain Juppé, Gérard Longuet, mais aussi… François Bayrou. Co­responsable, au nom du RPR, de cette convention, c’est Nicolas Sarkozy lui-même qui a cosigné (avec Alain Ma­delin) la préface du compte rendu de 39 pages publié à cette occasion.

Affirmant que « la France ne doit pas être considérée comme un simple espace géographique sur lequel plusieurs civilisations pourraient coexister » et dénonçant le « faux antiracisme militant », ce qui est depuis devenu l’UMP en appelait alors clairement à « la fermeture des frontières » et à la « suspension de l’immigration ». Loin, très loin, du “contrôle régulé” et de “l’immigration choisie” aujourd’hui défendus…

Pas question non plus de « régularisation au cas par cas » pour les « clandestins » (on ne parlait pas alors de “sans-papiers”). Seule solution envisagée : une politique assumée d’expulsions : « On ne peut tolérer que des clandestins puissent rester en France. […] Il faut tout mettre en œuvre pour que les décisions de reconduite à la frontière soient effectives. » Vingt ans après, en 2010, Éric Besson, alors ministre de l’Immigration, reconnaissait pourtant que près de 80 % d’entre elles n’étaient pas exécutés…

Expulsables, aussi, pour la droite des années 1990, les “faux réfugiés” : « La très grande majorité des dossiers déposés à l’Ofpra[Office français de protection des réfugiés et apatrides, NDLR] s’avère injustifiée (de l’ordre de 90 %), ces demandes n’étant qu’un prétexte pour bénéficier des avantages sociaux français. » Même les étudiants étrangers ne sont pas épargnés : « Il faut conditionner le séjour des étudiants étrangers en France à un déroulement normal du cursus universitaire : le titre de séjour doit être renouvelé annuellement en tenant compte des résultats obtenus » – une proposition jamais mise en pra­tique.

Également dans le collimateur : « Le regroupement familial, [qui] pose par son ampleur des problèmes très réels de logement, de scolarisation  et d’encadrement so­cial. » Proposition alors « lar­gement ap­prouvée » par l’ensemble de la droite et du centre : « Corriger l’automaticité du regroupement familial et la réserver aux immigrés titulaires d’une carte de long sé­jour (10 ans) » – ce qui, là encore, n’est toujours pas le cas.

Afin de ne plus attirer de nouveaux immigrés, la droite n’hésitait pas non plus à briser le “tabou” de « notre système de protection sociale », dont il faut « éliminer les points faibles qui créent une incitation artificielle à l’immigration ». C’est ainsi, notamment, que doivent être « vigoureusement combattus […] l’accès aux soins médicaux et hospitaliers par des étrangers en situation irrégulière » – qui envisage aujourd’hui la suppression de la CMU ? Quant à « l’immigré chô­meur, [il] percevrait alors non des allo­cations chômage mais une allocation pour le retour sous forme de capital ou de rente ».

Flirtant avec la “préférence nationale” prônée par le FN, la droite allait jusqu’à s’interroger « s’il ne convient pas de réserver certaines prestations sociales aux nationaux » : « Dans ce domaine, rap­pelle-t-elle, le législateur a admis dans le passé le bénéfice des prestations aux seuls nationaux […] : être étranger en France, ce n’est pas avoir automatiquement et intégralement tous les droits liés à la citoyenneté française. »

“Ce n’est pas aux pouvoirs publics d’organiser l’islam”

N’hésitant pas à pointer « la fécondité des étrangères très supérieure à celle des Françaises (3,2 enfants contre 1,84) et spécialement celle des Maghrébines (entre 4 et 5 enfants) », la droite d’il y a vingt et un ans estimait que « l’automatisme actuel d’acquisition de la natio-nalité pour les jeunes nés en France de parents étrangers n’est pas bon » : « la nationalité doit être demandée par le jeune étranger : elle n’est plus accordée automatiquement » – en 2011, la nationalité française (et l’impossibilité d’être expulsé) est pourtant toujours attribuée d’office entre 16 et 18 ans à tout enfant d’étrangers né sur le sol français.

Particulièrement sévère dans le ta­bleau qu’il dresse des banlieues, où « la lutte des races [sic] remplacerait maintenant bien souvent la lutte des classes », le document de ces états généraux pro­pose de lutter contre la « concentration des populations immigrées » par la mise en place de quotas – mais sans utiliser le mot : « Les élus peuvent intervenir efficacement [et] les collectivités locales […] doivent avoir leur mot à dire quant au nombre d’immigrés qu’elles accueillent sur leur territoire », afin de « tenir compte du seuil de tolérance qui existe dans chaque immeuble ». On imagine les réactions, y compris en son sein, si la droite évoquait aujourd’hui ces mêmes “seuils de tolérance”…

Tout aussi décomplexée promettait d’être la droite concernant l’école, où « l’importance numérique des enfants d’immigrés est trop forte dans certains secteurs géographiques » : « L’école, avançait-elle, n’est pas un lieu d’expression multiculturelle. » Alors que Jean-François Copé proposait, à la fin 2010, des « cours d’ara­be », et Fabienne Keller l’introduction de « cours sur l’histoire de l’Afrique », la droite d’alors était sur une ligne 100 % in­verse : « Les cours de “langues et cultures des pays d’origine” doivent être facultatifs et déplacés en dehors des horaires scolaires. »

Concernant l’islam, nul besoin à l’époque de “débat”, comme l’UMP va en organiser le 5 avril (contre l’avis des centristes), pour assumer que « l’islam n’apparaît pas conforme à nos fondements sociaux et semble incompatible avec le droit français » : « Il y a bien incompatibilité entre l’islam et nos lois. » Les choses, il y a vingt ans, étaient on ne peut plus claires : « C’est à l’islam et à lui seul de [s’adapter] afin d’être compatible avec nos règles. »

Aux antipodes de la voie suivie en 2007 avec la création du Conseil français du culte musulman (CFCM), la droite affirmait en 1990 que « ce n’est pas aux pouvoirs publics d’organiser l’islam ». « On n’intègre pas des communautés mais des individus », estimait-elle : « Il convient de s’opposer […] à toute tentative communautaire qui viserait à instaurer sur le sol français des statuts personnels propres à certaines communautés. »

Pas question, non plus, d’associations musulmanes – permettant aujourd’hui de financer les mosquées : « Les activités cultuelles doivent être exclues de la compétence des associations relevant de la loi de 1901. » Et d’ajouter que « la mainmise de l’étranger sur certaines de ces associations est tout à fait inacceptable », au point de proposer d’« abroger les dispositions socialistes de 1982 supprimant l’autorisation préalable pour les associations étrangères » – qui ne l’ont jamais été. Enfin, « la création de lieux de culte doit se faire dans le respect […] du patrimoine architectural de la France » – ce qui exclut les minarets !

Nicolas Sarkozy l’écrivait dans sa pré­face : cette « véritable politique alternative de l’immigration […] répond aux préoccupations des Français et pourra soustraire enfin ce dossier aux extrêmes qui se le sont accaparé ». Vingt et un ans plus tard, après seize ans de présidence de droite, le discours n’a pas changé. Mais les problèmes – et le FN – demeurent.


Effet spectateur: C’est le mimétisme, imbécile ! (Monkey see, monkey do: New example of bystander effect on Paris commuter train confirms everything is mimetic in whatever we do whether good or bad, but compounded by the effect of diversity)

4 juillet, 2018

Je vous le dis en vérité, toutes les fois que vous avez fait ces choses à l’un de ces plus petits de mes frères, c’est à moi que vous les avez faites. Jésus (Matthieu 25: 40)
Un docteur de la loi (…) voulant se justifier, dit à Jésus : Et qui est mon prochain ? Jésus reprit la parole, et dit : Un homme descendait de Jérusalem à Jéricho. Il tomba au milieu des brigands, qui le dépouillèrent, le chargèrent de coups, et s’en allèrent, le laissant à demi mort. Un sacrificateur, qui par hasard descendait par le même chemin, ayant vu cet homme, passa outre. Un Lévite, qui arriva aussi dans ce lieu, l’ayant vu, passa outre. Mais un Samaritain, qui voyageait, étant venu là, fut ému de compassion lorsqu’il le vit. Il s’approcha, et banda ses plaies, en y versant de l’huile et du vin ; puis il le mit sur sa propre monture, le conduisit à une hôtellerie, et prit soin de lui. Le lendemain, il tira deux deniers, les donna à l’hôte, et dit : Aie soin de lui, et ce que tu dépenseras de plus, je te le rendrai à mon retour. Lequel de ces trois te semble avoir été le prochain de celui qui était tombé au milieu des brigands ? C’est celui qui a exercé la miséricorde envers lui, répondit le docteur de la loi. Et Jésus lui dit : Va, et toi, fais de même. Jésus (Luc 10 : 25-37)
Alors les scribes et les pharisiens amenèrent une femme surprise en adultère; et, la plaçant au milieu du peuple, ils dirent à Jésus: Maître, cette femme a été surprise en flagrant délit d’adultère. Moïse, dans la loi, nous a ordonné de lapider de telles femmes: toi donc, que dis-tu? Ils disaient cela pour l’éprouver, afin de pouvoir l’accuser. Mais Jésus, s’étant baissé, écrivait avec le doigt sur la terre. Comme ils continuaient à l’interroger, il se releva et leur dit: Que celui de vous qui est sans péché jette le premier la pierre contre elle. Et s’étant de nouveau baissé, il écrivait sur la terre. Quand ils entendirent cela, accusés par leur conscience, ils se retirèrent un à un, depuis les plus âgés jusqu’aux derniers; et Jésus resta seul avec la femme qui était là au milieu. Alors s’étant relevé, et ne voyant plus que la femme, Jésus lui dit: Femme, où sont ceux qui t’accusaient? Personne ne t’a-t-il condamnée? Elle répondit: Non, Seigneur. Et Jésus lui dit: Je ne te condamne pas non plus: va, et ne pèche plus. Jean 8: 3-11
Ne croyez pas que je sois venu apporter la paix sur la terre; je ne suis pas venu apporter la paix, mais l’épée. Car je suis venu mettre la division entre l’homme et son père, entre la fille et sa mère, entre la belle-fille et sa belle-mère; et l’homme aura pour ennemis les gens de sa maison. Jésus (Matthieu 10 : 34-36)
L’erreur est toujours de raisonner dans les catégories de la « différence », alors que la racine de tous les conflits, c’est plutôt la « concurrence », la rivalité mimétique entre des êtres, des pays, des cultures. La concurrence, c’est-à-dire le désir d’imiter l’autre pour obtenir la même chose que lui, au besoin par la violence. Sans doute le terrorisme est-il lié à un monde « différent » du nôtre, mais ce qui suscite le terrorisme n’est pas dans cette « différence » qui l’éloigne le plus de nous et nous le rend inconcevable. Il est au contraire dans un désir exacerbé de convergence et de ressemblance. (…) Ce qui se vit aujourd’hui est une forme de rivalité mimétique à l’échelle planétaire. Lorsque j’ai lu les premiers documents de Ben Laden, constaté ses allusions aux bombes américaines tombées sur le Japon, je me suis senti d’emblée à un niveau qui est au-delà de l’islam, celui de la planète entière. Sous l’étiquette de l’islam, on trouve une volonté de rallier et de mobiliser tout un tiers-monde de frustrés et de victimes dans leurs rapports de rivalité mimétique avec l’Occident. Mais les tours détruites occupaient autant d’étrangers que d’Américains. Et par leur efficacité, par la sophistication des moyens employés, par la connaissance qu’ils avaient des Etats-Unis, par leurs conditions d’entraînement, les auteurs des attentats n’étaient-ils pas un peu américains ? On est en plein mimétisme. Ce sentiment n’est pas vrai des masses, mais des dirigeants. Sur le plan de la fortune personnelle, on sait qu’un homme comme Ben Laden n’a rien à envier à personne. Et combien de chefs de parti ou de faction sont dans cette situation intermédiaire, identique à la sienne. Regardez un Mirabeau au début de la Révolution française : il a un pied dans un camp et un pied dans l’autre, et il n’en vit que de manière plus aiguë son ressentiment. Aux Etats-Unis, des immigrés s’intègrent avec facilité, alors que d’autres, même si leur réussite est éclatante, vivent aussi dans un déchirement et un ressentiment permanents. Parce qu’ils sont ramenés à leur enfance, à des frustrations et des humiliations héritées du passé. Cette dimension est essentielle, en particulier chez des musulmans qui ont des traditions de fierté et un style de rapports individuels encore proche de la féodalité. (…) Cette concurrence mimétique, quand elle est malheureuse, ressort toujours, à un moment donné, sous une forme violente. A cet égard, c’est l’islam qui fournit aujourd’hui le ciment qu’on trouvait autrefois dans le marxismeRené Girard
L’inauguration majestueuse de l’ère « post-chrétienne » est une plaisanterie. Nous sommes dans un ultra-christianisme caricatural qui essaie d’échapper à l’orbite judéo-chrétienne en « radicalisant » le souci des victimes dans un sens antichrétien. (…) Jusqu’au nazisme, le judaïsme était la victime préférentielle de ce système de bouc émissaire. Le christianisme ne venait qu’en second lieu. Depuis l’Holocauste , en revanche, on n’ose plus s’en prendre au judaïsme, et le christianisme est promu au rang de bouc émissaire numéro un. (…) Le mouvement antichrétien le plus puissant est celui qui réassume et « radicalise » le souci des victimes pour le paganiser. (…) Comme les Eglises chrétiennes ont pris conscience tardivement de leurs manquements à la charité, de leur connivence avec l’ordre établi, dans le monde d’hier et d’aujourd’hui, elles sont particulièrement vulnérables au chantage permanent auquel le néopaganisme contemporain les soumet. René Girard
Notre monde est de plus en plus imprégné par cette vérité évangélique de l’innocence des victimes. L’attention qu’on porte aux victimes a commencé au Moyen Age, avec l’invention de l’hôpital. L’Hôtel-Dieu, comme on disait, accueillait toutes les victimes, indépendamment de leur origine. Les sociétés primitives n’étaient pas inhumaines, mais elles n’avaient d’attention que pour leurs membres. Le monde moderne a inventé la « victime inconnue », comme on dirait aujourd’hui le « soldat inconnu ». Le christianisme peut maintenant continuer à s’étendre même sans la loi, car ses grandes percées intellectuelles et morales, notre souci des victimes et notre attention à ne pas nous fabriquer de boucs émissaires, ont fait de nous des chrétiens qui s’ignorent. René Girard
« Que celui qui se croit sans péché lui jette la première pierre ! » Pourquoi la première pierre ? Parce qu’elle est seule décisive. Celui qui la jette n’a personne à imiter. Rien de plus facile que d’imiter un exemple déjà donné. Donner soi-même l’exemple est tout autre chose. La foule est mimétiquement mobilisée, mais il lui reste un dernier seuil à franchir, celui de la violence réelle. Si quelqu’un jetait la première pierre, aussitôt les pierres pleuvraient. En attirant l’attention sur la première pierre, la parole de Jésus renforce cet obstacle ultime à la lapidation. Il donne aux meilleurs de cette foule le temps d’entendre sa parole et de s’examiner eux-mêmes. S’il est réel, cet examen ne peut manquer de découvrir le rapport circulaire de la victime et du bourreau. Le scandale qu’incarne cette femme à leurs yeux, ces hommes le portent déjà en eux-mêmes, et c’est pour s’en débarrasser qu’ils le projettent sur elle, d’autant plus aisément, bien sûr, qu’elle est vraiment coupable. Pour lapider une victime de bon coeur, il faut se croire différent d’elle, et la convergence mimétique, je le rappelle, s’accompagne d’une illusion de divergence. C’est la convergence réelle combinée avec l’illusion de divergence qui déclenche ce que Jésus cherche à prévenir, le mécanisme du bouc émissaire. La foule précède l’individu. Ne devient vraiment individu que celui qui, se détachant de la foule, échappe à l’unanimité violente. Tous ne sont pas capables d’autant d’initiative. Ceux qui en sont capables se détachent les premiers et, ce faisant, empêchent la lapidation. (…) A côté des temps individuels, donc, il y a toujours un temps social dans notre texte, mais il singe désormais les temps individuels, c’est le temps des modes et des engouements politiques, intellectuels, etc. Le temps reste ponctué par des mécanismes mimétiques. Sortir de la foule le premier, renoncer le premier à jeter des pierres, c’est prendre le risque d’en recevoir. La décision en sens inverse aurait été plus facile, car elle se situait dans le droit fil d’un emballement mimétique déjà amorcé. La première pierre est moins mimétique que les suivantes, mais elle n’en est pas moins portée par la vague de mimétisme qui a engendré la foule. Et les premiers à décider contre la lapidation ? Faut-il penser que chez eux au moins il n’y a aucune imitation ? Certainement pas. Même là il y en a, puisque c’est Jésus qui suggère à ces hommes d’agir comme ils le font. La décision contre la violence resterait impossible, nous dit le christianisme, sans cet Esprit divin qui s’appelle le Paraclet, c’est-à-dire, en grec ordinaire, « l’avocat de la défense » : c’est bien ici le rôle de Jésus lui-même. Il laisse d’ailleurs entendre qu’il est lui-même le premier Paraclet, le premier défenseur des victimes. Et il l’est surtout par la Passion qui est ici, bien sûr, sous-entendue. La théorie mimétique insiste sur le suivisme universel, sur l’impuissance des hommes à ne pas imiter les exemples les plus faciles, les plus suivis, parce que c’est cela qui prédomine dans toute société. Il ne faut pas en conclure qu’elle nie la liberté individuelle. En situant la décision véritable dans son contexte vrai, celui des contagions mimétiques partout présentes, cette théorie donne à ce qui n’est pas mécanique, et qui pourtant ne diffère pas du tout dans sa forme de ce qui l’est, un relief que la libre décision n’a pas chez les penseurs qui ont toujours la liberté à la bouche et de ce fait même, croyant l’exalter, la dévaluent complètement. Si on glorifie le décisif sans voir ce qui le rend très difficile, on ne sort jamais de la métaphysique la plus creuse. Même le renoncement au mimétisme violent ne peut pas se répandre sans se transformer en mécanisme social, en mimétisme aveugle. Il y a une lapidation à l’envers symétrique de la lapidation à l’endroit non dénuée de violence, elle aussi. C’est ce que montrent bien les parodies de notre temps. Tous ceux qui auraient jeté des pierres s’il s’était trouvé quelqu’un pour jeter la première sont mimétiquement amenés à n’en pas jeter. Pour la plupart d’entre eux, la vraie raison de la non-violence n’est pas la dure réflexion sur soi, le renoncement à la violence : c’est le mimétisme, comme d’habitude. Il y a toujours emballement mimétique dans une direction ou dans une autre. En s’engouffrant dans la direction déjà choisie par les premiers, les « mimic men » se félicitent de leur esprit de décision et de liberté. Il ne faut pas se leurrer. Dans une société qui ne lapide plus les femmes adultères, beaucoup d’hommes n’ont pas vraiment changé. La violence est moindre, mieux dissimulée, mais structurellement identique à ce qu’elle a toujours été. Il n’y a pas sortie authentique du mimétisme, mais soumission mimétique à une culture qui prône cette sortie. Dans toute aventure sociale, quelle qu’en soit la nature, la part d’individualisme authentique est forcément minime mais pas inexistante. Il ne faut pas oublier surtout que le mimétisme qui épargne les victimes est infiniment supérieur objectivement, moralement, à celui qui les tue à coups de pierres. Il faut laisser les fausses équivalences à Nietzsche et aux esthétismes décadents. Le récit de la femme adultère nous fait voir que des comportements sociaux identiques dans leur forme et même jusqu’à un certain point dans leur fond, puisqu’ils sont tous mimétiques, peuvent néanmoins différer les uns des autres à l’infini. La part de mécanisme et de liberté qu’ils comportent est infiniment variable. Mais cette inépuisable diversité ne prouve rien en faveur du nihilisme cognitif ; elle ne prouve pas que les comportements sont incomparables et inconnaissables. Tout ce que nous avons besoin de connaître pour résister aux automatismes sociaux, aux contagions mimétiques galopantes, est accessible à la connaissance. René Girard
Jésus s’appuie sur la Loi pour en transformer radicalement le sens. La femme adultère doit être lapidée : en cela la Loi d’Israël ne se distingue pas de celle des nations. La lapidation est à la fois une manière de reproduire et de contenir le processus de mise à mort de la victime dans des limites strictes. Rien n’est plus contagieux que la violence et il ne faut pas se tromper de victime. Parce qu’elle redoute les fausses dénonciations, la Loi, pour les rendre plus difficiles, oblige les délateurs, qui doivent être deux au minimum, à jeter eux-mêmes les deux premières pierres. Jésus s’appuie sur ce qu’il y a de plus humain dans la Loi, l’obligation faite aux deux premiers accusateurs de jeter les deux premières pierres ; il s’agit pour lui de transformer le mimétisme ritualisé pour une violence limitée en un mimétisme inverse. Si ceux qui doivent jeter » la première pierre » renoncent à leur geste, alors une réaction mimétique inverse s’enclenche, pour le pardon, pour l’amour. (…) Jésus sauve la femme accusée d’adultère. Mais il est périlleux de priver la violence mimétique de tout exutoire. Jésus sait bien qu’à dénoncer radicalement le mauvais mimétisme, il s’expose à devenir lui-même la cible des violences collectives. Nous voyons effectivement dans les Évangiles converger contre lui les ressentiments de ceux qu’ils privent de leur raison d’être, gardiens du Temple et de la Loi en particulier. » Les chefs des prêtres et les Pharisiens rassemblèrent donc le Sanhédrin et dirent : « Que ferons-nous ? Cet homme multiplie les signes. Si nous le laissons agir, tous croiront en lui ». » Le grand prêtre Caïphe leur révèle alors le mécanisme qui permet d’immoler Jésus et qui est au cœur de toute culture païenne : » Ne comprenez-vous pas ? Il est de votre intérêt qu’un seul homme meure pour tout le peuple plutôt que la nation périsse » (Jean XI, 47-50) (…) Livrée à elle-même, l’humanité ne peut pas sortir de la spirale infernale de la violence mimétique et des mythes qui en camouflent le dénouement sacrificiel. Pour rompre l’unanimité mimétique, il faut postuler une force supérieure à la contagion violente : l’Esprit de Dieu, que Jean appelle aussi le Paraclet, c’est-à-dire l’avocat de la défense des victimes. C’est aussi l’Esprit qui fait révéler aux persécuteurs la loi du meurtre réconciliateur dans toute sa nudité. (…) Ils utilisent une expression qui est l’équivalent de » bouc émissaire » mais qui fait mieux ressortir l’innocence foncière de celui contre qui tous se réconcilient : Jésus est désigné comme » Agneau de Dieu « . Cela veut dire qu’il est la victime émissaire par excellence, celle dont le sacrifice, parce qu’il est identifié comme le meurtre arbitraire d’un innocent — et parce que la victime n’a jamais succombé à aucune rivalité mimétique — rend inutile, comme le dit l’Épître aux Hébreux, tous les sacrifices sanglants, ritualisés ou non, sur lesquels est fondée la cohésion des communautés humaines. La mort et la Résurrection du Christ substituent une communion de paix et d’amour à l’unité fondée sur la contrainte des communautés païennes. L’Eucharistie, commémoration régulière du » sacrifice parfait » remplace la répétition stérile des sacrifices sanglants. (…) En même temps, le devoir du chrétien est de dénoncer le péché là où il se trouve. Le communisme a pu s’effondrer sans violence parce que le monde libre et le monde communiste avaient accepté de ne plus remettre en cause les frontières existantes ; à l’intérieur de ces frontières, des millions de chrétiens ont combattu sans violence pour la vérité, pour que la lumière soit faite sur le mensonge et la violence des régimes qui asservissaient leurs pays. Encore une fois, face au danger de mimétisme universel de la violence, vous n’avez qu’une réponse possible : le christianisme. René Girard
Si nous voulons aborder le « fait religieux » autrement que sous la forme d’une collection de savoirs, forcément émiettés et terriblement lacunaires, une voie peut être l’approfondissement d’un texte assez bien choisi pour qu’il rende le « religieux » intelligible. Ce postulat d’intelligibilité fonde le christianisme par essence. Il ne saurait y avoir contradiction, en toute dernière instance, entre ce message « religieux » et la rationalité, et ce malgré le contentieux historique lourd entre l’Eglise et la philosophie des Lumières. Ce texte en est une illustration magnifique. Il suffit de le lire en oubliant qu’il nous a été transmis par une institution religieuse pour qu’il nous devienne singulièrement utile, et pour commencer sur le plan professionnel. Voilà une situation dite de « conflit » et qui pourrait dégénérer en « violence ». Cette fois c’est l’analyse du philosophe René Girard qui peut servir d’éclairage. Comme F. Quéré, il observe que l’épisode marque une étape dans un drame qui aboutira à l’explosion de violence du Golgotha, lieu où Jésus mourra crucifié. Mais au cours de cette scène qui se déroule au Temple, la spirale de violence est enrayée. Cette spirale, que Girard nomme aussi « l’escalade » est toujours mimétique ; elle procède d’un entraînement mutuel et aboutit dans un cercle fermé, où, comme dans un chaudron, la tension monte, les pulsions violentes convergeant vers une victime placée sans défense « au milieu du groupe ». La réponse apportée par cet artiste de la non violence qu’est Jésus tient ici d’abord à une attitude. « Mais Jésus, se baissant, se mit à tracer des traits sur le sol ». Les yeux baissés évitent ainsi la rencontre des regards. Or c’est de leur croisement que procède la violence mimétique. Il faut en avoir fait l’expérience pour comprendre à quel point une formule comme « Regarde-moi dans les yeux ! » peut être vécue comme agressive lorsque le maître, outré, croit ainsi provoquer les aveux de l’élève ! Donc, sans regarder cette troupe d’excités, Jésus s’absorbe dans une autre occupation : « il trace des traits sur le sol ». (…) Le verbe « graphein » qui a donné « graphie » pointe aussi bien l’écriture que le dessin. Dommage pour les commentateurs ultérieurs qui y voyaient la relativisation de la Loi de l’Ancien Testament, destinée à être dépassée, puisqu’écrite sur le sable. Mais le terme « gué » n’a pas ce sens : c’est la « terre », ou le « sol », ce socle qui nous est commun, que nous soyons agresseurs ou agressés. Il est possible d’ailleurs que Jésus ait su lire, mais non écrire, ce qui était courant à l’époque. Tout au plus, mais c’est là l’interprétation que me suggère mon enthousiasme, pourrait-on comprendre que l’activité graphique, par la concentration qu’elle requiert, oblige à prendre du recul, et contribue à la résolution du conflit ! (…) Les peintres quant à eux, astreints à rassembler dans une image immobile un développement narratif, anticiperont souvent la suite, et inscriront dans leur représentation la parole de Jésus : « que celui qui n’a jamais péché lui jette la première pierre ». Cette phrase est un coup de génie, parce que c’est aussi la solution la plus simple. D’abord l’énonciation se fait au singulier, sans pour autant désigner nommément quelqu’un. La spirale du « défoulement », toujours collectif, est rompue. Mais avec un grand doigté, par un protagoniste qui prend le risque calculé de l’accompagner : « Allez-y, lapidez-la, mais… ». La phrase reprend très certainement la disposition juridique du Deutéronome relative aux témoins, mais en procurant un éclairage aigu sur son fondement. En matière de lapidation, c’est « commencer » qui est la grande affaire ! Le fait de pointer ainsi la nature du phénomène suffit apparemment à l’inverser : le cercle mortel se défait, et les agresseurs s’en vont, « à commencer par les plus vieux ». Jean-Marc Muller
Des neurones qui stimulent en même temps, sont des neurones qui se lient ensemble. Règle de Hebb (1949)
Le phénomène est déjà fabuleux en soi. Imaginez un peu : il suffit que vous me regardiez faire une série de gestes simples – remplir un verre d’eau, le porter à mes lèvres, boire -, pour que dans votre cerveau les mêmes zones s’allument, de la même façon que dans mon cerveau à moi, qui accomplis réellement l’action. C’est d’une importance fondamentale pour la psychologie. D’abord, cela rend compte du fait que vous m’avez identifié comme un être humain : si un bras de levier mécanique avait soulevé le verre, votre cerveau n’aurait pas bougé. Il a reflété ce que j’étais en train de faire uniquement parce que je suis humain. Ensuite, cela explique l’empathie. Comme vous comprenez ce que je fais, vous pouvez entrer en empathie avec moi. Vous vous dites : « S’il se sert de l’eau et qu’il boit, c’est qu’il a soif. » Vous comprenez mon intention, donc mon désir. Plus encore : que vous le vouliez ou pas, votre cerveau se met en état de vous faire faire la même chose, de vous donner la même envie. Si je baille, il est très probable que vos neurones miroir vont vous faire bailler – parce que ça n’entraîne aucune conséquence – et que vous allez rire avec moi si je ris, parce que l’empathie va vous y pousser. Cette disposition du cerveau à imiter ce qu’il voit faire explique ainsi l’apprentissage. Mais aussi… la rivalité. Car si ce qu’il voit faire consiste à s’approprier un objet, il souhaite immédiatement faire la même chose, et donc, il devient rival de celui qui s’est approprié l’objet avant lui ! C’est la vérification expérimentale de la théorie du « désir mimétique » de René Girard ! Voilà une théorie basée au départ sur l’analyse de grands textes romanesques, émise par un chercheur en littérature comparée, qui trouve une confirmation neuroscientifique parfaitement objective, du vivant même de celui qui l’a conçue. Un cas unique dans l’histoire des sciences ! (…) Notre désir est toujours mimétique, c’est-à-dire inspiré par, ou copié sur, le désir de l’autre. L’autre me désigne l’objet de mon désir, il devient donc à la fois mon modèle et mon rival. De cette rivalité naît la violence, évacuée collectivement dans le sacré, par le biais de la victime émissaire. À partir de ces hypothèses, Girard et moi avons travaillé pendant des décennies à élargir le champ du désir mimétique à ses applications en psychologie et en psychiatrie. En 1981, dans Un mime nommé désir, je montrais que cette théorie permet de comprendre des phénomènes étranges tels que la possession – négative ou positive -, l’envoûtement, l’hystérie, l’hypnose… L’hypnotiseur, par exemple, en prenant possession, par la suggestion, du désir de l’autre, fait disparaître le moi, qui s’évanouit littéralement. Et surgit un nouveau moi, un nouveau désir qui est celui de l’hypnotiseur. (…) et ce qui est formidable, c’est que ce nouveau « moi » apparaît avec tous ses attributs : une nouvelle conscience, une nouvelle mémoire, un nouveau langage et des nouvelles sensations. Si l’hypnotiseur dit : « Il fait chaud » bien qu’il fasse frais, le nouveau moi prend ces sensations suggérées au pied de la lettre : il sent vraiment la chaleur et se déshabille. De toutes ces applications du désir mimétique, j’en suis venu à la théorie plus globale d’une « psychologie mimétique » – qui trouve également une vérification dans la découverte des neurones miroirs et leur rôle dans l’apprentissage. Le désir de l’autre entraîne le déclenchement de mon désir. Mais il entraîne aussi, ainsi, la formation du moi. En fait, c’est le désir qui engendre le moi par son mouvement. Nous sommes des « moi du désir ». Sans le désir, né en miroir, nous n’existerions pas ! Seulement voilà : le temps psychologique fonctionnant à l’inverse de celui de l’horloge, le moi s’imagine être possesseur de son désir, et s’étonne de voir le désir de l’autre se porter sur le même objet que lui. Il y a là deux points nodaux, qui rendent la psychologie mimétique scientifique, en étant aussi constants et universels que la gravitation l’est en physique : la revendication du moi de la propriété de son désir et celle de son antériorité sur celui de l’autre. Et comme la gravitation, qui permet aussi bien de construire des maisons que de faire voler des avions, toutes les figures de psychologie – normale ou pathologique – ne sont que des façons pour le sujet de faire aboutir ces deux revendications. On comprend que la théorie du désir mimétique ait suscité de nombreux détracteurs : difficile d’accepter que notre désir ne soit pas original, mais copié sur celui d’un autre. (…) Boris Cyrulnik explique (…) que – souvent par défaut d’éducation et pour n’avoir pas été suffisamment regardé lui-même – l’être humain peut ne pas avoir d’empathie. Les neurones miroirs ne se développent pas, ou ils ne fonctionnent pas, et cela donne ce que Cyrulnik appelle un pervers. Je ne sais pas si c’est vrai, ça mérite une longue réflexion. (…) Ce rôle de la pression sociale est extraordinairement bien expliqué dans Les Bienveillantes, de Jonathan Littel. Il montre qu’en fait, ce sont des modèles qui rivalisent : révolté dans un premier temps par le traitement réservé aux prisonniers, le personnage principal, officier SS, finit par renoncer devant l’impossibilité de changer les choses. Ses neurones miroirs sont tellement imprégnés du modèle SS qu’il perd sa sensibilité aux influences de ses propres perceptions, et notamment à la pitié. Il y a lutte entre deux influences, et les neurones miroirs du régime SS l’emportent. La cruauté envers les prisonniers devient finalement une habitude justifiée. Plutôt qu’une absence ou carence des neurones miroirs, cela indique peut-être simplement la force du mimétisme de groupe. Impossible de rester assis quand la « ola » emporte la foule autour de vous lors d’un match de football – même si vous n’aimez pas le foot ! Parce que tous vos neurones miroirs sont mobilisés par la pression mimétique de l’entourage. De même, les campagnes publicitaires sont des luttes acharnées entre marques voisines pour prendre possession, par la suggestion, des neurones miroirs des auditeurs ou spectateurs. Et c’est encore la suggestion qui explique pourquoi les membres d’un groupe en viennent à s’exprimer de la même façon. Il semblerait normal que les neurones miroirs soient dotés, comme les autres, d’une certaine plasticité. Ils agissent en tout cas tout au long de la vie. Et la pression du groupe n’a pas besoin d’être totalitaire : dans nos sociétés, c’est de façon « spontanée » que tout le monde fait la même chose. Jean-Michel Oughourlian
En présence de la diversité, nous nous replions sur nous-mêmes. Nous agissons comme des tortues. L’effet de la diversité est pire que ce qui avait été imaginé. Et ce n’est pas seulement que nous ne faisons plus confiance à ceux qui ne sont pas comme nous. Dans les communautés diverses, nous ne faisons plus confiance à ceux qui nous ressemblent. Robert Putnam
J’étais à l’étage inférieur quand j’ai entendu des premiers gémissements, assez faibles. J’ai pensé à des enfants qui avaient fait une bêtise. Les gémissements ont recommencé encore une fois, puis une autre alors je suis montée voir à l’étage ce qu’il se passait. Avec une autre dame, Aurélie, nous nous sommes retrouvées seules. Tous les gens qui étaient là sont descendus à Auber. On a vu la maman vaciller. Nous l’avons allongée et j’ai juste eu le temps de prendre le bébé qui arrivait dans mes bras. (…) Ce qui est grave, c’est l’indifférence. Personne n’est allé voir pourquoi cette dame gémissait, ce qui se passait. Et puis, tous les gens sont descendus sans apporter de l’aide. Ça aurait pu mal finir ou être encore plus grave. Eliane (cadre commerciale)
Il suffit d’une toute petite étincelle et c’est tout le groupe qui s’élève contre l’agresseur. […] Le but ce n’est pas de faire de chacun d’entre nous un super-héros, mais juste de savoir que l’union fait la force. Aurélia Bloch (france info)
Bibb Latané et John Darley, deux chercheurs américains en psychologie sociale, ont mis en lumière l’existence de ce « bystander effect », ou « effet spectateur ». En laboratoire, un participant est installé dans un box, avec un système d’interphone. Un complice, présent dans la discussion, simule alors une crise d’épilepsie. Les chercheurs constatent que si le participant pense être le seul interlocuteur de la victime, il aura davantage tendance à intervenir. Par contre, s’il est dans une discussion de groupe et que les autres ne réagissent pas, c’est le contraire. « L’effet spectateur, c’est le fait que plus il y a de témoins, moins on est poussé à agir parce que la réaction individuelle est influencée par celle des autres », explique Olivia Mons, porte-parole de la fédération France Victimes, à franceinfo. Lorsqu’un groupe de personnes assiste à une scène de détresse, un phénomène de « dilution de la responsabilité » opère. Ainsi, « plus on est nombreux, moins on va réagir », affirme Martine Batt, professeure de psychologie à l’université de Lorraine. Est-ce que j’interprète bien ce qui est en train de se passer, ou bien peut-être que j’exagère ce que je vois ? Pourquoi réagirais-je, alors que les autres ne le font pas ? Est-ce que je suis légitime à intervenir ou est-ce que je vais être ridicule ? Toutes ces interrogations retardent le temps d’action, voire empêchent toute intervention des témoins. Lorsque quelqu’un est le seul spectateur des faits, « il peut y avoir une espèce de calcul qui va se faire », explique Peggy Chekroun, professeure de psychologie sociale à l’université de Paris Nanterre. Il opère alors, « assez automatiquement, rapidement et pas forcément de manière consciente », la balance « coût-bénéfice » de sa propre intervention. Ces facteurs peuvent être personnels (« Vais-je perdre du temps ? ») ou collectifs (« Que va-t-on penser de moi si je n’interviens pas ? »). « La réponse va sortir en fonction de ce calcul », conclut l’enseignante. Sans compter la peur que peut inspirer une situation surprenante et inhabituelle. « C’est une émotion très puissante qui peut être vraiment inhibitrice d’une aide », rappelle Olivia Mons. (…) Culpabilité, honte… Les témoins passifs vivent avec le poids de leur apathie. « On a parfois des personnes qui viennent nous voir en se sentant quasiment autant victimes que la victime directe », explique Olivia Mons. « Bien sûr que la société condamne la non-réaction, on dit toujours ‘Moi j’aurais fait mieux’, parce qu’on a le syndrome du sauveur… Mais il faut nuancer ! », surenchérit-elle. A cause de ces mécanismes de psychologie sociale et de la peur paralysante d’une telle situation, elle appelle à « relativiser le côté ‘je suis témoin et je me sauve parce que je suis lâche' ». Mais pour les victimes, cette apathie de la part des témoins est désastreuse. Elle peut être ressentie comme une double peine : « La peine d’avoir été agressé et la peine surtout de ne pas avoir de valeur aux yeux des autres et d’être rien », analyse Aurélia Bloch, lors de son passage dans l’émission « C à vous », en décembre 2015. L’article 223-6 du Code pénal prévoit une peine de cinq ans de prison et une amende de 75 000 euros pour non-assistance à personne en danger. Mais peu de témoins passifs sont poursuivis en justice : « C’est quelque chose sur lequel on n’a pas beaucoup de jurisprudence », explique Jean-Philippe Vauthier, professeur de droit à l’université de Guyane. Le procureur de Lille avait, dans un premier temps, envisagé des poursuites dans l’affaire de Cécile P., avant d’abandonner, faute d’informations suffisantes sur les témoins. La non-assistance à personne en danger existe « pour combattre l’égoïsme sans imposer l’héroïsme », rappelle Jean-Philippe Vauthier. « Il faut que l’intervention soit sans péril pour moi ou pour les autres, décrypte le spécialiste. Tout va dépendre du mode d’action choisi. On ne va pas forcer quelqu’un à intervenir directement, mais si la personne n’appelle pas les secours, ça pourra lui être reproché. » Comment lutter contre notre inclinaison à rester inactifs ? Qu’il s’agisse d’un accident de la route, un malaise dans la rue ou du harcèlement dans les transports, des attitudes peuvent permettre de contrer l’apathie des témoins. « Il y a différents degrés d’action. Tirer une sonnette d’alarme à quai, avoir une intervention active en cas de harcèlement… ça peut être aussi un simple sourire, se lever ou se rapprocher… ça peut aider, le fait de montrer par un moyen ou un autre une sorte d’empathie avec la victime », argue Olivia Mons La connaissance de « l’effet spectateur » pourrait en limiter les conséquences. « On peut éduquer très tôt contre ses effets, expliquer comment appeler à l’aide et faire des enseignements sur les effets de groupe », prône Martine Batt. Aurélia Bloch en est persuadée, « si c’était à refaire, [elle] ne referai[t] pas du tout de la même façon » : « À l’époque, je ne savais pas du tout quoi faire. […] En fait, je pense que j’étais comme la plupart des personnes qui sont témoins. Je n’étais pas formée. » France info

C’est monkey see, monkey do, imbécile !

A l’heure où l’on reparle …

Avec cet accouchement spontané dans le RER parisien il y a deux semaines où quasiment personne n’est intervenu …

Du fameux effet spectateur

Comment ne pas repenser à ce fascinant documentaire de 2015 d’une journaliste de Franceinfo …

Mais aussi aux lumineuses analyses du regretté René Girard

Montrant l’importance, pour toutes nos actions et confirmé par la découverte des « neurones miroirs », de l’effet mimétique …

Et ce aussi bien pour le mal (les effets de lynchage) …

Que, mondialisation oblige, pour le bien (les effets de sauvetage) …

Ou même ses parodies (les emballements que l’on sait du politiquement correct) …

Et donc de l’importance, à l’instar du fameux épisode évangélique de la femme adultère, de la première pierre …

Ou plus précisément du refus de la première pierre qui peut entrainer tous les autres ?

Mais comment aussi ne pas repenser …

En ces temps d’invasion migratoire (pardon: « mixité sociale » !) imposée

Où entre déséquilibrés ou crieurs d’Allah akbaru la moindre rencontre peut se révéler fatale …

Aux célèbres analyses de Robert Putnam …

Et en particulier au facteur aggravant de la diversité

Qui loin des discours émerveillés et édifiants de nos élites protégées des conséquences de leurs propres décisions …

Peut nous pousser à ne plus faire confiance non seulement à ceux qui ne sont pas comme nous …

Mais aussi à ceux qui nous ressemblent ?

Ils assistent à une agression ou à un accident mais ne font rien : on vous explique le « bystander effect »
Une femme accouche dans une rame de RER et seulement deux personnes parmi les nombreuses présentes lui viennent en aide. Une autre se fait sexuellement agresser sur un quai de métro et aucun des dix témoins ne réagit… Etonnant ?
Lison Verriez
Franceinfo
03/07/2018

Il est environ 11 heures, ce lundi 18 juin. Les passagers du RER A arrivent en gare d’Auber, lorsque des gémissements commencent à se faire entendre à l’étage supérieur de la rame. Lamata Karamoko vient de perdre les eaux et s’apprête à accoucher dans le wagon. « Personne n’est allé voir pourquoi cette dame gémissait, ce qu’il se passait, témoigne Eliane, qui a assisté à la scène, dans Le ParisienEt puis tous les gens sont descendus sans apporter de l’aide. » Avec une autre passagère, elle tente d’épauler la jeune maman.

Et vous, qu’auriez-vous fait ? Accidents, malaises, agressions… Ces dernières années, la presse s’est fait l’écho à de nombreuses reprises de la passivité des témoins de certains faits-divers. Ce phénomène a un nom : le « bystander effect ».

« Plus on est nombreux, moins on va réagir »

Le concept émerge après le meurtre de Kitty Genovese en 1964. Cette New-Yorkaise de 28 ans est agressée, violée et poignardée en pleine rue dans un quartier tranquille du Queens, vers 3 heures du matin, alors qu’elle rentrait du travail. Le lendemain, la presse (en anglais) dénonce le silence des 38 témoins qui auraient assisté, depuis leur domicile, à la lente agonie de la jeune femme. Si le nombre de témoins a par la suite été contesté, des scientifiques se sont emparés de ce cas pour interroger la réaction – ou l’absence de réaction – des témoins.

Bibb Latané et John Darley, deux chercheurs américains en psychologie sociale, ont mis en lumière l’existence de ce « bystander effect », ou « effet spectateur ». En laboratoire, un participant est installé dans un box, avec un système d’interphone. Un complice, présent dans la discussion, simule alors une crise d’épilepsie. Les chercheurs constatent que si le participant pense être le seul interlocuteur de la victime, il aura davantage tendance à intervenir. Par contre, s’il est dans une discussion de groupe et que les autres ne réagissent pas, c’est le contraire.

« L’effet spectateur, c’est le fait que plus il y a de témoins, moins on est poussé à agir parce que la réaction individuelle est influencée par celle des autres », explique Olivia Mons, porte-parole de la fédération France Victimes, à franceinfo. Lorsqu’un groupe de personnes assiste à une scène de détresse, un phénomène de « dilution de la responsabilité » opère. Ainsi, « plus on est nombreux, moins on va réagir », affirme Martine Batt, professeure de psychologie à l’université de Lorraine. Est-ce que j’interprète bien ce qui est en train de se passer, ou bien peut-être que j’exagère ce que je vois ? Pourquoi réagirais-je, alors que les autres ne le font pas ? Est-ce que je suis légitime à intervenir ou est-ce que je vais être ridicule ? Toutes ces interrogations retardent le temps d’action, voire empêchent toute intervention des témoins.

Lorsque quelqu’un est le seul spectateur des faits, « il peut y avoir une espèce de calcul qui va se faire », explique Peggy Chekroun, professeure de psychologie sociale à l’université de Paris Nanterre. Il opère alors, « assez automatiquement, rapidement et pas forcément de manière consciente », la balance « coût-bénéfice » de sa propre intervention. Ces facteurs peuvent être personnels (« Vais-je perdre du temps ? ») ou collectifs (« Que va-t-on penser de moi si je n’interviens pas ? »). « La réponse va sortir en fonction de ce calcul », conclut l’enseignante. 

Sans compter la peur que peut inspirer une situation surprenante et inhabituelle. « C’est une émotion très puissante qui peut être vraiment inhibitrice d’une aide », rappelle Olivia Mons.

« J’ai été témoin d’un viol et je n’ai pas bougé »

« Je suis coupable de non-assistance à personne en danger », reconnaît Aurélia Bloch, dans son documentaire du même nom, diffusé le 8 décembre 2015 sur France 5. Un dimanche d’avril 2004, elle s’installe dans son train apparemment vide, en direction de Paris. Les voix d’une femme et de plusieurs hommes s’élèvent dans la rame. Elle ne les voit pas, mais entend des bruits de coups, la femme dire non et les hommes, ricaner. L’alarme du train est loin. « Elle ne demande pas d’aide », « elle est sûrement consentante », « j’ai peur de passer pour une folle »« Je me posais plein de questions », raconte la journaliste à franceinfo. Elle se terre dans son fauteuil, le reste du trajet, « trente minutes figées, comme anesthésiée », commente-t-elle dans son film.

On est dans la culpabilité sans en parler. […] C’était quelque chose de très enfoui, ça ne faisait pas l’objet d’une culpabilité quotidienne.Aurélia Bloch, journalisteà franceinfo

Jusqu’à l’affaire de Cécile P., en 2014. Sur un quai de métro lillois, cette jeune femme est sexuellement agressée par un homme aux alentours de 22h30. Autour d’elle, une dizaine de témoins, mais aucune réaction. L’affaire, très médiatisée, réveille les souvenirs d’Aurélia Bloch.

C’est une sorte d’exutoire. […] C’était une façon, en comprenant pourquoi les témoins étaient passifs, de comprendre pourquoi je l’avais été.Aurélia Bloch, journalisteà franceinfo

Culpabilité, honte… Les témoins passifs vivent avec le poids de leur apathie. « On a parfois des personnes qui viennent nous voir en se sentant quasiment autant victimes que la victime directe », explique Olivia Mons. « Bien sûr que la société condamne la non-réaction, on dit toujours ‘Moi j’aurais fait mieux’, parce qu’on a le syndrome du sauveur… Mais il faut nuancer ! », surenchérit-elle. A cause de ces mécanismes de psychologie sociale et de la peur paralysante d’une telle situation, elle appelle à « relativiser le côté ‘je suis témoin et je me sauve parce que je suis lâche' ».

Mais pour les victimes, cette apathie de la part des témoins est désastreuse. Elle peut être ressentie comme une double peine : « La peine d’avoir été agressé et la peine surtout de ne pas avoir de valeur aux yeux des autres et d’être rien », analyse Aurélia Bloch, lors de son passage dans l’émission « C à vous », en décembre 2015.

L’article 223-6 du Code pénal prévoit une peine de cinq ans de prison et une amende de 75 000 euros pour non-assistance à personne en danger. Mais peu de témoins passifs sont poursuivis en justice : « C’est quelque chose sur lequel on n’a pas beaucoup de jurisprudence », explique Jean-Philippe Vauthier, professeur de droit à l’université de Guyane. Le procureur de Lille avait, dans un premier temps, envisagé des poursuites dans l’affaire de Cécile P., avant d’abandonner, faute d’informations suffisantes sur les témoins.

La non-assistance à personne en danger existe « pour combattre l’égoïsme sans imposer l’héroïsme », rappelle Jean-Philippe Vauthier. « Il faut que l’intervention soit sans péril pour moi ou pour les autres, décrypte le spécialiste. Tout va dépendre du mode d’action choisi. On ne va pas forcer quelqu’un à intervenir directement, mais si la personne n’appelle pas les secours, ça pourra lui être repproché. »

« Il y a différents degrés d’action »

Comment lutter contre notre inclinaison à rester inactifs ? Qu’il s’agisse d’un accident de la route, un malaise dans la rue ou du harcèlement dans les transports, des attitudes peuvent permettre de contrer l’apathie des témoins. « Il y a différents degrés d’action. Tirer une sonnette d’alarme à quai, avoir une intervention active en cas de harcèlement… ça peut être aussi un simple sourire, se lever ou se rapprocher… ça peut aider, le fait de montrer par un moyen ou un autre une sorte d’empathie avec la victime », argue Olivia Mons.

Il suffit d’une toute petite étincelle et c’est tout le groupe qui s’élève contre l’agresseur. […] Le but ce n’est pas de faire de chacun d’entre nous un super-héros, mais juste de savoir que l’union fait la force.Aurélia Bloch, journalisteà franceinfo

La connaissance de « l’effet spectateur » pourrait en limiter les conséquences. « On peut éduquer très tôt contre ses effets, expliquer comment appeler à l’aide et faire des enseignements sur les effets de groupe », prône Martine Batt. Aurélia Bloch en est persuadée, « si c’était à refaire, [elle] ne referai[t] pas du tout de la même façon » : « À l’époque, je ne savais pas du tout quoi faire. […] En fait, je pense que j’étais comme la plupart des personnes qui sont témoins. Je n’étais pas formée. »

Voir aussi:

Bébé né dans le RER : «J’ai eu très peur mais j’étais contente de l’entendre pleurer»
Elia Dahan et Nicolas Maviel

Le Parisien

19 juin 2018

Nous avons rencontré la femme qui a mis au monde, ce lundi, un bébé dans le RER A avec l’aide de deux femmes présentes. Maman et bébé vont bien.
Allongée sur son lit d’hôpital Lamata, 28 ans, se remet doucement de son accouchement, ce mardi soir. A ses côtés, Mohamed, en layette bleu, dort à poings fermés. Le bébé, prénommé Mohamed, du RER est serein, il mesure 51 cm et pèse 3,4 kilos. L’enfant et sa mère sont arrivés à l’hôpital de Clamart (Hauts-de-Seine) lundi 18 juin vers 18 heures. Quelques heures plus tôt, Lamata donnait naissance à son troisième enfant à la station Auber du RER. « J’étais avec mes deux enfants et je me rendais à l’hôpital, raconte la mère de famille. J’avais rendez-vous ce jeudi, mais je sentais des contractions donc j’ai voulu y aller plus tôt. » Mais dans le RER, les contractions s’accentuent. Lamata, avec ses deux aînés, âgés de 7 et 2 ans se trouve alors à l’étage du wagon. « Il n’y avait personne à ce moment-là, se souvient la jeune maman. Puis mes enfants se sont mis à pleurer, et des gens sont venus. Je ne pensais pas du tout que j’étais en train d’accoucher. » Il est 11h10 et Mohamed pousse son premier cri dans le train. « J’ai eu très peur, mais j’étais contente de l’entendre pleurer », confie la jeune femme. Encore alitée, elle peut compter sur le soutient de sa famille, et de sa cousine, Makoulanga, qui s’est rendu à son chevet ce mardi soir après le travail. « Je m’occupe de ses enfants qui vivent chez moi à Antony pour l’instant », confie cette-dernière en caressant la tête du nouveau-né. Latima a encore à réaliser le caractère exceptionnel de son accouchement. Pour l’instant elle récupère et prend doucement son petit dernier dans ses bras quand il se met à crier pour lui donner le biberon.

Eliane, cadre commerciale, est encore toute bouleversée et émue par son lundi dans le RER A mais aussi… révoltée. Cette maman de quatre grands enfants, entre 20 et 25 ans, a aidé Lamata à accoucher avec une autre passagère, Aurélie.

« J’étais à l’étage inférieur quand j’ai entendu des premiers gémissements, assez faibles. J’ai pensé à des enfants qui avaient fait une bêtise. Les gémissements ont recommencé encore une fois, puis une autre alors je suis montée voir à l’étage ce qu’il se passait », explique cette habitante du Val-de-Marne qui revenait d’un cours d’anglais sur les Champs-Elysées (VIIIe). Et d’enchaîner : « Avec une autre dame, Aurélie, nous nous sommes retrouvées seules. Tous les gens qui étaient là sont descendus à Auber. On a vu la maman vaciller. Nous l’avons allongée et j’ai juste eu le temps de prendre le bébé qui arrivait dans mes bras. »

« Les minutes m’ont paru interminables »
Les deux femmes demandent alors à un monsieur qui passait par là, de tirer la sonnette d’alarme et d’appeler les secours. La maman et ses deux « sages-femmes » se retrouvent à nouveau seules dans leur wagon. « Les minutes m’ont paru interminables avant que les secours n’arrivent. Moi, je ne pensais qu’à mettre le bébé de côté pour qu’il puisse respirer et à couper le cordon ombilical. Aurélie faisait en sorte que la maman reste consciente et que le bébé n’ait pas froid », détaille Eliane.

Si, depuis lundi soir, les enfants d’Eliane sont encore plus fiers de leur maman, cette dernière est très remontée, comme sa comparse. « Ce qui est grave, c’est l’indifférence. Personne n’est allé voir pourquoi cette dame gémissait, ce qu’il se passait. Et puis, tous les gens sont descendus sans apporter de l’aide. Ça aurait pu mal finir ou être encore plus grave », conclut Eliane qui sourit toujours lorsqu’elle repense à ce petit garçon qu’elle a accueilli.


Affaire de la petite Yanela: C’est la formulation, imbécile ! (It’s not fake news, it’s misstated news, stupid !)

24 juin, 2018
https://i1.wp.com/www.theaugeanstables.com/wp-content/uploads/2011/11/ghetto-boy-2.jpg

Two children detained by the Border Patrol in a holding cell in Nogales, Ariz. This image has been widely shared on social media in recent days, offered as an example of the Trump administration’s cruel policies toward immigrants, but in fact the picture was taken in 2014.

La

Les fausses images d'enfants séparés de leurs parents à la frontière USA-Mexique

Devrai-je sacrifier mon enfant premier-né pour payer pour mon crime, le fils, chair de ma chair, pour expier ma faute? On te l’a enseigné, ô homme, ce qui est bien et ce que l’Eternel attend de toi: c’est que tu te conduises avec droiture, que tu prennes plaisir à témoigner de la bonté et qu’avec vigilance tu vives pour ton Dieu. Michée 6: 7-8
Laissez les petits enfants, et ne les empêchez pas de venir à moi; car le royaume des cieux est pour ceux qui leur ressemblent. Jésus (Matthieu 19: 14)
Quiconque reçoit en mon nom un petit enfant comme celui-ci, me reçoit moi-même. Mais, si quelqu’un scandalisait un de ces petits qui croient en moi, il vaudrait mieux pour lui qu’on suspendît à son cou une meule de moulin, et qu’on le jetât au fond de la mer. Jésus (Matthieu 18: 5-6)
Une civilisation est testée sur la manière dont elle traite ses membres les plus faibles. Pearl Buck
Le monde moderne n’est pas mauvais : à certains égards, il est bien trop bon. Il est rempli de vertus féroces et gâchées. Lorsqu’un dispositif religieux est brisé (comme le fut le christianisme pendant la Réforme), ce ne sont pas seulement les vices qui sont libérés. Les vices sont en effet libérés, et ils errent de par le monde en faisant des ravages ; mais les vertus le sont aussi, et elles errent plus férocement encore en faisant des ravages plus terribles. Le monde moderne est saturé des vieilles vertus chrétiennes virant à la folie.  G.K. Chesterton
Je crois que le moment décisif en Occident est l’invention de l’hôpital. Les primitifs s’occupent de leurs propres morts. Ce qu’il y a de caractéristique dans l’hôpital c’est bien le fait de s’occuper de tout le monde. C’est l’hôtel-Dieu donc c’est la charité. Et c’est visiblement une invention du Moyen-Age. René Girard
Notre monde est de plus en plus imprégné par cette vérité évangélique de l’innocence des victimes. L’attention qu’on porte aux victimes a commencé au Moyen Age, avec l’invention de l’hôpital. L’Hôtel-Dieu, comme on disait, accueillait toutes les victimes, indépendamment de leur origine. Les sociétés primitives n’étaient pas inhumaines, mais elles n’avaient d’attention que pour leurs membres. Le monde moderne a inventé la « victime inconnue », comme on dirait aujourd’hui le « soldat inconnu ». Le christianisme peut maintenant continuer à s’étendre même sans la loi, car ses grandes percées intellectuelles et morales, notre souci des victimes et notre attention à ne pas nous fabriquer de boucs émissaires, ont fait de nous des chrétiens qui s’ignorent. René Girard
L’inauguration majestueuse de l’ère « post-chrétienne » est une plaisanterie. Nous sommes dans un ultra-christianisme caricatural qui essaie d’échapper à l’orbite judéo-chrétienne en « radicalisant » le souci des victimes dans un sens antichrétien. René Girard
J’espère offrir mon fils unique en martyr, comme son père. Dalal Mouazzi (jeune veuve d’un commandant du Hezbollah mort en 2006 pendant la guerre du Liban, à propos de son gamin de 10 ans)
Nous n’aurons la paix avec les Arabes que lorsqu’ils aimeront leurs enfants plus qu’ils ne nous détestent. Golda Meir
Les Israéliens ne savent pas que le peuple palestinien a progressé dans ses recherches sur la mort. Il a développé une industrie de la mort qu’affectionnent toutes nos femmes, tous nos enfants, tous nos vieillards et tous nos combattants. Ainsi, nous avons formé un bouclier humain grâce aux femmes et aux enfants pour dire à l’ennemi sioniste que nous tenons à la mort autant qu’il tient à la vie. Fathi Hammad (responsable du Hamas, mars 2008)
L’image correspondait à la réalité de la situation, non seulement à Gaza, mais en Cisjordanie. Charles Enderlin (Le Figaro, 27/01/05)
Oh, ils font toujours ça. C’est une question de culture. Représentants de France 2 (cités par Enderlin)
La mort de Mohammed annule, efface celle de l’enfant juif, les mains en l’air devant les SS, dans le Ghetto de Varsovie. Catherine Nay (Europe 1)
Il y a lieu de décider que Patrick Karsenty a exercé de bonne foi son droit à la libre critique (…) En répondant à Denis Jeambar et à Daniel Leconte dans le Figaro du 23 janvier 2005 que « l’image correspondait à la réalité de la situation, non seulement à Gaza, mais en Cisjordanie », alors que la diffusion d’un reportage s’entend comme le témoignage de ce que le journaliste a vu et entendu, Charles Enderlin a reconnu que le film qui a fait le tour du monde en entrainant des violences sans précédent dans toute la région ne correspondait peut-être pas au commentaire qu’il avait donné. Laurence Trébucq (Présidente de la Cour d’appel de Paris, 21.05.08)
Voilà sept ans qu’une campagne obstinée et haineuse s’efforce de salir la dignité professionnelle de notre confrère Charles Enderlin, correspondant de France 2 à Jerusalem. Voilà sept ans que les mêmes individus tentent de présenter comme une « supercherie » et une « série de scènes jouées » , son reportage montrant la mort de Mohammed al-Doura, 12 ans, tué par des tirs venus de la position israélienne, le 30 septembre 2000, dans la bande de Gaza, lors d’un affrontement entre l’armée israélienne et des éléments armés palestiniens. Appel du Nouvel observateur (27 mai 2008)
This is not staging, it’s playing for the camera. When they threw stones and Molotov cocktails, it was in part for the camera. That doesn’t mean it’s not true. They wanted to be filmed throwing stones and being hit by rubber bullets. All of us — the ARD too — did reports on kids confronting the Israeli army, in order to be filmed in Ramallah, in Gaza. That’s not staging, that’s reality. Charles Enderlin
Dans le numéro 1931 du Nouvel Observateur, daté du 8 novembre 2001, Sara Daniel a publié un reportage sur le « crime d’honneur » en Jordanie. Dans son texte, elle révélait qu’à Gaza et dans les territoires occupés, les crimes dits d’honneur qui consistent pour des pères ou des frères à abattre les femmes jugées légères représentaient une part importante des homicides. Le texte publié, en raison d’un défaut de guillemets et de la suppression de deux phrases dans la transmission, laissait penser que son auteur faisait sienne l’accusation selon laquelle il arrivait à des soldats israéliens de commettre un viol en sachant, de plus, que les femmes violées allaient être tuées. Il n’en était évidemment rien et Sara Daniel, actuellement en reportage en Afghanistan, fait savoir qu’elle déplore très vivement cette erreur qui a gravement dénaturé sa pensée. Une mise au point de Sara Daniel (Le Nouvel Observateur, le 15 novembre 2001)
Les Israéliens ne savent pas que le peuple palestinien a progressé dans ses recherches sur la mort. Il a développé une industrie de la mort qu’affectionnent toutes nos femmes, tous nos enfants, tous nos vieillards et tous nos combattants. Ainsi, nous avons formé un bouclier humain grâce aux femmes et aux enfants pour dire à l’ennemi sioniste que nous tenons à la mort autant qu’il tient à la vie. Fathi Hammad (responsable du Hamas, mars 2008)
Les pays européens qui ont transformé la Méditerranée en un cimetière de migrants partagent la responsabilité de chaque réfugié mort. Erdogan
Mr. Kurdi brought his family to Turkey three years ago after fleeing fighting first in Damascus, where he worked as a barber, then in Aleppo, then Kobani. His Facebook page shows pictures of the family in Istanbul crossing the Bosporus and feeding pigeons next to the famous Yeni Cami, or new mosque. From his hospital bed on Wednesday, Mr. Kurdi told a Syrian radio station that he had worked on construction sites for 50 Turkish lira (roughly $17) a day, but it wasn’t enough to live on. He said they depended on his sister, Tima Kurdi, who lived in Canada, for help paying the rent. Ms. Kurdi, speaking Thursday in a Vancouver suburb, said that their father, still in Syria, had suggested Abdullah go to Europe to get his damaged teeth fixed and find a way to help his family leave Turkey. She said she began wiring her brother money three weeks ago, in €1,000 ($1,100) amounts, to help pay for the trip. Shortly after, she said her brother called her and said he wanted to bring his whole family to Europe, as his wife wasn’t able to support their two boys alone in Istanbul. “If we go, we go all of us,” Ms. Kurdi recounted him telling her. She said she spoke to his wife last week, who told her she was scared of the water and couldn’t swim. “I said to her, ‘I cannot push you to go. If you don’t want to go, don’t go,’” she said. “But I guess they all decided they wanted to do it all together.” At the morgue, Mr. Kurdi described what happened after they set off from the deserted beach, under cover of darkness. “We went into the sea for four minutes and then the captain saw that the waves are so high, so he steered the boat and we were hit immediately. He panicked and dived into the sea and fled. I took over and started steering, the waves were so high the boat flipped. I took my wife in my arms and I realized they were all dead.” Mr. Kurdi gave different accounts of what happened next. In one interview, he said he swam ashore and walked to the hospital. In another, he said he was rescued by the coast guard. In Canada, Ms. Kurdi said her brother had sent her a text message around 3 a.m. Turkish time Wednesday confirming they had set off. (…) “He said, ‘I did everything in my power to save them, but I couldn’t,’” she said. “My brother said to me, ‘My kids have to be the wake-up call for the whole world.’” WSJ
Personne ne dit que ce n’est pas raisonnable de partir de Turquie avec deux enfants en bas âge sur une mer agitée dans un frêle esquife. Arno Klarsfeld
La justice israélienne a dit disposer d’une déposition selon laquelle la famille d’un bébé palestinien mort dans des circonstances contestées dans la bande de Gaza avait été payée par le Hamas pour accuser Israël, ce que les parents ont nié. Vif émoi après la mort de l’enfant. Leïla al-Ghandour, âgée de huit mois, est morte mi-mai alors que l’enclave palestinienne était depuis des semaines le théâtre d’une mobilisation massive et d’affrontements entre Palestiniens et soldats israéliens le long de la frontière avec Gaza. Son décès a suscité un vif émoi. Sa famille accuse l’armée israélienne d’avoir provoqué sa mort en employant des lacrymogènes contre les protestataires, parmi lesquels se trouvait la fillette. La fillette souffrait-elle d’un problème cardiaque ? L’armée israélienne, se fondant sur les informations d’un médecin palestinien resté anonyme mais qui selon elle connaissait l’enfant et sa famille, dit que l’enfant souffrait d’un problème cardiaque. Le ministère israélien de la Justice a rendu public jeudi l’acte d’inculpation d’un Gazaoui de 20 ans, présenté comme le cousin de la fillette. Selon le ministère, il a déclaré au cours de ses interrogatoires par les forces israéliennes que les parents de Leila avaient touché 8.000 shekels (1.800 euros) de la part de Yahya Sinouar, le chef du Hamas dans la bande de Gaza, pour dire que leur fille était morte des inhalations de gaz. Une « fabrication » du Hamas dénoncée par Israël. Les parents ont nié ces déclarations, réaffirmé que leur fille était bien morte des inhalations, et ont contesté qu’elle était malade. Selon la famille, Leïla al-Ghandour avait été emmenée près de la frontière par un oncle âgé de 11 ans et avait été prise dans les tirs de lacrymogènes. Europe 1
Donald Trump aurait (…) menti en affirmant que la criminalité augmentait en Allemagne, en raison de l’entrée dans le pays de 1,1 million de clandestins en 2015. (…) Les articles se sont immédiatement multipliés pour dénoncer « le mensonge » du président américain. Pourquoi ? Parce que les autorités allemandes se sont félicitées d’une baisse des agressions violentes en 2017. C’est vrai, elles ont chuté de 5,1% par rapport à 2016. Est-il possible, cependant, de feindre à ce point l’incompréhension ? Car les détracteurs zélés du président omettent de préciser que la criminalité a bien augmenté en Allemagne à la suite de cette vague migratoire exceptionnelle : 10% de crimes violents en plus, sur les années 2015 et 2016. L’étude réalisée par le gouvernement allemand et publiée en janvier dernier concluait même que 90% de cette augmentation était due aux jeunes hommes clandestins fraîchement accueillis, âgés de 14 à 30 ans. L’augmentation de la criminalité fut donc indiscutablement liée à l’accueil de 1,1 millions de clandestins pendant l’année 2015. C’est évidement ce qu’entend démontrer Donald Trump. Et ce n’est pas tout. Les chiffres du ministère allemand de l’Intérieur pour 2016 révèlent également une implication des étrangers et des clandestins supérieure à celle des Allemands dans le domaine de la criminalité. Et en hausse. La proportion d’étrangers parmi les personnes suspectées d’actes criminels était de 28,7% en 2014, elle est passée à 40,4% en 2016, avant de chuter à 35% en 2017 (ce qui reste plus important qu’en 2014). En 2016, les étrangers étaient 3,5 fois plus impliqués dans des crimes que les Allemands, les clandestins 7 fois plus. Des chiffres encore plus élevés dans le domaine des crimes violents (5 fois plus élevés chez les étrangers, 15 fois chez les clandestins) ou dans celui des viols en réunion (10 fois plus chez les étrangers, 42 fois chez les clandestins !). Factuellement, la criminalité n’augmente pas aujourd’hui en Allemagne. Mais l’exceptionnelle vague migratoire voulue par Angela Merkel en 2015 a bien eu pour conséquence l’augmentation de la criminalité en Allemagne. Les Allemands, eux, semblent l’avoir très bien compris. Valeurs actuelles
Je vous demande de ne rien céder, dans ces temps troublés que nous vivons, de votre amour pour l’Europe. Je vous le dis avec beaucoup de gravité. Beaucoup la détestent, mais ils la détestent depuis longtemps et vous les voyez monter, comme une lèpre, un peu partout en Europe, dans des pays où nous pensions que c’était impossible de la voir réapparaître. Et des amis voisins, ils disent le pire et nous nous y habituons. Emmanuel Macron
Il y a des choses insoutenables. Mais pourquoi on en est arrivé là ? Parce que justement il y a des gens comme Emmanuel Macron qui venaient donner des leçons de morale aux autres. Il y a une inquiétude identitaire » en Europe, « c’est une réalité politique. Tous les donneurs de leçon ont tué l’Europe, il y a une angoisse chez les Européens d’être dilués, pas une angoisse raciste, mais une angoisse de ne plus pouvoir être eux, chez eux. Jean-Sébastien Ferjou
Our message absolutely is don’t send your children unaccompanied, on trains or through a bunch of smugglers. We don’t even know how many of these kids don’t make it, and may have been waylaid into sex trafficking or killed because they fell off a train. Do not send your children to the borders. If they do make it, they’ll get sent back. More importantly, they may not make it. Obama (2014)
I also think that we have to understand the difficulty that President Obama finds himself in because there are laws that impose certain obligations on him. And it was my understanding that the numbers have been moderating in part as the Department of Homeland Security and other law enforcement officials understood that separating children from families — I mean, the horror of a father or a mother going to work and being picked up and immediately whisked away and children coming home from school to an empty house and nobody can say where their mother or father is, that is just not who we are as Americans. And so, I do think that while we continue to make the case which you know is very controversial in some corridors, that we have to reform our immigration system and we needed to do it yesterday. That’s why I approved of the bill that was passed in the Senate. We need to show humanity with respect to people to people who are working, contributing right now. And deporting them, leaving their children alone or deporting an adolescent, doing anything that is so contrary to our core values, just makes no sense. So I would be very open to trying to figure out ways to change the law, even if we don’t get to comprehensive immigration reform to provide more leeway and more discretion for the executive branch. (…) the numbers are increasing dramatically. And the main reason I believe why that’s happening is that the violence in certain of those Central American countries is increasing dramatically. And there is not sufficient law enforcement or will on the part of the governments of those countries to try to deal with this exponential increase in violence, drug trafficking, the drug cartels, and many children are fleeing from that violence. (…) first of all, we have to provide the best emergency care we can provide. We have children 5 and 6 years old who have come up from Central America. We need to do more to provide border security in southern Mexico. (…) they should be sent back as soon as it can be determined who responsible adults in their families are, because there are concerns whether all of them should be sent back. But I think all of them who can be should be reunited with their families. (…) But we have so to send a clear message, just because your child gets across the border, that doesn’t mean the child gets to stay. So, we don’t want to send a message that is contrary to our laws or will encourage more children to make that dangerous journey. Hillary Clinton (2014)
Over the past six years, President Obama has tried to make children the centerpiece of his efforts to put a gentler face on U.S. immigration policy. Even as his administration has deported a record number of unauthorized immigrants, surpassing two million deportations last year, it has pushed for greater leniency toward undocumented children. After trying and failing to pass the Dream Act legislation, which would offer a path to permanent residency for immigrants who arrived before the age of 16, the president announced an executive action in 2012 to block their deportation. Last November, Obama added another executive action to extend similar protections to undocumented parents. “We’re going to keep focusing enforcement resources on actual threats to our security,” he said in a speech on Nov. 20. “Felons, not families. Criminals, not children. Gang members, not a mom who’s working hard to provide for her kids.” But the president’s new policies apply only to immigrants who have been in the United States for more than five years; they do nothing to address the emerging crisis on the border today. Since the economic collapse of 2008, the number of undocumented immigrants coming from Mexico has plunged, while a surge of violence in Central America has brought a wave of migrants from Honduras, El Salvador and Guatemala. According to recent statistics from the Department of Homeland Security, the number of refugees fleeing Central America has doubled in the past year alone — with more than 61,000 “family units” crossing the U.S. border, as well as 51,000 unaccompanied children. For the first time, more people are coming to the United States from those countries than from Mexico, and they are coming not just for opportunity but for survival. The explosion of violence in Central America is often described in the language of war, cartels, extortion and gangs, but none of these capture the chaos overwhelming the region. Four of the five highest murder rates in the world are in Central American nations. The collapse of these countries is among the greatest humanitarian disasters of our time. While criminal organizations like the 18th Street Gang and Mara Salvatrucha exist as street gangs in the United States, in large parts of Honduras, Guatemala and El Salvador they are so powerful and pervasive that they have supplanted the government altogether. People who run afoul of these gangs — which routinely demand money on threat of death and sometimes kidnap young boys to serve as soldiers and young girls as sexual slaves — may have no recourse to the law and no better option than to flee. The American immigration system defines a special pathway for refugees. To qualify, most applicants must present themselves to federal authorities, pass a “credible fear interview” to demonstrate a possible basis for asylum and proceed through a “merits hearing” before an immigration judge. Traditionally, those who have completed the first two stages are permitted to live with family and friends in the United States while they await their final hearing, which can be months or years later. If authorities believe an applicant may not appear for that court date, they can require a bond payment as guarantee or place the refugee in a monitoring system that may include a tracking bracelet. In the most extreme cases, a judge may deny bond and keep the refugee in a detention facility until the merits hearing. The rules are somewhat different when children are involved. Under the terms of a 1997 settlement in the case of Flores v. Meese, children who enter the country without their parents must be granted a “general policy favoring release” to the custody of relatives or a foster program. When there is cause to detain a child, he or she must be housed in the least restrictive environment possible, kept away from unrelated adults and provided access to medical care, exercise and adequate education. Whether these protections apply to children traveling with their parents has been a matter of dispute. The Flores settlement refers to “all minors who are detained” by the Immigration and Naturalization Service and its “agents, employees, contractors and/or successors in office.” When the I.N.S. dissolved into the Department of Homeland Security in 2003, its detention program shifted to the U.S. Immigration and Customs Enforcement agency. Federal judges have ruled that ICE is required to honor the Flores protections for all children in its custody. Even so, in 2005, the administration of George W. Bush decided to deny the Flores protections to refugee children traveling with their parents. Instead of a “general policy favoring release,” the administration began to incarcerate hundreds of those families for months at a time. To house them, officials opened the T. Don Hutto Family Detention Center near Austin, Tex. Within a year, the administration faced a lawsuit over the facility’s conditions. Legal filings describe young children forced to wear prison jumpsuits, to live in dormitory housing, to use toilets exposed to public view and to sleep with the lights on, even while being denied access to appropriate schooling. In a pretrial hearing, a federal judge in Texas blasted the administration for denying these children the protections of the Flores settlement. “The court finds it inexplicable that defendants have spent untold amounts of time, effort and taxpayer dollars to establish the Hutto family-detention program, knowing all the while that Flores is still in effect,” the judge wrote. The Bush administration settled the suit with a promise to improve the conditions at Hutto but continued to deny that children in family detention were entitled to the Flores protections. In 2009, the Obama administration reversed course, abolishing family detention at Hutto and leaving only a small facility in Pennsylvania to house refugee families in exceptional circumstances. For all other refugee families, the administration returned to a policy of release to await trial. Studies have shown that nearly all detainees who are released from custody with some form of monitoring will appear for their court date. But when the number of refugees from Central America spiked last summer, the administration abruptly announced plans to resume family detention. (…) From the beginning, officials were clear that the purpose of the new facility in Artesia was not so much to review asylum petitions as to process deportation orders. “We have already added resources to expedite the removal, without a hearing before an immigration judge, of adults who come from these three countries without children,” the secretary of Homeland Security, Jeh Johnson, told a Senate committee in July. “Then there are adults who brought their children with them. Again, our message to this group is simple: We will send you back.” Elected officials in Artesia say that Johnson made a similar pledge during a visit to the detention camp in July. “He said, ‘As soon as we get them, we’ll ship them back,’ ” a city councilor from Artesia named Jose Luis Aguilar recalled. The mayor of the city, Phillip Burch, added, “His comment to us was that this would be a ‘rapid deportation process.’ Those were his exact words.” (…) “I arrived on July 5 and turned myself in at 2 a.m.,” a 28-year-old mother of two named Ana recalled. In Honduras, Ana ran a small business selling trinkets and served on the P.T.A. of her daughter’s school. “I lived well,” she said — until the gangs began to pound on her door, demanding extortion payments. Within days, they had escalated their threats, approaching Ana brazenly on the street. “One day, coming home from my daughter’s school, they walked up to me and put a gun to my head,” she said. “They told me that if I didn’t give them the money in less than 24 hours, they would kill me.” Ana had already seen friends raped and murdered by the gang, so she packed her belongings that night and began the 1,800-mile journey to the U.S. border with her 7-year-old daughter. Four weeks later, in McAllen, Tex., they surrendered as refugees. Ana and her daughter entered Artesia in mid-July. In October they were still there. Ana’s daughter was sick and losing weight rapidly under the strain of incarceration. Their lawyer, a leader in Chicago’s Mormon Church named Rebecca van Uitert, said that Ana’s daughter became so weak and emaciated that doctors threatened drastic measures. “They were like, ‘You’ve got to force her to eat, and if you don’t, we’re going to put a PICC line in her and force-feed her,’ ” van Uitert said. Ana said that when her daughter heard the doctor say this, “She started to cry and cry.” (…) Many of the volunteers in Artesia tell similar stories about the misery of life in the facility. “I thought I was pretty tough,” said Allegra Love, who spent the previous summer working on the border between Mexico and Guatemala. “I mean, I had seen kids in all manner of suffering, but this was a really different thing. It’s a jail, and the women and children are being led around by guards. There’s this look that the kids have in their eyes. This lackadaisical look. They’re just sitting there, staring off, and they’re wasting away. That was what shocked me most.” The detainees reported sleeping eight to a room, in violation of the Flores settlement, with little exercise or stimulation for the children. Many were under the age of 6 and had been raised on a diet of tortillas, rice and chicken bits. In Artesia, the institutional cafeteria foods were as unfamiliar as the penal atmosphere, and to their parents’ horror, many of the children refused to eat. “Gaunt kids, moms crying, they’re losing hair, up all night,” an attorney named Maria Andrade recalled. Another, Lisa Johnson-Firth, said: “I saw children who were malnourished and were not adapting. One 7-year-old just lay in his mother’s arms while she bottle-fed him.” Mary O’Leary, who made three trips to Artesia last fall, said: “I was trying to talk to one client about her case, and just a few feet away at another table there was this lady with a toddler between 2 and 4 years old, just lying limp. This was a sick kid, and just with this horrible racking cough.” (…) Attorneys for the Obama administration have argued in court, like the Bush administration previously, that the protections guaranteed by the Flores settlement do not apply to children in family detention. “The Flores settlement comes into play with unaccompanied minors,” a lawyer for the Department of Homeland Security named Karen Donoso Stevens insisted to a judge on Aug. 4. “That argument is moot here, because the juvenile is detained — is accompanied and detained — with his mother.” Federal judges have consistently rejected this position. Just as the judge reviewing family detention in 2007 called the denial of Flores protections “inexplicable,” the judge presiding over the Aug. 4 hearing issued a ruling in September that Homeland Security officials in Artesia must honor the Flores Settlement Agreement. “The language of the F.S.A. is unambiguous,” Judge Roxanne Hladylowycz wrote. “The F.S.A. was designed to create a nationwide policy for the detention of all minors, not only those who are unaccompanied.” Olavarria said she was not aware of that ruling and would not comment on whether the Department of Homeland Security believes that the Flores ruling applies to children in family detention today. (…) As the pro bono project in Artesia continued into fall, its attorneys continued to win in court. By mid-November, more than 400 of the detained women and children were free on bond. Then on Nov. 20, the administration suddenly announced plans to transfer the Artesia detainees to the ICE detention camp in Karnes, Tex., where they would fall under a new immigration court district with a new slate of judges. That announcement came at the very moment the president was delivering a live address on the new protections available to established immigrant families. In an email to notify Artesia volunteers about the transfer, an organizer for AILA named Stephen Manning wrote, “The disconnect from the compassionate-ish words of the president and his crushing policies toward these refugees is shocking.” Brown was listening to the speech in her car, while driving to Denver for a rare weekend at home, when her cellphone buzzed with the news that 20 of her clients would be transferred to Texas the next morning. Many of them were close to a bond release; in San Antonio, they might be detained for weeks or months longer. Brown pulled her car to the side of the highway and spent three hours arguing to delay the transfer. Over the next two weeks, officials moved forward with the plan. By mid-December, most of the Artesia detainees were in Karnes (…) One of McPhaul’s colleagues, Judge Gary Burkholder, was averaging a 91.6 percent denial rate for the asylum claims. Some Karnes detainees had been in the facility for nearly six months and could remain there another six. (…) “I agree,” Sischo said. “We should not be spending resources on detaining these families. They should be released. But people don’t understand the law. They think they should be deported because they’re ‘illegals.’ So they’re missing a very big part of the story, which is that they aren’t breaking the law. They’re trying to go through the process that’s laid out in our laws.” Wil S. Hylton (NYT magazine, 2015)
It was the kind of story destined to take a dark turn through the conservative news media and grab President Trump’s attention: A vast horde of migrants was making its way through Mexico toward the United States, and no one was stopping them. “Mysterious group deploys ‘caravan’ of illegal aliens headed for U.S. border,” warned Frontpage Mag, a site run by David Horowitz, a conservative commentator. The Gateway Pundit, a website that was most recently in the news for spreading conspiracies about the school shooting in Parkland, Fla., suggested the real reason the migrants were trying to enter the United States was to collect social welfare benefits. And as the president often does when immigration is at issue, he saw a reason for Americans to be afraid. “Getting more dangerous. ‘Caravans’ coming,” a Twitter post from Mr. Trump read. The story of “the caravan” followed an arc similar to many events — whether real, embellished or entirely imagined — involving refugees and migrants that have roused intense suspicion and outrage on the right. The coverage tends to play on the fears that hiding among mass groups of immigrants are many criminals, vectors of disease and agents of terror. And often the president, who announced his candidacy by blaming Mexico for sending rapists and drug dealers into the United States, acts as an accelerant to the hysteria. The sensationalization of this story and others like it seems to serve a common purpose for Mr. Trump and other immigration hard-liners: to highlight the twin dangers of freely roving migrants — especially those from Muslim countries — and lax immigration laws that grant them easy entry into Western nations. The narrative on the right this week, for example, mostly omitted that many people in the caravan planned to resettle in Mexico, not the United States. And it ignored how many of those who did intend to come here would probably go through the legal process of requesting asylum at a border checkpoint — something miles of new wall and battalions of additional border patrol would not have stopped. (…) The story of the caravan has been similarly exaggerated. And the emotional outpouring from the right has been raw — that was the case on Fox this week when the TV host Tucker Carlson shouted “You hate America!” at an immigrants rights activist after he defended the people marching through Mexico. The facts of the caravan are not as straightforward as Mr. Trump or many conservative pundits have portrayed them. The story initially gained widespread attention after BuzzFeed News reported last week that more than 1,000 Central American migrants, mostly from Honduras, were making their way north toward the United States border. Yet the BuzzFeed article and other coverage pointed out that many in the group were planning to stay in Mexico. That did not stop Mr. Trump from expressing dismay on Tuesday with a situation “where you have thousands of people that decide to just walk into our country, and we don’t have any laws that can protect it.” The use of disinformation in immigration debates is hardly unique to the United States. Misleading crime statistics, speculation about sinister plots to undermine national sovereignty and Russian propaganda have all played a role in stirring up anti-immigrant sentiment in places like Britain, Germany and Hungary. Some of the more fantastical theories have involved a socialist conspiracy to import left-leaning voters and a scheme by the Hungarian-born Jewish philanthropist George Soros to create a borderless Europe. NYT
With the help of a humanitarian group called “Pueblo Sin Fronteras” (people without borders), the 1,000 plus migrants will reach the U.S. border with a list of demands to several governments in Central America, the United States, and Mexico. Here’s what they demanded of Mexico and the United States in a Facebook post:  -That they respect our rights as refugees and our right to dignified work to be able to support our families -That they open the borders to us because we are as much citizens as the people of the countries where we are and/or travel -That deportations, which destroy families, come to an end -No more abuses against us as migrants -Dignity and justice -That the US government not end TPS for those who need it -That the US government stop massive funding for the Mexican government to detain Central American migrants and refugees and to deport them -That these governments respect our rights under international law, including the right to free expression -That the conventions on refugee rights not be empty rhetoric. The Blaze
La photographie du 12 juin de la petite Hondurienne de 2 ans est devenue le symbole le plus visible du débat sur l’immigration actuellement en cours aux Etats-Unis et il y a une raison pour cela. Dans le cadre de la politique appliquée par l’administration, avant son revirement de cette semaine, ceux qui traversaient la frontière illégalement étaient l’objet de poursuites criminelles, qui entraînaient à leur tour la séparation des enfants et des parents. Notre couverture et notre reportage saisissent les enjeux de ce moment. Edward Felsenthal (rédacteur en chef de Time)
La version originale de cet article a fait une fausse affirmation quant au sort de la petite fille après la photographie. Elle n’a pas été emmenée en larmes par les patrouilles frontalières ; sa mère l’a récupérée et les deux ont été interpellées ensemble. Time
Cette enfant n’a pas été séparée de ses parents. Sa photo reste un symbole. L’Obs
De nombreuses photos et vidéos circulent sur internet depuis que Donald Trump a mis en place sa politique de tolérance zéro face à l’immigration illégale, ce qui a mené plus de 2.300 enfants à être séparés de leurs parents à la frontière entre Etats-Unis et Mexique. Mais beaucoup d’entre elles ne correspondent pas à la réalité. Vendredi, après la publication d’un décret du président américain marquant son revirement vis-à-vis de cette politique, le doute demeurait sur le temps que mettront ces mineurs à retrouver leurs familles. (…) Au moins trois images, largement partagées sur les réseaux sociaux ces derniers jours, illustrent des situations qui ne sont pas celles vécues par les 2.342 enfants détenus en raison de leur statut migratoire irrégulier. La première montre une fillette hondurienne, Yanela Varela, en larmes. Elle est vite devenue sur Twitter ou Facebook un symbole de la douleur provoquée par la séparation des familles. (…) La photo a été prise le 12 juin dans la ville de McAllen, au Texas, par John Moore, un photographe qui a obtenu le prix Pulitzer et travaille pour l’agence Getty Images. Time Magazine en a fait sa Une, mettant face à face, dans un photomontage sur fond rouge, la petite fille apeurée et un Donald Trump faisant presque trois fois sa taille et la toisant avec cette simple légende: « Bienvenue en Amérique ». Un article en ligne publié par Time et portant sur cette photo affirmait initialement que la petite fille avait été séparée de sa mère. Mais l’article a ensuite été corrigé, la nouvelle version déclarant: « La petite fille n’a pas été emmenée en larmes par des agents de la police frontalière des Etats-Unis, sa mère est venue la chercher et elles ont été emmenées ensemble ». Time a néanmoins utilisé la photo de la fillette pour sa spectaculaire couverture. Mais au Honduras, la responsable de la Direction de protection des migrants au ministère des Affaires étrangères, Lisa Medrano, a donné à l’AFP une toute autre version: « La fillette, qui va avoir deux ans, n’a pas été séparée » de ses parents. Le père de l’enfant, Denis Varela, a confirmé au Washington Post que sa femme Sandra Sanchez, 32 ans, n’avait pas été séparée de Yanela et que les deux étaient actuellement retenues dans un centre pour migrants de McAllen (Texas). Attaqué pour sa couverture, qui a été largement jugée trompeuse, y compris par la Maison Blanche, Time a déclaré qu’il maintenait sa décision de la publier. (…) Un autre cliché montre une vingtaine d’enfants derrière une grille, certains d’entre eux tentant d’y grimper. Il circule depuis des jours comme une supposée photo de centres de détention pour mineurs à la frontière mexicaine. Mais son auteur, Abed Al Ashlamoun, photographe de l’agence EPA, a pris cette image en août 2010 et elle représente des enfants palestiniens attendant la distribution de nourriture pendant le ramadan à Hébron, en Cisjordanie. Enfin, une troisième image est celle d’un enfant en train de pleurer dans ce qui semble être une cage, et qui remporte un grand succès sur Twitter, où elle a été partagée au moins 25.000 fois sur le compte @joseiswriting. Encore une fois, il s’agit d’un trompe-l’oeil: il s’agit d’un extrait d’une photo qui mettait en scène des arrestations d’enfants lors d’une manifestation contre la politique migratoire américaine et publiée le 11 juin dernier sur le compte Facebook Brown Berets de Cemanahuac. La Croix
Au moins 150 migrants centraméricains sont arrivés à Tijuana au Mexique, à la frontière avec les États-Unis. Ils sont décidés à demander l’asile à Washington. Plusieurs centaines de migrants originaires d’Amérique centrale se sont rassemblés dimanche 30 avril à la frontière mexico-américaine au terme d’un mois de traversée du Mexique. Nombre d’entre eux ont décidé de se présenter aux autorités américaines pour déposer des demandes d’asile et devraient être placés en centres de rétention. « Nous espérons que le gouvernement des États-Unis nous ouvrira les portes », a déclaré Reyna Isabel Rodríguez, 52 ans, venu du Salvador avec ses deux petits-enfants. L’ONG Peuple Sans Frontières organise ce type de caravane depuis 2010 pour dénoncer le sort de celles et ceux qui traversent le Mexique en proie à de nombreux dangers, entre des cartels de la drogue qui les kidnappent ou les tuent, et des autorités qui les rançonnent. « Nous voulons dire au président des États-Unis que nous ne sommes pas des criminels, nous ne sommes pas des terroristes, qu’il nous donne la chance de vivre sans peur. Je sais que Dieu va toucher son cœur », a déclaré l’une des organisatrices de la caravane, Irineo Mujica. L’ONG, composée de volontaires, permet notamment aux migrants de rester groupés – lors d’un périple qui se fait à pied, en bus ou en train – afin de se prémunir de tous les dangers qui jalonnent leur chemin. En espagnol, ces caravanes sont d’ailleurs appelées « Via Crucis Migrantes » ou le « Chemin de croix des migrants », en référence aux processions catholiques, particulièrement appréciées en Amérique du Sud, qui mettent en scène la Passion du Christ, ou les derniers événements qui ont précédé et accompagné la mort de Jésus de Nazareth. Cette année, le groupe est parti le 25 mars de Tapachula, à la frontière du Guatemala, avec un groupe de près de 1 200 personnes, à 80 % originaires du Honduras, les autres venant du Guatemala, du Salvador et du Nicaragua, selon Rodrigo Abeja. Dans le groupe, près de 300 enfants âgés de 1 mois à 11 ans, une vingtaine de jeunes homosexuels et environ 400 femmes. Certains se sont ensuite dispersés, préférant rester au Mexique, d’autres choisissant de voyager par leurs propres moyens. En avril, les images de la caravane de migrants se dirigeant vers les États-Unis avaient suscité la colère de Donald Trump et une forte tension entre Washington et Mexico. Le président américain, dont l’un des principaux thèmes de campagne était la construction d’un mur à la frontière avec le Mexique pour lutter contre l’immigration clandestine, avait ordonné le déploiement sur la frontière de troupes de la Garde nationale. Il avait aussi soumis la conclusion d’un nouvel accord de libre-échange en Amérique du Nord à un renforcement des contrôles migratoires par le Mexique, une condition rejetée par le président mexicain Enrique Pena Nieto. France 24 
Il faut noter que les migrants qui veulent demander l’asile se rendent facilement aux agents de patrouille aux frontières. Ce ne sont pas des migrants sans papiers classiques, ils viennent avec autant de documents que possible pour obtenir l’asile politique. Dans ce groupe se trouvaient une vingtaine de femmes et d’enfants. La plupart venaient du Honduras.  (…) J’avais remarqué une mère qui tenait un enfant. Elle m’a dit que sa fille et elle voyageaient depuis un mois, au départ du Honduras. Elle m’a dit que sa fille avait 2 ans, et j’ai pu voir dans ses yeux qu’elle était sur ses gardes, exténuée et qu’elle avait probablement vécu un voyage très difficile. C’est l’une des dernières familles à avoir été embarquée dans le véhicule. Un des officiers a demandé à la mère de déposer son enfant à terre pendant qu’elle était fouillée. Juste à ce moment-là, la petite fille a commencé à pleurer, très fort. J’ai trois enfants moi-même, dont un tout petit, et c’était très difficile à voir, mais j’avais une fenêtre de tir très réduite pour photographier la scène. Dès que la fouille s’est terminée, elle a pu reprendre son enfant dans ses bras et ses pleurs se sont éteints. Moi, j’ai dû m’arrêter, reprendre mes esprits et respirer profondément. J’avais déjà photographié des scènes comme ça à de nombreuses reprises. Mais celle-ci était unique, d’une part à cause des pleurs de cette enfant, mais aussi parce que cette fois, je savais qu’à la prochaine étape de leur voyage, dans ce centre de rétention, elles allaient être séparées. Je doute que ces familles aient eu la moindre idée de ce qui allait leur arriver. Tous voyageaient depuis des semaines, ils ne regardaient pas la télévision et n’avaient aucun moyen d’être au courant de la nouvelle mesure de tolérance zéro et de séparation des familles mise en place par Trump. (…) Cela fait dix ans que je photographie l’immigration à la frontière américaine, toujours avec l’objectif d’humaniser des histoires complexes. Souvent, on parle de l’immigration avec des statistiques, arides et froides. Et je crois que la seule manière que les personnes dans ce pays trouvent des solutions humaines est qu’elles voient les gens comme des êtres humains. Je n’avais jamais imaginé que j’allais un jour mettre un visage sur une politique de séparation des familles, mais c’est le cas aujourd’hui. John Moore
Pourquoi aurait-elle fait subir ça à notre petite fille ? (….) Je pense que c’était irresponsable de sa part de partir avec le bébé dans les bras parce qu’on ne sait pas ce qui aurait pu arriver. Denis Hernandez
Interrogé par le Daily Mail, Denis Varela a indiqué que sa femme voulait expérimenter le rêve américain et trouver un travail au pays de l’Oncle Sam, mais qu’il était opposé à l’idée qu’elle parte avec sa fille : « Elle est partie sans prévenir. Je n’ai pas pu dire « Au revoir » à ma fille et maintenant la seule chose que je peux faire, c’est attendre. » Le couple a aussi trois autres enfants, un fils de 14 ans, et deux filles de 11 et 6 ans. « Les enfants comprennent ce qu’il se passe. Ils sont un peu inquiets mais j’essaye de ne pas trop aborder le sujet. Ils savent que leur mère et leur sœur sont en sécurité. » Il a ajouté qu’il espère que « les droits de sa femme et de sa fille sont respectés, parce qu’elles sont des reines […] Nous avons tous des droits. » Ouest France
Protecting children at the border is complicated because there have, indeed, been instances of fraud. Tens of thousands of migrants arrive there every year, and those with children in tow are often released into the United States more quickly than adults who come alone, because of restrictions on the amount of time that minors can be held in custody. Some migrants have admitted they brought their children not only to remove them from danger in such places as Central America and Africa, but because they believed it would cause the authorities to release them from custody sooner. Others have admitted to posing falsely with children who are not their own, and Border Patrol officials say that such instances of fraud are increasing. (…) [Jessica M. Vaughan, the director of policy studies for the Center for Immigration Studies] said that some migrants were using children as “human shields” in order to get out of immigration custody faster. “It makes no sense at all for the government to just accept these attempts at fraud,” Ms. Vaughan said. “If it appears that the child is being used in this way, it is in the best interest of the child to be kept separately from the parent, for the parent to be prosecuted, because it’s a crime and it’s one that has to be deterred and prosecuted.” NYT
Over the weekend, you may have seen a horrifying story: Almost 1,500 migrant children were missing, and feared to be in the hands of human traffickers. The Trump administration lost track of the children, the story went, after separating them from their parents at the border. The news spread across liberal social media — with the hashtag #Wherearethechildren trending on Twitter — as people demanded immediate action. But it wasn’t true, or at least not the way that many thought. The narrative had combined parts of two real events and wound up with a horror story that was at least partly a myth. The fact that so many Americans readily believed this myth offers a lesson in how partisan polarization colors people’s views on a gut emotional level without many even realizing it. As other articles have explained, the missing children and the Trump administration’s separation of families who are apprehended at the border are two different matters. (…) These “missing” children had actually come to the United States without their parents, been picked up by the Border Patrol and then released to the custody of a parent or guardian. Many probably are not really missing. The figure represents the number of children whose households didn’t answer the phone when the Department of Health and Human Services called to check on them. The unanswered phone calls may warrant further welfare checks, but are not themselves a sign that something nefarious has happened. The Obama administration also detained immigrant families and children, as did other recent administrations. This past weekend, some social media users circulated a photo they said showed children detained as a result of President Trump’s policies, but the image was actually from 2014. (…) Long-running social science surveys have found that since the 1980s, Republicans’ opinions of Democrats and Democrats’ opinions of Republicans have been increasingly negative. At the same time, as Lilliana Mason, a political scientist at the University of Maryland, writes in a new book, partisan identity has become an umbrella for other important identities, including those involving race, religion, geography and even educational background. It has become a tribal identity itself, not merely a matter of policy preferences. So it’s not that liberals didn’t care about immigrant children until Mr. Trump became president, or that they’re only pretending to care now so as to score political points. Rather, with the Trump administration’s making opposition to immigrants a signature issue, the topic has become salient to partisan conflict in a way it wasn’t before. Mr. Trump’s treatment of immigrant families and children, when refracted through the lens of partisan bias, affirms liberals’ perception of being engaged in a broader moral struggle with the right, making it feel like an urgent threat. Mr. Obama’s detaining of immigrant children, by contrast, felt like a matter of abstract moral concern. Identity polarization means “you want to show that you’re a good member of your tribe,” Sean Westwood, a political scientist at Dartmouth College who studies partisan polarization, said in an interview early last year. “You want to show others that Republicans are bad or Democrats are bad, and your tribe is good.” Sharing stories on social media “provides a unique opportunity to publicly declare to the world what your beliefs are and how willing you are to denigrate the opposition and reinforce your own political candidates,” he said. Accurate news can serve that purpose. But fake news has an advantage. It can perfectly capture one side’s villainous archetypes of the other, without regard for pesky facts that might not fit the story line. The narrative that President Trump’s team lost hundreds of children after tearing them away from their parents combines some of the main liberal critiques of the administration: that it is racist, that it is authoritarian and that it is incompetent. The administration’s very real policy of separating families already plays to the first two archetypes. By adding in the missing children, the story manages to incorporate an incompetence angle as well. NYT
Nous ne voulons pas séparer les familles, mais nous ne voulons pas que des familles viennent illégalement. Si vous faites passer un enfant, nous vous poursuivrons. Et cet enfant sera séparé de vous, comme la loi le requiert. Jeff Sessions
Le dilemme est si vous êtes mou, ce que certaines personnes aimeraient que vous soyez, si vous êtes vraiment mou, pathétiquement mou… le pays va être envahi par des millions de gens. Et si vous êtes ferme, vous n’avez pas de coeur. C’est un dilemme difficile. Peut-être que je préfère être ferme, mais c’est un dilemme difficile. Donald Trump
Time has not responded to a request for comment from The Post, but in a statement sent to media outlets, the magazine said it’s standing by its cover. Washington Post
La photographie du 12 juin de la petite Hondurienne de 2 ans est devenue le symbole le plus visible du débat sur l’immigration en cours aux États-Unis et il y a une raison pour cela. Dans le cadre de la politique appliquée par l’administration, avant son revirement de cette semaine, ceux qui traversaient la frontière illégalement étaient l’objet de poursuites criminelles, qui entraînaient à leur tour la séparation des enfants et des parents. Notre couverture et notre reportage saisissent les enjeux de ce moment. Edward Felsenthal (rédacteur en chef de Time).
The Time cover is an illustration that interprets a wider issue being reported on within the magazine. The photograph I took is a straightforward and an honest image; it shows a brief moment in time of a distressed little girl, whose mother is being searched as they are both taken into custody. I believe this image has raised awareness of the zero tolerance policy of the current administration. Having covered immigration for Getty Images for 10 years, this photograph for me is part of a much larger story. John Moore
Obviously this child never met the president, it’s not misleading at all in that sense. I think that the power of it is in the juxtaposition of the two figures, of the child who quickly came to represent all of the children that we’re talking about, and the president who was making the decisions about their fate. Nancy Gibbs (former editor of Time)
It was well within the parameters of editorial license. This is a caustic, sharp-edged cover. But it’s a caustic, sharp-edged cover about an issue that is deeply emotional that has divided America. Moore’s photos are « iconic » and will be remembered alongside historic images of Emmett Till and the photo of a naked little girl running from a Naplam attack in Vietnam. Bruce Shapiro (Columbia University)
Il existe aux Etats-Unis un grave problème d’immigration illégale. Trump a commencé à prendre des décisions pour le régler. Les entrées clandestines dans le pays par la frontière Sud ont diminué de 70 pour cent. Elles sont encore trop nombreuses. Les immigrants illégaux présents dans le pays ne sont pas tous criminels, mais ils représentent une proportion importante des criminels incarcérés et des membres de gangs violents impliqués, entre autres, dans le trafic de drogue. Jeff Sessions, ministre de la justice inefficace dans d’autres secteurs, est très efficace dans ce secteur. Les Démocrates veulent que l’immigration illégale se poursuive, et s’intensifie, car ils ont besoin d’un électorat constitué d’illégaux fraîchement légalisés pour maintenir à flot la coalition électorale sur laquelle ils s’appuient et garder des chances de victoire ultérieure (minorités ethniques, femmes célibataires, étudiants, professeurs). La diminution de l’immigration clandestine leur pose problème. Les actions de la police de l’immigration (ICE; Immigration Control Enforcement) suscitent leur hostilité, d’où l’existence de villes sanctuaires démocrates et, en Californie, d’un Etat sanctuaire(démocrate, bien sûr). Ce qui se passe depuis quelques jours à la frontière Sud du pays est un coup monté auquel participent le parti démocrate, les grands médias américains, des organisations gauchistes, et le but est de faire pression sur Trump en diabolisant son action. La plupart des photos utilisées datent des années Obama, au cours desquelles le traitement des enfants entrant clandestinement dans le pays était exactement similaire à ce qu’il est aujourd’hui, sans qu’à l’époque les Démocrates disent un seul mot. Les enfants qui pleurent sur des vidéos ont été préparés à être filmés à des fins de propagande et ont appris à dire “daddy”, “mummy”. Le but est effectivement de faire céder Trump. Quelques Républicains à veste réversible ont joint leur voix au chœur. Trump, comme il sait le faire, a agi pour désamorcer le coup monté. On lui reproche de faire ce qui se fait depuis des années (séparer les enfants de leurs parents dès lors que les parents doivent être incarcérés) ? Il vient de décider que les enfants ne seront plus séparés des parents, et qu’ils seront placés ensemble dans des lieux de rétention.  Cela signifie-t-il un recul ? Non. La lutte contre l’immigration clandestine va se poursuivre selon exactement la même ligne. Les parents qui ont violé la loi seront traités comme ils l’étaient auparavant. Les enfants seront-ils dans de meilleures conditions ? Non. Ils ne seront pas dans des conditions plus mauvaises non plus. Décrire les lieux où ils étaient placés jusque là comme des camps de concentration est une honte et une insulte à ceux qui ont été placés dans de réels camps de concentration (certains Démocrates un peu plus répugnants que d’autres sont allés jusqu’à faire des comparaisons avec Auschwitz !) : les enfants sont placés dans ce qui est comparable à des auberges pour colonies de vacances. Un enfant clandestin coûte au contribuable américain à ce jour 35.000 dollars en moyenne annuelle. Désamorcer le coup monté ne réglera pas le problème d’ensemble. Des femmes viennent accoucher aux Etats-Unis pour que le bébé ait la nationalité américaine et puisse demander deux décennies plus tard un rapprochement de famille. Des gens font passer leurs enfants par des passeurs en espérant que l’enfant sera régularisé et pourra lui aussi demander un rapprochement de famille. Des parents paient leur passage aux Etats Unis en transportant de la drogue et doivent être jugés pour cela (le tarif des passeurs si on veut passer sans drogue est  de 10.000 dollars par personne). S’ils sont envoyés en prison, ils n’y seront pas envoyés avec leurs enfants.  Quand des trafiquants de drogue sont envoyés en prison, aux Etats-Unis ou ailleurs, ils ne vont pas en prison en famille, et si quelqu’un suggérait que leur famille devait les suivre en prison, parce que ce serait plus “humain”, les Démocrates seraient les premiers à hurler. Les Etats-Unis, comme tout pays développé, ne peuvent laisser entrer tous ceux qui veulent entrer en laissant leurs frontières ouvertes. Un pays a le droit de gérer l’immigration comme il l’entend et comme l’entend sa population, et il le doit, s’il ne veut pas être submergé par une population qui ne s’intègre pas et peut le faire glisser vers le chaos. Les pays européens sont confrontés au même problème que les Etats-Unis, d’une manière plus aiguë puisqu’en Europe s’ajoute le paramètre “islam”. La haine de la civilisation occidentale imprègne la gauche européenne, qui veut la dissolution des peuples européens. Une même haine imprègne la gauche américaine, qui veut la dissolution du peuple américain. Les grandes villes de l’Etat sanctuaire de Californie sont déjà méconnaissables, submergées par des sans abris étrangers (pas un seul pont de Los Angeles qui n’abrite désormais un petit bidonville, et un quart du centre ville est une véritable cour des miracles, à San Francisco ce n’est pas mieux). Il n’est pas du tout certain que le coup monte servira les Démocrates lors des élections de mi mandat. Nombre d’Américains ne veulent pas la dissolution du peuple américain. Guy Millière
Sur le plateau de la NBCNews, l’ancien président du Comité national du parti Républicain, Michael Steele, vient de comparer les centres dans lesquels sont accueillis les enfants de clandestins aux Etats-Unis à des camps de concentration. Il s’adresse alors aux Américains : « Demain, ce pourrait être vos enfants ». La scène résume à elle seule la folie qui s’est emparée de la sphère politico-médiatique après que Donald Trump a ordonné aux autorités gardant la frontière mexicaine d’appliquer la loi et de séparer les parents de leurs enfants entrés illégalement aux Etats-Unis. Passons sur la comparaison. Aussi indécente que manipulatrice : ces enfants ne sont pas enfermés en attendant la mort. Quant à la mise en garde, elle est grotesque. Aucun Américain ne se verra subitement séparé de ses enfants. A moins d’avoir commis un crime ou un délit puni de prison. Quand un citoyen lambda est condamné à une peine de prison, personne ne s’offusque jamais de cette séparation … Jusqu’à ce que cela touche des clandestins. Leur particularité étant de n’avoir aucun logement dans le pays dont ils viennent de violer la frontière, leurs enfants sont donc pris en charge dans des camps, en attendant que la situation des adultes soit examinée. Aux frais des Américains. (…) Reste que les parents, prévenus de la loi que nul n’est censé ignorer, sont les premiers responsables du sort qui menace leurs enfants, en choisissant de la violer. Ce sont eux qui font payer leur délit à leur propre progéniture. Les clandestins sont des adultes tout aussi responsables que n’importe quel autre adulte : leur retirer leur capacité de décision, leur liberté et donc leur responsabilité n’est pas exactement les respecter. Mais (…) remontons à 2014, époque bénie du président Barack Obama. Cette année-là, 47.017 mineurs sont appréhendés, alors qu’ils traversent la frontière… seuls. Des enfants, envoyés par leurs parents qui n’ont apparemment pas eu peur de s’en séparer pour leur faire prendre des risques inconsidérés. Comment est-ce possible ? L’administration américaine d’alors avait affirmé que les étrangers envoyaient leurs enfants seuls, persuadés qu’ils seraient ainsi mieux traités que des adultes. Le New York Times avait donné raison à l’administration : « alors que l’administration Obama a évolué vers une attitude plus agressive d’expulsion des adultes, elle a, dans les faits, expulsé beaucoup moins d’enfants que par le passé. » Les clandestins le savent, tout comme ils connaissent aujourd’hui les risques qui pèsent sur leurs propres enfants. On apprend également qu’à l’époque, les enfants mexicains sont directement reconduits de l’autre côté de la frontière et que les autres sont « pris en charge par le département de la Santé et des Services humanitaires qui les place dans des centres temporaires en attendant que leur processus d’expulsion soit lancé. » En 2013, 80 centres accueillaient 25 000 enfants non accompagnés. Et ce, dans les mêmes conditions aujourd’hui dénoncées. Si similaires d’ailleurs que certains ont voulu critiquer la politique migratoire de Donald Trump en usant de photos datant de… 2014 ! Rien n’a changé. A un détail près. Les enfants dont on parle en ce mois de juin 2018 sont parfois accompagnés d’adultes. Comme sous l’administration Obama, les enfants sont séparés de ces adultes lorsqu’il y a un doute sur le lien réel de parenté, en cas de suspicion de trafic de mineurs ou par manque de place dans les centres de rétention pour les familles. Restent les enfants effectivement accompagnés de leurs parents et malgré tout séparés de ces derniers qui partent en prison. Chaque mois, 50.000 clandestins entrent aux Etats-Unis, parmi lesquels 15% de familles. Une fois arrêtés, les clandestins sont pénalement poursuivis avant toute demande d’asile. (…) Mais il a suffi de quelques images, publiées en même temps que la sortie du très attendu rapport sur la possible partialité du FBI lors des dernières élections présidentielles américaines, pour que l’opinion politico-médiatique hurle au scandale. Jusqu’à la première dame du pays, Mélania Trump, qui a confié « détester » voir les clandestins séparés de leurs enfants. Le Président lui-même a fini par douter publiquement : «Le dilemme est si vous êtes mou, ce que certaines personnes aimeraient que vous soyez, si vous êtes vraiment mou, pathétiquement mou… le pays va être envahi par des millions de gens. Et si vous êtes ferme, vous n’avez pas de coeur. C’est un dilemme difficile. Peut-être que je préfère être ferme, mais c’est un dilemme difficile.» Donald Trump a subi l’indignation générale (à moins d’en profiter), au point de montrer au monde que même lui avait du cœur en annonçant la signature d’un décret mettant fin à cette séparation forcée. Tout le monde s’est félicité du résultat de la mobilisation : enfin, les enfants vont pouvoir rejoindre leurs parents en prison ! Quelle victoire… Charlotte d’Ornellas
Cette administration a installé des camps de concentration à la frontière sud des États-Unis pour les immigrés, où ils sont brutalisés dans des conditions inhumaines et où ils meurent. Il ne s’agit pas d’une exagération. C’est la conclusion de l’analyse d’experts. Alexandria Ocasio-Cortez (18.06.2019)
Ils regardent avec horreur les enfants arrachés à leur famille et jetés dans des cages. Michelle Obama (2020)
Cette administration a arraché des bébés des bras de leur mère, et il semble que ces parents aient été, dans de nombreux cas, expulsés sans leurs enfants et n’ont pas été retrouvés. C’est un scandale, un échec moral et une tache sur nos valeurs nationales. Joe Biden (2020)

Attention: une manipulation peut en cacher beaucoup d’autres !

Au lendemain de la révélation que la petite Hondurienne de deux ans dont les larmes avaient fait le tour du monde comme symbole de la séparation des familles de migrants aux Etats-Unis …

N’avait en fait jamais été séparée de sa mère, comme a bien dû le reconnaitre – problème de « mauvaise formulation », s’il vous plait  ! – le célèbre « Time magazine » lui-même qui en avait fait sa couverture

Ayant même, selon les dires du père resté seul avec leurs trois autres enfants, été emmenée à son insu par sa mère après une première tentative il y a cinq ans non de fuir la violence de son Honduras natal comme il avait été dit mais de « réaliser son rêve américain »…

Et sans compter la fausse attribution à l’Administration Trump de photos d’enfants détenus datant de 2014 et donc, comme d’ailleurs la pratique elle-même (mesure de protection des enfants – faut-il le rappeler ? – que, sauf en Corée du nord, l’on n’emprisonne normalement pas avec leur parents délinquants), de l’Administration Obama qui l’avait précédée …

Comment ne pas repenser …

Au-delà de la véritable situation de chaos, y compris par le simple effet de leur nombre dans les centres de rétention, que fuient et subissent depuis au moins dix ans nombre de demandeurs d’asile …

Des enfants boucliers humains du Hamas au petit Mohammed ou au petit Aylan ou même tout dernièrement à la petite Leila de Gaza …

A non seulement, dévoyant et détournant ce singulier souci des plus faibles qui fait la singularité de l’Occident judéo-chrétien, l’irresponsabilité voire de l‘intention clairement criminelle de tous ces parents, appuyés par militants et ONG sansfrontieristes, qui exploitent ainsi la misère de leurs enfants …

Mais aussi à la lourde responsabilité de médias qui, entre deux « mauvaises formulations » ou manipulations, leur servent de caisse de résonance ou même les encouragent …

Et qui aujourd’hui n’ont que le mot « fake news » à la bouche quand il s’agit de qualifier les dires du président Trump ou des rares médias qui le défendent encore ?

Charlotte d’Ornellas

Valeurs actuelles

21 juin 2018

Immigration. Pendant plusieurs jours, les médias du monde entier ont fait tourner en boucle des images d’enfants clandestins séparés de leurs parents à la frontière mexicano-américaine. Au point d’empêcher toute possibilité de réflexion.

Sur le plateau de la NBCNews, l’ancien président du Comité national du parti Républicain, Michael Steele, vient de comparer les centres dans lesquels sont accueillis les enfants de clandestins aux Etats-Unis à des camps de concentration. Il s’adresse alors aux Américains : « Demain, ce pourrait être vos enfants ».

La scène résume à elle seule la folie qui s’est emparée de la sphère politico-médiatique après que Donald Trump a ordonné aux autorités gardant la frontière mexicaine d’appliquer la loi et de séparer les parents de leurs enfants entrés illégalement aux Etats-Unis. Passons sur la comparaison. Aussi indécente que manipulatrice : ces enfants ne sont pas enfermés en attendant la mort. Quant à la mise en garde, elle est grotesque. Aucun américain ne se verra subitement séparé de ses enfants. A moins d’avoir commis un crime ou un délit puni de prison.

Quand un citoyen lambda est condamné à une peine de prison, personne ne s’offusque jamais de cette séparation … Jusqu’à ce que cela touche des clandestins. Leur particularité étant de n’avoir aucun logement dans le pays dont ils viennent de violer la frontière, leurs enfants sont donc pris en charge dans des camps, en attendant que la situation des adultes soit examinée. Aux frais des Américains.

Parce qu’un rappel n’est pas inutile dans le débat : franchir illégalement la frontière d’un pays est une violation de la loi. Un délit, puni d’emprisonnement aux Etats-Unis. Avec sa raison et non ses bons sentiments irrationnels, l’homme politique interrogé aurait donc pu être plus juste : si vous commettez un crime ou un délit passible de prison, vous aussi pourriez être séparés de vos enfants.

Reste que les parents, prévenus de la loi que nul n’est censé ignorer, sont les premiers responsables du sort qui menace leurs enfants, en choisissant de la violer. Ce sont eux qui font payer leur délit à leur propre progéniture. Les clandestins sont des adultes tout aussi responsables que n’importe quel autre adulte : leur retirer leur capacité de décision, leur liberté et donc leur responsabilité n’est pas exactement les respecter.

Certains ont voulu critiquer la politique migratoire de Donald Trump en usant de photos datant de… 2014

Mais penchons-nous plus précisément sur ce qui se passe à la frontière mexico-américaine. Et plutôt que de regarder la situation actuelle, qui ne saurait être analysée de manière raisonnable maintenant que Trump préside les Etats-Unis, remontons à 2014, époque bénie du président Barack Obama. Cette année-là, 47.017 mineurs sont appréhendés, alors qu’ils traversent la frontière… seuls.

Des enfants, envoyés par leurs parents qui n’ont apparemment pas eu peur de s’en séparer pour leur faire prendre des risques inconsidérés. Comment est-ce possible ? L’administration américaine d’alors avait affirmé que les étrangers envoyaient leurs enfants seuls, persuadés qu’ils seraient ainsi mieux traités que des adultes. Le New York Times avait donné raison à l’administration : « alors que l’administration Obama a évolué vers une attitude plus agressive d’expulsion des adultes, elle a, dans les faits, expulsé beaucoup moins d’enfants que par le passé. » 

Les clandestins le savent, tout comme ils connaissent aujourd’hui les risques qui pèsent sur leurs propres enfants. On apprend également qu’à l’époque, les enfants mexicains sont directement reconduits de l’autre côté de la frontière et que les autres sont « pris en charge par le département de la Santé et des Services humanitaires qui les place dans des centres temporaires en attendant que leur processus d’expulsion soit lancé. » En 2013, 80 centres accueillaient 25 000 enfants non accompagnés. Et ce, dans les mêmes conditions aujourd’hui dénoncées. Si similaires d’ailleurs que certains ont voulu critiquer la politique migratoire de Donald Trump en usant de photos datant de… 2014 !

Rien n’a changé. A un détail près. Les enfants dont on parle en ce mois de juin 2018 sont parfois accompagnés d’adultes. Comme sous l’administration Obama, les enfants sont séparés de ces adultes lorsqu’il y a un doute sur le lien réel de parenté, en cas de suspicion de trafic de mineurs ou par manque de place dans les centres de rétention pour les familles.

Restent les enfants effectivement accompagnés de leurs parents et malgré tout séparés de ces derniers qui partent en prison. Chaque mois, 50.000 clandestins entrent aux Etats-Unis, parmi lesquels 15% de familles. Une fois arrêtés, les clandestins sont pénalement poursuivis avant toute demande d’asile. Or Trump a été élu pour une tolérance zéro : la loi est donc strictement appliquée. Cette même loi américaine ne permet pas que les enfants puissent suivre leurs parents lorsque ces derniers sont poursuivis pénalement. La séparation était donc une conséquence logique, même très pénible, du choix des Américains.

«Le dilemme est si vous êtes mou, le pays va être envahi par des millions de gens. Et si vous êtes ferme, vous n’avez pas de coeur» 

C’est d’ailleurs ce qu’a immédiatement répondu le ministre américain de la justice Jeff Session : « Nous ne voulons pas séparer les familles, mais nous ne voulons pas que des familles viennent illégalement. Si vous faites passer un enfant, nous vous poursuivrons. Et cet enfant sera séparé de vous, comme la loi le requiert ». 

Mais il a suffi de quelques images, publiées en même temps que la sortie du très attendu rapport sur la possible partialité du FBI lors des dernières élections présidentielles américaines, pour que l’opinion politico-médiatique hurle au scandale. Jusqu’à la première dame du pays, Mélania Trump, qui a confié « détester » voir les clandestins séparés de leurs enfants.
Le Président lui-même a fini  par douter publiquement : «Le dilemme est si vous êtes mou, ce que certaines personnes aimeraient que vous soyez, si vous êtes vraiment mou, pathétiquement mou… le pays va être envahi par des millions de gens. Et si vous êtes ferme, vous n’avez pas de coeur. C’est un dilemme difficile. Peut-être que je préfère être ferme, mais c’est un dilemme difficile.»

Donald Trump a subi l’indignation générale (à moins d’en profiter), au point de montrer au monde que même lui avait du cœur en annonçant la signature d’un décret mettant fin à cette séparation forcée. Tout le monde s’est félicité du résultat de la mobilisation : enfin, les enfants vont pouvoir rejoindre leurs parents en prison ! Quelle victoire… Mais Donald Trump a insisté sur sa détermination à stopper l’immigration illégale en même temps, appelant de ses vœux un vote du Congrès pour « changer les lois ». Depuis son accession à la présidence, notamment due à un discours extrêmement ferme sur l’immigration, Donald Trump est empêché par les démocrates, comme par son administration : ils bloquent son projet de mur à la frontière, l’immigration fondée sur le mérite ainsi que tous les ajustements proposés pour les forces de l’ordre.

La situation finit par le servir, et il ne pouvait l’ignorer : il vient de faire une concession, il appelle maintenant le Congrès à voter contre les « anciennes lois horribles » en adoptant la sienne. Nul ne connaît la suite. Mais pour Donald Trump, le défi est immense. S’il n’a pas été élu sur la seule promesse d’une tolérance zéro vis-à-vis de l’immigration illégale, le sujet reste l’une des préoccupations majeures de ses électeurs.

Voir aussi:

Yanela, symbole des enfants séparés dans « Time magazine »… tout n’était pas tout à fait vrai

DÉCRYPTAGE – Son visage, en larmes, s’affiche en une du célèbre « Time Magazine » face au président Donald Trump dans un photomontage saisissant. Symbole de la politique migratoire qui a éloigné des milliers d’enfants de leurs parents, la petite Yanela Hernandez n’aurait en réalité jamais été séparée de sa mère. Le sort de la maman et de la fille, originaires du Honduras, reste néanmoins inconnu. Explications.

C’est une image qui a fait le tour du monde en quelques heures. Pour illustrer sa dernière Une, consacrée à la polémique autour de la politique migratoire de Donald Trump, le célèbre « Time Magazine » a réalisé un photomontage sur fond rouge qui met en scène une fillette en pleurs, sous les yeux du président, un sourire en coin. Le titre ? « Welcome to America » (Bienvenue en Amérique).

Sur le site de l’hebdomadaire, le photographe de l’agence Getty John Moore expliquait mercredi les coulisses du cliché, pris le 11 juin dernier à la frontière entre le Texas et le Mexique. Il a été réalisé au moment où les policiers étaient en train de fouiller la mère de la petite fille, âgée de 2 ans. « Dès qu’ils ont eu terminé, elles ont été mises dans un camion (…) Tout ce que je voulais, c’est la prendre avec moi. Mais je ne pouvais pas. »

Le photographe laisse également entendre que la mère et l’enfant, originaires du Honduras, ont pu être séparées par la suite, comme l’ont été au moins 23.000 enfants sans papiers depuis avril dernier, dans le cadre de politique de tolérance zéro menée par l’administration en matière migratoire. Face au tollé international, le président américain a annoncé mettre fin à ces séparations, expliquant également avoir été influencé par son épouse Melania.

Quid de la petite fille en une de « Time » ? Depuis la parution du magazine, de nombreux internautes ont relayé un appel pour aider à la retrouver, soutenus par de nombreuses personnalités comme les écrivains Don Winslow et Stephen King. Interrogé mercredi par le site américain Buzzfeed, un porte-parole de la police des frontière affirmait toutefois que mère et fille n’avait pas été séparées, sans donner plus de précision.

C’est finalement le père de la fillette qui a donné de ses nouvelles, ce vendredi. Dans un entretien téléphonique accordé au Daily Mail depuis le Honduras, Denis Javier Valera Hernandez, 32 ans, révèle que l’enfant s’appelle Yanela et qu’elle n’aurait pas été séparée de sa mère, Sandra. « Vous imaginez ce que j’ai ressenti lorsque j’ai vu la photo de ma fille. J’en ai eu le coeur brisé. C’est difficile pour un père de voir ça. Mais je sais maintenant qu’elles sont hors de danger. Elles sont plus en sécurité que lorsqu’elles ont fait le voyage vers la frontière. »

Denis Hernandez explique que sa femme et sa fille ont quitté leur pays en bateau, le 3 juin dernier, depuis le port de Puerto Cortes, sans le prévenir, afin de rejoindre des membres de sa famille déjà installés aux Etats-Unis. Pour effectuer le voyage, la mère aurait payé 6.000 dollars à un passeur. Depuis leur arrestation, Il affirme qu’elles sont détenues ensemble dans la ville frontalière de McAllen, au Texas, dans l’attente de l’examen d’un dossier de demande d’asile que la mère a déposé. S’il est refusé, elles seront contraintes de rentrer au Honduras.

« J’attends de voir ce qui va leur arriver »,  réagit le père dans un autre entretien accordé à l’agence de Reuters, qui a eu confirmation des faits par Nelly Jerez, la ministre des Affaires étrangères du Honduras. Ni les autorités américaines, ni « Time Magazine », n’ont commenté ces informations pour le moment. Et certains internautes continuent de les mettre en doute, tant que Yanela et sa mère n’auront pas été filmées par les caméras de télévision…

Quoi qu’il en soit, cet imbroglio vient mettre en lumière la difficulté de réunir les familles, dans la foulée de la décision  spectaculaire de la Maison Blanche. D’après Jodi Goodwin, avocate spécialisée dans l’immigration au Texas,  l’organisme ayant pris en charge les enfants ne dispose pas d’un système pour se synchroniser avec les autorités migratoires qui détiennent les parents et assurer ainsi une fluidité des informations.

« Lorsque je parle avec les parents, ils ont le regard fixé dans le vide parce qu’ils ne peuvent tout simplement pas comprendre, ils ne peuvent accepter, ils ne peuvent croire qu’ils ignorent où se trouvent leurs enfants et que le gouvernement américain les leur a retirés », a-t-elle expliqué à l’AFP. Un discours partagé dans les médias par de nombreuses ONG pour qui le revirement de Donald Trump n’est qu’une étape.

Rappelons que le décret, signé par le président américain devant les caméras, stipule que des poursuites pénales continueront à être engagées contre ceux qui traversent la frontière illégalement. Mais que parents et enfants seront détenus ensemble dans l’attente de l’examen de leur dossier. La petite Yanela et sa mère bénéficieront-elles de la clémence de la Maison Blanche ?

Voir de même:

La fillette en larmes sur la couverture du « Time » n’avait pas été séparée de sa mère
La petite fille éplorée lors de l’arrestation de sa mère hondurienne à la frontière n’a pas été séparée d’elle.
Delphine Bernard-Bruls
Le Monde
22.06.2018

Sur sa dernière couverture, le magazine américain Time a réutilisé une photographie déjà célèbre montrant une fillette en larmes alors que sa mère est arrêtée par la police à la frontière entre les Etats-Unis et le Mexique. Placée face au président américain, Donald Trump, et à l’expression « Bienvenue en Amérique », la photo devait illustrer la politique migratoire de « tolérance zéro » qui a mené à plus de 2 000 séparations entre parents et enfants clandestins. Sauf que, contrairement à ce que de nombreux observateurs ont laissé penser, la mère et la fille n’ont pas été séparées à leur arrivée à McAllen, au Texas.

Le photographe de Getty Images, John Moore, savait que la fillette au gilet rose et sa mère arrivaient du Honduras, rien de plus. S’il ignorait que son cliché illustrerait le mouvement d’indignation contre la politique migratoire de M. Trump – contre laquelle ce dernier a finalement signé un décret le 20 juin – il ne savait pas plus que mère et fille n’avaient pas été séparées mais internées ensemble. Dans le Time, M. Moore a expliqué avoir photographié la mère et la fille dans la nuit du 12 au 13 juin alors qu’elles achevaient un mois de marche en direction des Etats-Unis.
Mise à jour tardive

Interrogé sur CNN, le photographe a souligné en début de semaine ne pas avoir été témoin d’une quelconque séparation, mais a rapporté que mère et fille « ont été envoyées vers un centre où elles ont peut-être été séparées », comme quelque 2 000 familles au cours de ces deux derniers mois. Le Time a lui-même fait l’erreur : après avoir d’abord affirmé le 19 juin que mère et fille avaient été séparées, le magazine a ajouté une mise à jour au bas de son article.

« La version originale de cet article a fait une fausse affirmation quant au sort de la petite fille après la photographie. Elle n’a pas été emmenée en larmes par les patrouilles frontalières ; sa mère l’a récupérée et les deux ont été interpellées ensemble. »

A des milliers de kilomètres de là, au Honduras, Denis Javier Varela Hernandez a reconnu la bambine en larmes figurant sur la photo devenue virale, et assuré qu’il s’agissait de sa fille, qu’il n’avait pas vue depuis plusieurs semaines. Il a d’abord affirmé cela, mardi sur la chaîne de télévision hispanophone Univision : « Cette photo… dès que je l’ai vue j’ai su que c’était ma fille. » Il a répété cette affirmation au quotidien britannique Daily Mail, précisant que sa compagne ne l’avait pas mis au courant de ses projets de migration vers les Etats-Unis. Sans nouvelles d’elle depuis son départ, il a appris la semaine dernière qu’elle avait été interpellée à son arrivée au Texas, mais internée avec sa fille.

D’autres sources sont venues corroborer les propos du père, resté au Honduras : « La mère et la fille n’ont pas été séparées », a déclaré une porte-parole des autorités douanières et frontalières au Daily Beast. Côté hondurien, la ministre adjointe des relations internationales, Nelly Jerez, a confirmé le récit du père auprès de l’agence de presse Reuters. Optimiste, ce dernier a estimé que « si elles sont déportées, ça ne fait rien, tant qu’ils ne laissent pas l’enfant sans sa mère ».

Voir de plus:

Que devient la fillette qui a ému l’Amérique ?

Valentin Davodeau

Ouest France

22 juin 2018

La photo de cette enfant de 2 ans en pleurs, arrêtée à la frontière entre le Mexique et les États-Unis avec sa mère, avait fait le tour des médias américains et internationaux. Selon le père de la fillette, elles seraient toutes les deux détenues actuellement dans un centre au Texas.

« Elles sont détenues dans un établissement du Texas mais elles vont bien », a déclaré Denis Javier Varela Hernandez, père de la petite Yanela, 2 ans, et mari de Sandra Sanchez, 32 ans. Interrogé par différents médias, cet homme de 32 ans vivant à Puerto Cortes au Honduras dit avoir reconnu sa fille sur cette photo qui a fait le tour du monde. « Mon cœur était en miette quand j’ai vu ma petite fille sur cette image », a-t-il expliqué à Univision,

La mère et sa fille n’ont pas été séparées

Denis Varela a précisé que sa femme et sa fille n’ont pas été séparées quand elles ont été interceptées le 12 juin par la patrouille des frontières, à proximité de la ville d’Hidalgo, au Texas. Depuis le 5 mai, plus de 2 300 enfants ont été écartés de leurs parents alors que ces familles tentaient de passer la frontière entre le Mexique et les États-Unis.

Yanela et sa mère se trouveraient actuellement dans un centre de rétention à Dilley, au sud du « Lone Star State ». Parties du Honduras le 3 juin, Sandra Sanchez et Yanela ont parcouru près de 2 900 kilomètres pour arriver jusqu’aux États-Unis.

Le rêve américain

Interrogé par le Daily Mail, Denis Varela a indiqué que sa femme voulait expérimenter le rêve américain et trouver un travail au pays de l’Oncle Sam, mais qu’il était opposé à l’idée qu’elle parte avec sa fille : « Elle est partie sans prévenir. Je n’ai pas pu dire « Au revoir » à ma fille et maintenant la seule chose que je peux faire, c’est attendre. »

Le couple a aussi trois autres enfants, un fils de 14 ans, et deux filles de 11 et 6 ans. « Les enfants comprennent ce qu’il se passe. Ils sont un peu inquiets mais j’essaye de ne pas trop aborder le sujet. Ils savent que leur mère et leur sœur sont en sécurité. » Il a ajouté qu’il espère que « les droits de sa femme et de sa fille sont respectés, parce qu’elles sont des reines […] Nous avons tous des droits. »

Voir encore:

Cette photo bouleverse le monde entier et illustre les effets de la politique de « tolérance zéro » revendiquée par Donald Trump sur la politique de séparation des familles pour lutter contre l’immigration illégale.

Une petite fille en pleurs, vêtue d’un tee-shirt rose et de chaussures assorties. Du haut de ses 2 ans, elle regarde avec effroi un garde-frontière qui vient d’arrêter sa mère, une immigrée hondurienne qui tentait de passer la frontière entre les États-Unis et le Mexique. La photo a été prise le 12 juin et a, depuis, fait le tour du monde. Elle donne un visage aux 2 000 enfants séparés de leurs parents depuis que l’administration de Donald Trump a abruptement décrété début mai une politique de « tolérance zéro », sous la houlette de l’ultraconservateur ministre de la Justice, Jeff Sessions.

L’auteur de cette image, John Moore, s’efforce depuis dix ans d’illustrer l’immigration et ses souffrances. Mais cette photo restera unique à ses yeux. Ce correspondant spécial de Getty Images, titulaire du prix Pulitzer et auteur du livre de photos Undocumented (« Clandestin » en français), répond aux questions de franceinfo et nous raconte l’émotion de cette scène.

Franceinfo : Dans quelles circonstances avez-vous photographié cette famille ? 

John Moore : J’étais à McAllen, dans la vallée du Rio Grande, dans le sud du Texas, près de la frontière avec le Mexique. Je suivais les patrouilles aux frontières pendant leurs opérations. Cette nuit-là, un groupe de migrants a atteint les États-Unis. Ils ont été arrêtés et réunis au bord d’une route en terre par les patrouilles. Il faut noter que les migrants qui veulent demander l’asile se rendent facilement aux agents de patrouille aux frontières. Ce ne sont pas des migrants sans papiers classiques, ils viennent avec autant de documents que possible pour obtenir l’asile politique. Dans ce groupe se trouvaient une vingtaine de femmes et d’enfants. La plupart venaient du Honduras. Tous ces migrants ont dû se débarrasser de leurs effets personnels, ils ont dû se défaire de leurs sacs, de leurs bijoux et même des lacets de leurs chaussures. Il ne leur restait plus que leurs vêtements. Ils ont ensuite été fouillés avant d’être embarqués dans un van qui allait les emmener dans un centre de rétention.

Pourquoi la petite fille pleure-t-elle sur votre photo ? 

J’avais remarqué une mère qui tenait un enfant. Elle m’a dit que sa fille et elle voyageaient depuis un mois, au départ du Honduras. Elle m’a dit que sa fille avait 2 ans, et j’ai pu voir dans ses yeux qu’elle était sur ses gardes, exténuée et qu’elle avait probablement vécu un voyage très difficile. C’est l’une des dernières familles à avoir été embarquée dans le véhicule. Un des officiers a demandé à la mère de déposer son enfant à terre pendant qu’elle était fouillée.

Juste à ce moment-là, la petite fille a commencé à pleurer, très fort. J’ai trois enfants moi-même, dont un tout petit, et c’était très difficile à voir, mais j’avais une fenêtre de tir très réduite pour photographier la scène. Dès que la fouille s’est terminée, elle a pu reprendre son enfant dans ses bras et ses pleurs se sont éteints. Moi, j’ai dû m’arrêter, reprendre mes esprits et respirer profondément.

Comment avez-vous vécu la scène ? 

J’avais déjà photographié des scènes comme ça à de nombreuses reprises. Mais celle-ci était unique, d’une part à cause des pleurs de cette enfant, mais aussi parce que cette fois, je savais qu’à la prochaine étape de leur voyage, dans ce centre de rétention, elles allaient être séparées. Je doute que ces familles aient eu la moindre idée de ce qui allait leur arriver. Tous voyageaient depuis des semaines, ils ne regardaient pas la télévision et n’avaient aucun moyen d’être au courant de la nouvelle mesure de tolérance zéro et de séparation des familles mise en place par Trump.

Même maintenant, quand je regarde ces photos, cela m’attriste toujours, alors que je les ai maintenant vues de nombreuses fois. Cela fait dix ans que je photographie l’immigration à la frontière américaine, toujours avec l’objectif d’humaniser des histoires complexes. Souvent, on parle de l’immigration avec des statistiques, arides et froides. Et je crois que la seule manière que les personnes dans ce pays trouvent des solutions humaines est qu’elles voient les gens comme des êtres humains. Je n’avais jamais imaginé que j’allais un jour mettre un visage sur une politique de séparation des familles, mais c’est le cas aujourd’hui.

Je suis actuellement de retour chez moi, dans le Connecticut. Je suis très heureux d’être à la maison, avec mes enfants, pendant un moment. Ma dernière semaine de reportage m’a rappelé que nous ne pouvons jamais prendre la présence de nos êtres aimés pour acquise.

Voir aussi:

The crying Honduran girl on the cover of Time was not separated from her mother

The widely shared photo of the little girl crying as a U.S. Border Patrol agent patted down her mother became a symbol of the families pulled apart by the Trump administration’s “zero tolerance” policy at the border, even landing on the new cover of Time magazine.

But the girl’s father told The Washington Post on Thursday night that his child and her mother were not separated, and a U.S. Customs and Border Protection spokesman confirmed that the family was not separated while in the agency’s custody. In an interview with CBS News, Border Patrol agent Carlos Ruiz, who was among the first to encounter the mother and her daughter at the border in Texas, said the image had been used to symbolize a policy but “that was not the case in this picture.”

Ruiz, who was not available for an interview Friday, said agents asked the mother, Sandra Sanchez, to put down her daughter, nearly 2-year-old Yanela, so they could search her. Agents patted down the mother for less than two minutes, and she immediately picked up her daughter, who then stopped crying.

“I personally went up to the mother and asked her, ‘Are you doing okay? Is the kid okay?’ and she said, ‘Yes. She’s tired and thirsty. It’s 11 o’clock at night,” Ruiz told CBS News.

The revelation has prompted a round of media criticism from the White House and other conservatives.

“It’s shameful that dems and the media exploited this photo of a little girl to push their agenda,” White House spokeswoman Sarah Huckabee Sanders tweeted Friday. “She was not separated from her mom. The separation here is from the facts.”

The heart-wrenching image, captured by award-winning Getty Images photographer John Moore, was spread across the front pages of international newspapers. It was used to promote a Facebook fundraiser that has collected more than $18 million to help reunite separated families.

And on Thursday, hours before the little girl’s father spoke out, Time magazine released its July 2 cover using the child’s image — without the mother — in a photo illustration that shows her looking up at President Trump, who is seen towering above her.

“Welcome to America,” the cover reads.

Time has not responded to a request for comment from The Post, but in a statement sent to media outlets, the magazine said it’s standing by its cover.

Time also has added a correction to an online article and gallery that ran Tuesday, before the cover was released: “The original version of this story misstated what happened to the girl in the photo after she [was] taken from the scene. The girl was not carried away screaming by U.S. Border Patrol agents; her mother picked her up and the two were taken away together.”

Moore, the photographer, told The Post in an email that Time corrected the story after he made a request minutes after it was published. He said that the picture “is a straightforward and honest image” showing a “distressed little girl” whose mother was being searched by border officials.

“I believe this image has raised awareness to the zero-tolerance policy of this administration. Having covered immigration for Getty Images for 10 years, this photograph for me is part of a much larger story,” Moore said, adding later: “The image showed a moment in time at the border, but the emotion in the little girl’s distress has ignited a response. As a photojournalist, my job is to inform and report what is happening, but I also think it is important to humanize an issue that is often reported in statistics.”

Moore told The Post’s Avi Selk that he ran into the mother and toddler in McAllen, Tex., on the night of June 12. He knew only that they were from Honduras and had been on the road for about a month. “I can only imagine what dangers she’d passed through, alone with the girl,” he said.

Moore photographed the girl crying as the border agent patted down the mother.

Moore said the woman picked up her daughter, they walked into the van, and the van drove away. When he took the picture, he said he did not know whether the mother and her daughter would be separated, “but it was a very real possibility,” given the slew of family separations carried out by the Trump administration.

He said he’s glad that although the two were detained, “they are together.”

In Honduras, Denis Javier Varela Hernandez recognized his daughter in the photo and also feared that she was separated from her mother, he told The Post.

But he said he learned this week that his 32-year-old wife and daughter were, in fact, detained together at a facility in McAllen. Honduran Deputy Foreign Minister Nelly Jerez confirmed Varela’s account to Reuters.

An Immigration and Customs Enforcement spokesman said in a statement to The Post that Sanchez was arrested by the U.S. Border Patrol near Hidalgo, Tex., on June 12 while traveling with a family member. She was transferred to ICE custody on June 17 and is being housed at the South Texas Family Residential Center in Dilley, Tex., according to ICE.

ICE said Sanchez was previously deported to Honduras in July 2013.

Sanchez and her daughter left for the United States from Puerto Cortes, north of the Honduran capital of Tegucigalpa, on June 3, Varela said. Sanchez had told her husband that she hoped to go to the United States to seek a better life for her children, away from the dangers of their home country. But she left without telling him that she was taking their youngest daughter with her. Varela, who has three other children with Sanchez, feared for the little girl’s safety, he said. Yanela is turning 2 years old in July.

After Sanchez left, Varela had no way to contact her or learn of her whereabouts. Then, on the news, he saw the photo of the girl in the pink shirt.

“The first second I saw it, I knew it was my daughter,” Varela told The Post. “Immediately, I recognized her.”

He heard that U.S. officials were separating families at the border, before Trump reversed the policy Wednesday. Varela felt helpless and distressed “imagining my daughter in that situation,” he said.

This week, Varela received a phone call from an official with Honduras’s foreign ministry, letting him know his wife and daughter were detained together. While he doesn’t know anything about the conditions of the facility or what is next for Sanchez and Yanela, he was relieved to hear they were in the same place.

As news emerged late Thursday that the mother and child were not separated, conservative media jumped on the story, portraying it as evidence of “fake news” surrounding the Trump administration’s immigration policies.

It was the most prominent story on the home page of the conservative news outlet Breitbart, which called it a “fake news photo.” Infowars, owned by conspiracy theorist Alex Jones, singled out Time and CNN for using the “completely misleading” image to push “open border propaganda.”

Donald Trump Jr. has been talking about the photo on Twitter on Friday.

“No one is shocked anymore. There is a no low they won’t go to for their narrative,” the president’s eldest son tweeted.

Varela pushed back against the portrayals of his daughter’s story, saying it should not cast doubt on the “human-rights violations” taking place at the border.

“This is the case for my daughter, but it is not the case for 2,000 children that were separated from their parents,” Varela said.

At least 2,500 migrant children have been separated from their parents at the border since May 5.

Varela said he felt “proud” that his daughter has “represented the subject of immigration” and helped propel changes in policy. But he asked that Trump “put his hand on his heart.”

He hopes that U.S. officials will grant asylum to his wife and daughter, he said.

Asked whether he would also like to come to the United States, he said, “Of course, someday.”

Voir de même:

EXCLUSIVE: ‘They’re together and safe’: Father of Honduran two-year-old who became the face of family separation crisis reveals daughter was never separated from her mother, but the image of her in tears at U.S. border control ‘broke his heart’

  • Denis Javier Varela Hernandez spoke out about the status of his wife Sandra, 32, and daughter, Yanela, 2
  • Yanela became the face of the immigration crisis after a Getty photographer snapped a photo of her in tears
  • Speaking to DailyMail.com Hernandez said he has still not been in direct contact with his wife Sandra because he does not have a way of communicating
  • Denis said a Honduran official in the US told him that his wife and daughter are together and are doing ‘fine’
  • Sandra was part of a group that were caught by Border Patrol agents after making their way across the Rio Grande river on a raft
  • She set out on her journey from Puerto Cortes, Honduras to the U.S. at 6am on June 3 and allegedly paid $6,000 for a coyote
  • Hernandez  said he did not support his wife’s decision to make the journey with their young daughter in her arms and never got to properly say goodbye

The father of the Honduran girl who became the face of the family separation crisis has revealed that he still has not been in touch with his wife or daughter but was happy to learn they are safe.

Denis Javier Varela Hernandez, 32, said that he had not heard from his wife Sandra, 32, who was with his two-year-old daughter Yanela Denise, for nearly three weeks until he saw the image of them being apprehended in Texas.

In an exclusive interview with DailyMail.com, Hernandez, who lives in Puerto Cortes, Honduras, says that he was told on Wednesday by a Honduran official in the US that his wife and child are being detained at a family residential center in Texas but are together and are doing ‘fine.’

‘You can imagine how I felt when I saw that photo of my daughter. It broke my heart. It’s difficult as a father to see that, but I know now that they are not in danger. They are safer now than when they were making that journey to the border,’ he said.

A spokeswoman for Immigration and Customs Enforcement (ICE) has told DailyMail.com that Sandra had been previously been deported from the US in 2013.

The spokeswoman said that she was ‘encountered by immigration officials in Hebbronville, Texas’ in and sent back to Honduras 15 days later under ‘expedited removal.’

Sandra current immigration proceedings are ‘ongoing’ and she is being housed at a family detention center in Texas.

Denis said that his wife had previously mentioned her wish to go to the United States for a ‘better future’ but did not tell him nor any of their family members that she was planning to make the trek.

‘I didn’t support it. I asked her, why? Why would she want to put our little girl through that? But it was her decision at the end of the day.’

He said that Sandra had always wanted to experience ‘the American dream’ and hoped to find a good job in the States.

Denis, who works as a captain at a port on the coast of Puerto Cortes, explained that things back home were fine but not great, and that his wife was seeking political asylum.

He said that Sandra set out on the 1,800-mile journey with the baby girl on June 3, at 6am, and he has not heard from her since.

‘I never got the chance to say goodbye to my daughter and now all I can do is wait’, he said, adding that he hopes they are either granted political asylum or are sent back home.

‘I don’t have any resentment for my wife, but I do think it was irresponsible of her to take the baby with her in her arms because we don’t know what could happen.’

The couple has three other children, son Wesly, 14, and daughters Cindy, 11, and Brianna, six.

‘The kids see what’s happening. They’re a little worried but I don’t try to bring it up that much. They know their mother and sister are safe now.’

Denis said that he believes the journey across the border is only worth it to some degree, and admits that it’s not something he would ever consider.

He said he heard from friends that his wife paid $6,000 for a coyote – a term for someone who smuggles people across the border.

‘I wouldn’t risk my life for it. It’s hard to find a good job here and that’s why many people choose to leave. But I thank God that I have a good job here. And I would never risk my life making that journey.’

The heart-breaking photo was taken by Getty photographer John Moore close to midnight on the night of June 12 near McAllen, Texas, as the row over Donald Trump’s separation of migrant parents and children escalated.

Denis said that he hopes to use the photo and his family’s situation to help him reunite with his daughter.

‘I don’t want money, what I want is someone to tell me that my daughter is going to be OK.’

When asked about his views on Trump’s border policy, Denis said: ‘I’ve never seen it in a positive light the way others do. It violates human rights and children’s rights. Separating children from their parents is just wrong. They are suffering and are traumatized.

‘The laws need to be modified and we need to have a conversation. It’s just not right.

‘[Illegal] Immigration and drug smuggling across the United States border is never gonna stop. They can build a wall and it’s never going to stop,’ he said.

Sandra was part of a group that were caught by Border Patrol agents after making their way across the Rio Grande river on a raft.

Moore’s photo showed Yanela crying on a dirt track as her mother is patted down by a Border Patrol agent.

For many the photo summed up the cruelty of Trump’s ‘zero tolerance’ policy towards migrants which has caused 2,300 children to be separated from their mothers and fathers.

A photo of Yanela was used on the front cover of TIME magazine to show the devastating effect of the policy, which was brought in in April.

But actually Yanela remained with her mother after she arrived in the US after making the perilous 1,800 mile journey North through Central America and Mexico,

TIME magazine later issued a clarification saying that the original version of its story accompanying the cover was wrong because Yanela ‘was not carried away screaming by Border Patrol Agents’.

TIME’s editor in chief Edward Felsenthal said in a statement that it stood behind the wider point which is that Yanela was ‘the most visible symbol of the ongoing immigration debate’

Among those who have Tweeted DailyMail.com’s story have been White House press secretary Sarah Huckabee Sanders.

She wrote: ‘It’s shameful that dems and the media exploited this photo of a little girl to push their agenda. She was not separated from her mom. The separation here is from the facts’.

Moore, who has worked on the border with Mexico for years and has won a Pulitzer for his photography, has said the the image of Yanela was the last one he took that night.

Speaking to People magazine he said that the girl’s mother was the last to be searched and a female agent asked her to put Yanela down so she could pat her down

Moore said: ‘The mother hesitated and then set down the little girl and the child immediately started crying.

‘As a father, it was very emotional for me just to hear those cries. When I saw this little girl break down in tears I wanted to comfort this child.

‘But as a photojournalist we sometimes have to keep photographing when things are hard. And tell a story that people would never see.’

Moore crouched 6ft from the girl as she looked up at her mother and took seven shots, Yanela’s mother’s hands spread out on the Border Patrol truck.

The image was a major factor in pressuring Trump to do a U-turn on his immigration policy and sign an executive order allowing families to stay together.

The President said that he wanted to look strong but admitted that the ‘zero tolerance’ policy made him look like he had ‘no heart’.

Trump’s climb down came after worldwide outrage including British Prime Minister Theresa May who called his policy ‘deeply disturbing’ while Pope Francis said it was ‘immoral’.

The climb down was a rare one from Trump, who almost never apologizes and rarely backs down.

But he had not choice when his policy created a wall of opposition between him and others, including his own wife Melania, Democrats, Republicans, every living former First Lady, Amnesty International and the United Nations.

Voir encore:

‘All I Wanted to Do Was Pick Her Up.’ How a Photographer at the U.S.-Mexico Border Made an Image America Could Not Ignore

« This one was tough for me. As soon as it was over, they were put into a van. I had to stop and take deep breaths, » Getty photographer John Moore said
June 19, 2018

John Moore has been photographing immigrants and the hardship and heartbreak of crossing the U.S.-Mexico border for years — but this time, he said, something is different.

The Pulitzer Prize-winning photographer for Getty Images said the Trump administration’s policy of separating children from their parents — part of its “zero tolerance” stance toward people who illegally cross into the U.S. — has changed everything about enforcement at the U.S.-Mexico border and resulted in a level of despair for immigrants that Americans can no longer ignore.

“It’s a very different scene now,” he said. “I’m almost positive these families last week had no idea they’d be separated from their children.”

Moore’s image last week of a 2-year-old Honduran girl crying as a U.S. Border Patrol agent patted down her mother has become a symbol of the human cost — and many critics say cruelty — of President Donald Trump’s hard line on immigration. The crying girl has become the face of the family separation policy, which has been criticized by Democrats and Republicans alike.

“When the officer told the mother to put her child down for the body search, I could see this look in the little girl’s eyes,” Moore told TIME. “As soon as her feet touched the ground she began to scream.”

Moore said the girl’s mother had a weariness in her eyes as she was stopped by Border Patrol agents. The father of three said his years of experience did not inoculate him from feeling intense emotions as he watched agents allowed the mother to pick up her child and loaded them both into a van. But, he said, he knew he had to keep photographing the scene.

“This one was tough for me. As soon as it was over, they were put into a van. I had to stop and take deep breaths,” he said. “All I wanted to do was pick her up. But I couldn’t.”

More than 2,000 children have been taken away from their parents since April, when Attorney General Jeff Sessions announced at “zero tolerance” policy that refers all cases of illegal entry at the border for prosecution. The Trump administration has said Border Patrol agents separate children from parents because children cannot be locked up for the crimes of their mothers and fathers.

A Honduran mother holds her two-year-old as U.S. Border Patrol as agents review their papers near the U.S.-Mexico border in McAllen, Texas on June 12, 2018. The asylum seekers had rafted across the Rio Grande from Mexico and were detained by U.S. Border Patrol agents before being sent to a processing center for possible separation.
John Moore—Getty Images
A U.S. Border Patrol spotlight shines on a terrified mother and son from Honduras as they are found in the dark near the U.S.-Mexico border in McAllen, Texas on June 12, 2018.
A U.S. Border Patrol spotlight shines on a terrified mother and son from Honduras as they are found in the dark near the U.S.-Mexico border in McAllen, Texas on June 12, 2018.
John Moore—Getty Images
U.S. Border Patrol agents detain a group of Central American asylum seekers near the U.S.-Mexico border in McAllen, Texas on June 12, 2018.
U.S. Border Patrol agents detain a group of Central American asylum seekers near the U.S.-Mexico border in McAllen, Texas on June 12, 2018.
John Moore—Getty Images

Moore has followed immigrant families and enforcement efforts since 2014 and recently published a book of some of his most stirring photographs, Undocumented: Immigration and the Militarization of the United States-Mexico Border. He said despite the tough new policy, immigrants are not likely to lose the determination that drives them to make the dangerous journey to the United States.

“It’s been very easy for Americans to ignore over the years the desperation that people have to have a better life,” Moore said. “They often leave with their children with their shirts on their backs.”

A boy from Honduras watches a movie at a detention facility run by the U.S. Border Patrol in McAllen, Tex. on Sept. 8, 2014.
A boy from Honduras watches a movie at a detention facility run by the U.S. Border Patrol in McAllen, Tex. on Sept. 8, 2014.
John Moore—Getty Images

Footage released Monday of a detention facility where families arrested at the border and children taken from their parents are held echo a photo Moore took in 2014 of a Honduran child watching Casper in the same facility, alone except for a guard keeping watch. That photo, taken at the same detention center in McCallen, Texas where children are now being grouped inside cages, has stayed with Moore over the years.

While he is not sure if that boy was an unaccompanied minor or what happened to him, he said many of the other children at the facility were without their parents. “That picture is still haunting for me.”

Most of the photos below come from Moore’s 2018 book, published by powerHouse Books.

Families attend a memorial service for two boys who were kidnapped and killed in San Juan Sacatepequez, Guatemala on Feb. 14, 2017. More than 2,000 people walked in a funeral procession for Oscar Armando Top Cotzajay, 11, and Carlos Daniel Xiqin, 10 who were abducted walking to school Friday morning when they were abducted.
Families attend a memorial service for two boys who were kidnapped and killed in San Juan Sacatepequez, Guatemala on Feb. 14, 2017. More than 2,000 people walked in a funeral procession for Oscar Armando Top Cotzajay, 11, and Carlos Daniel Xiqin, 10 who were abducted walking to school Friday morning when they were abducted.
John Moore—Getty Images
Sonia Morales massages the back of her son Jose Issac Morales, 11, at the door of their one-room home in San Pedro Sula, Honduras on Aug. 20, 2017. The mother of three said that her son's spinal deformation began at age four, but has never been able to afford the $6,000 surgery to correct his spinal condition. The boy's father, Issac Morales, 30, said he tried to immigrate to the U.S. in 2016 to work and send money home but was picked up by U.S. Border Patrol officers in the Arizona desert and deported back to Honduras.
Sonia Morales massages the back of her son Jose Issac Morales, 11, at the door of their one-room home in San Pedro Sula, Honduras on Aug. 20, 2017. The mother of three said that her son’s spinal deformation began at age four, but has never been able to afford the $6,000 surgery to correct his spinal condition. The boy’s father, Issac Morales, 30, said he tried to immigrate to the U.S. in 2016 to work and send money home but was picked up by U.S. Border Patrol officers in the Arizona desert and deported back to Honduras.
John Moore—Getty Images
An Indigenous family walks from Guatemala into Mexico after illegally crossing the border at the Suchiate River in Talisman, Mexico on Aug. 1, 2013.
An Indigenous family walks from Guatemala into Mexico after illegally crossing the border at the Suchiate River in Talisman, Mexico on Aug. 1, 2013.
John Moore—Getty Images
Undocumented immigrant families walk before being taken into custody by Border Patrol agents near McAllen, Texas on July 21, 2014.
Undocumented immigrant families walk before being taken into custody by Border Patrol agents near McAllen, Texas on July 21, 2014.
John Moore—Getty Images
Families of Central American immigrants, including Lorena Arriaga, 27, and her son Jason Ramirez, 7, from El Salvador, turn themselves in to U.S. Border Patrol agents after crossing the Rio Grande River from Mexico to Mission, Texas on Sept. 8, 2014.
Families of Central American immigrants, including Lorena Arriaga, 27, and her son Jason Ramirez, 7, from El Salvador, turn themselves in to U.S. Border Patrol agents after crossing the Rio Grande River from Mexico to Mission, Texas on Sept. 8, 2014.
John Moore—Getty Images
Immigrants from Central America wait to be taken into custody by U.S. Border Patrol agents in Roma, Texas on August 17, 2016.
Immigrants from Central America wait to be taken into custody by U.S. Border Patrol agents in Roma, Texas on August 17, 2016.
John Moore—Getty Images
U.S. Border Patrol agents take undocumented immigrants into custody after capturing them after they crossed Rio Grande from Mexico into Texas near Sullivan City, Texas on Aug. 18, 2016.
U.S. Border Patrol agents take undocumented immigrants into custody after capturing them after they crossed Rio Grande from Mexico into Texas near Sullivan City, Texas on Aug. 18, 2016.
John Moore—Getty Images
Undocumented immigrants are led after being caught and handcuffed by Border Patrol agents near the U.S.-Mexico border in Weslaco, Texas on April 13, 2016.
Undocumented immigrants are led after being caught and handcuffed by Border Patrol agents near the U.S.-Mexico border in Weslaco, Texas on April 13, 2016.
John Moore—Getty Images
Women and children sit in a holding cell at a U.S. Border Patrol processing center after being detained by agents near the U.S.-Mexico border near McAllen, Texas on Sept. 8, 2014.
Women and children sit in a holding cell at a U.S. Border Patrol processing center after being detained by agents near the U.S.-Mexico border near McAllen, Texas on Sept. 8, 2014.
John Moore—Getty Images
Women and children wait in a holding cell at a U.S. Border Patrol processing center after being detained by agents near the U.S.-Mexico border near McAllen, Texas on Sept. 8, 2014.
Women and children wait in a holding cell at a U.S. Border Patrol processing center after being detained by agents near the U.S.-Mexico border near McAllen, Texas on Sept. 8, 2014.
John Moore—Getty Images
A girl from Central America rests on thermal blankets at a detention facility run by the U.S. Border Patro in McAllen, Texasl on Sept. 8, 2014.
A girl from Central America rests on thermal blankets at a detention facility run by the U.S. Border Patro in McAllen, Texasl on Sept. 8, 2014.
John Moore—Getty Images
Donated clothing await immigrants at the Catholic Sacred Heart Church Immigrant Respite Center from McAllen, Texas on Aug. 15, 2016.
Donated clothing await immigrants at the Catholic Sacred Heart Church Immigrant Respite Center from McAllen, Texas on Aug. 15, 2016.
John Moore—Getty Images
A detained Mexican immigrant (L) visits with his wife and children at the U.S. Immigration and Customs Enforcement (ICE) detention facility in Florence, Ariz on July 30, 2010.
A detained Mexican immigrant (L) visits with his wife and children at the U.S. Immigration and Customs Enforcement (ICE) detention facility in Florence, Ariz on July 30, 2010.
John Moore—Getty Images
Immigrants from Central America await transport from the U.S. Border Patrol in Roma, Texas on Aug. 17, 2016.
Immigrants from Central America await transport from the U.S. Border Patrol in Roma, Texas on Aug. 17, 2016.
John Moore—Getty Images
Central American immigrant families depart ICE custody, pending future immigration court hearings in McAllen, Texas on June 11, 2018.
Central American immigrant families depart ICE custody, pending future immigration court hearings in McAllen, Texas on June 11, 2018.
John Moore—Getty Images

Correction (Posted June 19): The original version of this story misstated what happened to the girl in the photo after she was taken from the scene. The girl was not carried away screaming by U.S. Border Patrol agents; her mother picked her up and the two were taken away together.

Voir par ailleurs:

Smuggler abandons 6-year-old in blazing desert heat

– A 6-year-old Costa Rican boy was rescued by U.S. Border Patrol agents after he was abandoned on a border road in Arizona on Tuesday evening.

The agents discovered the boy just north of the border west of Lukeville in temperatures over 100 degrees.

The child claimed that he was dropped off by « his uncle » and that Border Patrol would pick him up. Agents say the boy said he was on his way to see his mother in the U.S.

They say that the child was found in good condition.  He was taken to Tucson to be checked out and processed.  It was unclear what would happen to him next.

The Border Patrol says the incident highlights the dangers faced by migrants at the hands of smugglers. Children in particular are extremely vulnerable, not only to exploitation, but also to the elements in the environment.

They added that Arizona’s desert « is a merciless environment for those unprepared for its remote, harsh terrain and unpredictable weather. »

Voir aussi:

Guy Millière
Dreuz
21 juin 2018

Les titres des journaux européens et de bon nombre de journaux américains ces derniers jours prêtent à sourire une fois de plus. Trump, dit-on, aurait “reculé” en matière d’immigration.

Ceux qui disent cela ajoutent qu’il se conduit de manière infâme vis-à-vis des enfants à la frontière Sud des Etats-Unis. Des photos sont fournies à l’appui, montrant des enfants dans des lieux décrits comme des “camps de concentration”. Des vidéos ont été montrées où on voit des enfants pleurer de manière déchirante en appelant leurs parents, dont un agent de l’immigration vient de les séparer, et ils utilisent des mots anglais (ce qui est normal puisqu’ils viennent de pays où on parle espagnol et puisqu’ils ne parlent pas un mot d’anglais).

Ceux qui disent cela ajoutent aussi que “sous une large pression”, Trump vient de signer un executive order permettant d’éviter que les enfants soient séparés de leur famille et a donc dû se conduire de manière un peu moins infâme.

Ceux qui disent cela ne disent pas un seul mot de ce qui est en train de se passer par ailleurs aux Etats-Unis. L’Etat profond anti-Trump est en train de s’effondrer. Il résiste, certes, mais il est désormais très mal en point, comme c’était prévisible.

Disons ici ce qui doit l’être, car ce ne sera pas fait ailleurs, j’en suis, hélas, certain.

1. Il existe aux Etats-Unis un grave problème d’immigration illégale. Trump a commencé à prendre des décisions pour le régler. Les entrées clandestines dans le pays par la frontière Sud ont diminué de 70 pour cent. Elles sont encore trop nombreuses. Les immigrants illégaux présents dans le pays ne sont pas tous criminels, mais ils représentent une proportion importante des criminels incarcérés et des membres de gangs violents impliqués, entre autres, dans le trafic de drogue. Jeff Sessions, ministre de la justice inefficace dans d’autres secteurs, est très efficace dans ce secteur.

2. Les Démocrates veulent que l’immigration illégale se poursuive, et s’intensifie, car ils ont besoin d’un électorat constitué d’illégaux fraîchement légalisés pour maintenir à flot la coalition électorale sur laquelle ils s’appuient et garder des chances de victoire ultérieure (minorités ethniques, femmes célibataires, étudiants, professeurs). La diminution de l’immigration clandestine leur pose problème. Les actions de la police de l’immigration (ICE; Immigration Control Enforcement) suscitent leur hostilité, d’où l’existence de villes sanctuaires démocrates et, en Californie, d’un Etat sanctuaire(démocrate, bien sûr).

3. Ce qui se passe depuis quelques jours à la frontière Sud du pays est un coup monté auquel participent le parti démocrate, les grands médias américains, des organisations gauchistes, et le but est de faire pression sur Trump en diabolisant son action. La plupart des photos utilisées datent des années Obama, au cours desquelles le traitement des enfants entrant clandestinement dans le pays était exactement similaire à ce qu’il est aujourd’hui, sans qu’à l’époque les Démocrates disent un seul mot. Les enfants qui pleurent sur des vidéos ont été préparés à être filmés à des fins de propagande et ont appris à dire “daddy”, “mummy”. Le but est effectivement de faire céder Trump. Quelques Républicains à veste réversible ont joint leur voix au chœur.

4. Trump, comme il sait le faire, a agi pour désamorcer le coup monté. On lui reproche de faire ce qui se fait depuis des années (séparer les enfants de leurs parents dès lors que les parents doivent être incarcérés) ? Il vient de décider que les enfants ne seront plus séparés des parents, et qu’ils seront placés ensemble dans des lieux de rétention.  Cela signifie-t-il un recul ? Non. La lutte contre l’immigration clandestine va se poursuivre selon exactement la même ligne. Les parents qui ont violé la loi seront traités comme ils l’étaient auparavant. Les enfants seront-ils dans de meilleures conditions ? Non. Ils ne seront pas dans des conditions plus mauvaises non plus. Décrire les lieux où ils étaient placés jusque là comme des camps de concentration est une honte et une insulte à ceux qui ont été placés dans de réels camps de concentration (certains Démocrates un peu plus répugnants que d’autres sont allés jusqu’à faire des comparaisons avec Auschwitz !) : les enfants sont placés dans ce qui est comparable à des auberges pour colonies de vacances. Un enfant clandestin coûte au contribuable américain à ce jour 35.000 dollars en moyenne annuelle.

5. Désamorcer le coup monté ne réglera pas le problème d’ensemble. Des femmes viennent accoucher aux Etats-Unis pour que le bébé ait la nationalité américaine et puisse demander deux décennies plus tard un rapprochement de famille. Des gens font passer leurs enfants par des passeurs en espérant que l’enfant sera régularisé et pourra lui aussi demander un rapprochement de famille. Des parents paient leur passage aux Etats Unis en transportant de la drogue et doivent être jugés pour cela (le tarif des passeurs si on veut passer sans drogue est  de 10.000 dollars par personne). S’ils sont envoyés en prison, ils n’y seront pas envoyés avec leurs enfants.  Quand des trafiquants de drogue sont envoyés en prison, aux Etats-Unis ou ailleurs, ils ne vont pas en prison en famille, et si quelqu’un suggérait que leur famille devait les suivre en prison, parce que ce serait plus “humain”, les Démocrates seraient les premiers à hurler.

6. Les Etats-Unis, comme tout pays développé, ne peuvent laisser entrer tous ceux qui veulent entrer en laissant leurs frontières ouvertes. Un pays a le droit de gérer l’immigration comme il l’entend et comme l’entend sa population, et il le doit, s’il ne veut pas être submergé par une population qui ne s’intègre pas et peut le faire glisser vers le chaos. Les pays européens sont confrontés au même problème que les Etats-Unis, d’une manière plus aiguë puisqu’en Europe s’ajoute le paramètre “islam”. La haine de la civilisation occidentale imprègne la gauche européenne, qui veut la dissolution des peuples européens. Une même haine imprègne la gauche américaine, qui veut la dissolution du peuple américain. Les grandes villes de l’Etat sanctuaire de Californie sont déjà méconnaissables, submergées par des sans abris étrangers (pas un seul pont de Los Angeles qui n’abrite désormais un petit bidonville, et un quart du centre ville est une véritable cour des miracles, à San Francisco ce n’est pas mieux). Il n’est pas du tout certain que le coup monte servira les Démocrates lors des élections de mi mandat. Nombre d’Américains ne veulent pas la dissolution du peuple américain.

7. Le coup monté m’est pas arrive par hasard, à ce moment précisément. Le rapport de l’inspecteur général Michael Horowitz, même s’il est édulcoré, contient des éléments accablants pour James Comey, John Mc Cabe, l’enquêteur appelé Peter Strzoc. Le Congres procède à des auditions très révélatrices. Ce n’est que le début. L’Etat profond anti-Trump est en train de s’effondrer, disais-je. La monstruosité totalitaire que fut l’administration Obama finissante et le caractère criminel des activités d’Hillary Clinton commencent tout juste à être mis au jour. Des peines de prison suivront. L’équipe sinistre conduite par Robert Mueller avance dans le vide : tout ce qui lui sert de prétexte se révèle être une gigantesque imposture. La complicité des grands médias américains et mondiaux ne pourra pas être cachée indéfiniment. Un écran de fumée devait monter dans l’atmosphère pour détourner l’attention et éviter qu’on parle de l’effondrement de l’Etat profond. Le coup monte a servi d’écran de fumée. Que nul ne soit dupe. La révolution Trump ne fait que commencer.

Voir de plus:

Selon les déclarations d’un homme présenté comme le cousin de l’enfant, rendues publiques par Israël, les parents de la fillette morte mi-mai auraient touché 8.000 shekels (1.800 euros).

La justice israélienne a dit disposer d’une déposition selon laquelle la famille d’un bébé palestinien mort dans des circonstances contestées dans la bande de Gaza avait été payée par le Hamas pour accuser Israël, ce que les parents ont nié.

Vif émoi après la mort de l’enfant. Leïla al-Ghandour, âgée de huit mois, est morte mi-mai alors que l’enclave palestinienne était depuis des semaines le théâtre d’une mobilisation massive et d’affrontements entre Palestiniens et soldats israéliens le long de la frontière avec Gaza. Son décès a suscité un vif émoi. Sa famille accuse l’armée israélienne d’avoir provoqué sa mort en employant des lacrymogènes contre les protestataires, parmi lesquels se trouvait la fillette.

La fillette souffrait-elle d’un problème cardiaque ? L’armée israélienne, se fondant sur les informations d’un médecin palestinien resté anonyme mais qui selon elle connaissait l’enfant et sa famille, dit que l’enfant souffrait d’un problème cardiaque. Le ministère israélien de la Justice a rendu public jeudi l’acte d’inculpation d’un Gazaoui de 20 ans, présenté comme le cousin de la fillette. Selon le ministère, il a déclaré au cours de ses interrogatoires par les forces israéliennes que les parents de Leila avaient touché 8.000 shekels (1.800 euros) de la part de Yahya Sinouar, le chef du Hamas dans la bande de Gaza, pour dire que leur fille était morte des inhalations de gaz.

Une « fabrication » du Hamas dénoncée par Israël. Les parents ont nié ces déclarations, réaffirmé que leur fille était bien morte des inhalations, et ont contesté qu’elle était malade. Selon la famille, Leïla al-Ghandour avait été emmenée près de la frontière par un oncle âgé de 11 ans et avait été prise dans les tirs de lacrymogènes. L’armée israélienne, en butte aux accusations d’usage disproportionné de la force, a dénoncé ce cas comme une « fabrication » de la part du Hamas, le mouvement islamiste qui dirige la bande de Gaza et contrôle les autorités sanitaires, et auquel Israël a livré trois guerres depuis 2008.

Voir également:

Valeurs actuelles

19 juin 2018

Fake News. Donald Trump aurait donc menti en affirmant que la criminalité augmentait en Allemagne, en raison de l’entrée dans le pays de 1,1 million de clandestins en 2015. Pas si simple…

Nouveau tweet, nouvelle agitation médiatique. Les commentateurs n’ont pas tardé à s’armer de leur indéboulonnable mépris pour le président des États-Unis pour dénoncer un « mensonge », au lieu d’user d’une saine distance permettant de décrypter sereinement l’affirmation de Donald Trump.

« Le peuple allemand se rebelle contre ses gouvernants alors que l’immigration secoue une coalition déjà fragile », a donc entamé le président des États-Unis dans un tweet publié le 18 juin, alors que le gouvernement allemand se déchirait sur fond de crise migratoire. Propos factuel si l’on en croit un récent sondage allemand qui révèle que 90% des allemands désirent plus d’expulsions des personnes déboutées du droit d’asile.

Le chiffre ne laisse aucune place au doute : la population allemande penche du côté du ministre de l’Intérieur qui s’applique, depuis quelques jours, à contraindre Angela Merkel à la fermeté.

Et Donald Trump de poursuivre avec la phrase qui occupe nombre de journalistes depuis sa publication : « la criminalité augmente en Allemagne. Une grosse erreur a été commise partout en Europe : laisser rentrer des millions de personnes qui ont fortement et violemment changé sa culture. » Que n’avait-il pas dit. Les articles se sont immédiatement multipliés pour dénoncer « le mensonge » du président américain.

Pourquoi ? Parce que les autorités allemandes se sont félicitées d’une baisse des agressions violentes en 2017. C’est vrai, elles ont chuté de 5,1% par rapport à 2016.

Est-il possible, cependant, de feindre à ce point l’incompréhension ? Car les détracteurs zélés du président omettent de préciser que la criminalité a bien augmenté en Allemagne à la suite de cette vague migratoire exceptionnelle : 10% de crimes violents en plus, sur les années 2015 et 2016. L’étude réalisée par le gouvernement allemand et publiée en janvier dernier concluait même que 90% de cette augmentation était due aux jeunes hommes clandestins fraîchement accueillis, âgés de 14 à 30 ans.

En 2016, les étrangers étaient 3,5 fois plus impliqués dans des crimes que les Allemands, les clandestins 7 fois plus

L’augmentation de la criminalité fut donc indiscutablement liée à l’accueil de 1,1 millions de clandestins pendant l’année 2015. C’est évidement ce qu’entend démontrer Donald Trump.

Et ce n’est pas tout. Les chiffres du ministère allemand de l’Intérieur pour 2016 révèlent également une implication des étrangers et des clandestins supérieure à celle des Allemands dans le domaine de la criminalité. Et en hausse. La proportion d’étrangers parmi les personnes suspectées d’actes criminels était de 28,7% en 2014, elle est passée à 40,4% en 2016, avant de chuter à 35% en 2017 (ce qui reste plus important qu’en 2014).

En 2016, les étrangers étaient 3,5 fois plus impliqués dans des crimes que les Allemands, les clandestins 7 fois plus. Des chiffres encore plus élevés dans le domaine des crimes violents (5 fois plus élevés chez les étrangers, 15 fois chez les clandestins) ou dans celui des viols en réunion (10 fois plus chez les étrangers, 42 fois chez les clandestins !).

Factuellement, la criminalité n’augmente pas aujourd’hui en Allemagne. Mais l’exceptionnelle vague migratoire voulue par Angela Merkel en 2015 a bien eu pour conséquence l’augmentation de la criminalité en Allemagne. Les Allemands, eux, semblent l’avoir très bien compris.

Voir par ailleurs:

La caravane des migrants a atteint la frontière avec la Californie

 FRANCE 24

30/04/2018

Au moins 150 migrants centraméricains sont arrivés à Tijuana au Mexique, à la frontière avec les États-Unis. Ils sont décidés à demander l’asile à Washington.

Plusieurs centaines de migrants originaires d’Amérique centrale se sont rassemblés dimanche 30 avril à la frontière mexico-américaine au terme d’un mois de traversée du Mexique.

Nombre d’entre eux ont décidé de se présenter aux autorités américaines pour déposer des demandes d’asile et devraient être placés en centres de rétention. « Nous espérons que le gouvernement des États-Unis nous ouvrira les portes », a déclaré Reyna Isabel Rodríguez, 52 ans, venu du Salvador avec ses deux petits-enfants.

« Nous ne sommes pas des criminels »

L’ONG Peuple Sans Frontières organise ce type de caravane depuis 2010 pour dénoncer le sort de celles et ceux qui traversent le Mexique en proie à de nombreux dangers, entre des cartels de la drogue qui les kidnappent ou les tuent, et des autorités qui les rançonnent. « Nous voulons dire au président des États-Unis que nous ne sommes pas des criminels, nous ne sommes pas des terroristes, qu’il nous donne la chance de vivre sans peur. Je sais que Dieu va toucher son cœur », a déclaré l’une des organisatrices de la caravane, Irineo Mujica.

L’ONG, composée de volontaires, permet notamment aux migrants de rester groupés – lors d’un périple qui se fait à pied, en bus ou en train – afin de se prémunir de tous les dangers qui jalonnent leur chemin. En espagnol, ces caravanes sont d’ailleurs appelées « Via Crucis Migrantes » ou le « Chemin de croix des migrants », en référence aux processions catholiques, particulièrement appréciées en Amérique du Sud, qui mettent en scène la Passion du Christ, ou les derniers événements qui ont précédé et accompagné la mort de Jésus de Nazareth.

Cette année, le groupe est parti le 25 mars de Tapachula, à la frontière du Guatemala, avec un groupe de près de 1 200 personnes, à 80 % originaires du Honduras, les autres venant du Guatemala, du Salvador et du Nicaragua, selon Rodrigo Abeja. Dans le groupe, près de 300 enfants âgés de 1 mois à 11 ans, une vingtaine de jeunes homosexuels et environ 400 femmes. Certains se sont ensuite dispersés, préférant rester au Mexique, d’autres choisissant de voyager par leurs propres moyens.

La colère de Donald Trump

En avril, les images de la caravane de migrants se dirigeant vers les États-Unis avaient suscité la colère de Donald Trump et une forte tension entre Washington et Mexico. Le président américain, dont l’un des principaux thèmes de campagne était la construction d’un mur à la frontière avec le Mexique pour lutter contre l’immigration clandestine, avait ordonné le déploiement sur la frontière de troupes de la Garde nationale.

Il avait aussi soumis la conclusion d’un nouvel accord de libre-échange en Amérique du Nord à un renforcement des contrôles migratoires par le Mexique, une condition rejetée par le président mexicain Enrique Pena Nieto.

Avec AFP et Reuters

Voir aussi:

WASHINGTON — It was the kind of story destined to take a dark turn through the conservative news media and grab President Trump’s attention: A vast horde of migrants was making its way through Mexico toward the United States, and no one was stopping them.

“Mysterious group deploys ‘caravan’ of illegal aliens headed for U.S. border,” warned Frontpage Mag, a site run by David Horowitz, a conservative commentator.

The Gateway Pundit, a website that was most recently in the news for spreading conspiracies about the school shooting in Parkland, Fla., suggested the real reason the migrants were trying to enter the United States was to collect social welfare benefits.

And as the president often does when immigration is at issue, he saw a reason for Americans to be afraid. “Getting more dangerous. ‘Caravans’ coming,” a Twitter post from Mr. Trump read.

The story of “the caravan” followed an arc similar to many events — whether real, embellished or entirely imagined — involving refugees and migrants that have roused intense suspicion and outrage on the right. The coverage tends to play on the fears that hiding among mass groups of immigrants are many criminals, vectors of disease and agents of terror. And often the president, who announced his candidacy by blaming Mexico for sending rapists and drug dealers into the United States, acts as an accelerant to the hysteria.

The sensationalization of this story and others like it seems to serve a common purpose for Mr. Trump and other immigration hard-liners: to highlight the twin dangers of freely roving migrants — especially those from Muslim countries — and lax immigration laws that grant them easy entry into Western nations.

The narrative on the right this week, for example, mostly omitted that many people in the caravan planned to resettle in Mexico, not the United States. And it ignored how many of those who did intend to come here would probably go through the legal process of requesting asylum at a border checkpoint — something miles of new wall and battalions of additional border patrol would not have stopped.

“They end up in schools on Long Island, some of which are MS-13!” declared Brian Kilmeade on the president’s preferred morning news program, “Fox & Friends,” referring to the predominantly Central American gang.

The coverage became so distorted that it prompted a reporter for Breitbart News who covers border migration, Brandon Darby, to push back. “I’m seeing a lot of right media cover this as ‘people coming illegally’ or as ‘illegal aliens.’ That is incorrect,” he wrote on Twitter. “They are coming to a port of entry and requesting refugee status. That is legal.”

In an interview, Mr. Darby said it was regrettable that the relatively routine occurrence of migrant caravans — which organizers rely on as a safety-in-numbers precaution against the violence that can happen along the trek — was being politicized. “The caravan isn’t something that’s a unique event,” he said. “And I think people are looking at it wrong. If you’re upset at the situation, it’s easier to be mad at the migrant than it is to be mad at the political leaders on both sides who won’t change the laws.”

As tends to be the case in these stories, the humanitarian aspects get glossed over as migrants are collapsed into one maligned category: hostile foreign invaders.

In November, Mr. Trump touched off an international furor when he posted a series of videos on Twitter that purported to show the effects of mass Muslim migration in Europe. Initially circulated by a fringe ultranationalist in Britain who has railed against Islam, the videos included titles like “Muslim migrant beats up Dutch boy on crutches!” “Muslim Destroys a Statue of Virgin Mary!” and “Islamist mob pushes teenage boy off roof and beats him to death!”

The assailant in one video the president shared, however, was not a “Muslim migrant.” And the other two videos depicted four-year-old events with no explanation.

These items tend to metastasize irrespective of the facts, but contain powerful visual elements to which Mr. Trump is known to viscerally respond.

Last February, Mr. Trump insinuated that some kind of terror-related episode involving Muslim immigrants had taken place in Sweden. “Who would believe this? Sweden,” he said at a rally in Florida, leaving Swedes and Americans baffled because nothing out of the ordinary had happened at all. “They took in large numbers. They’re having problems like they never thought possible.”

Like the caravan story, which apparently came to Mr. Trump’s attention as he watched “Fox & Friends,” the president was referring to something he had seen on cable news. And he later had to clarify that he was referring to a Fox News segment on issues Sweden was having with migrants generally, not any particular event.

The conservative National Review later called the piece in question “sensationalistic” and pointed out that a lack of government data made it virtually impossible to determine whether crime rates in the country were related to immigration.

When the president himself has not spread stories about immigration that were either misleading or turned out to be false, his White House aides have. Last year, the White House joined a pile-on by the conservative news media after it called attention to the account of a high school student in Montgomery County, Md., who said she was raped at school by two classmates, one of whom is an undocumented immigrant. The case became a national rallying cry on the right against permissive border policies and so-called sanctuary cities that treat undocumented immigrants more leniently. Fox News broadcast live outside the high school for days.

Prosecutors later dropped the charges after they said the evidence did not substantiate the girl’s claims.

The story of the caravan has been similarly exaggerated. And the emotional outpouring from the right has been raw — that was the case on Fox this week when the TV host Tucker Carlson shouted “You hate America!” at an immigrants rights activist after he defended the people marching through Mexico.

The facts of the caravan are not as straightforward as Mr. Trump or many conservative pundits have portrayed them. The story initially gained widespread attention after BuzzFeed News reported last week that more than 1,000 Central American migrants, mostly from Honduras, were making their way north toward the United States border. Yet the BuzzFeed article and other coverage pointed out that many in the group were planning to stay in Mexico.

That did not stop Mr. Trump from expressing dismay on Tuesday with a situation “where you have thousands of people that decide to just walk into our country, and we don’t have any laws that can protect it.”

The use of disinformation in immigration debates is hardly unique to the United States. Misleading crime statistics, speculation about sinister plots to undermine national sovereignty and Russian propaganda have all played a role in stirring up anti-immigrant sentiment in places like Britain, Germany and Hungary. Some of the more fantastical theories have involved a socialist conspiracy to import left-leaning voters and a scheme by the Hungarian-born Jewish philanthropist George Soros to create a borderless Europe.

Anyone watching Fox News this week would have heard about similar forces at work inside “the caravan.”

“This was an organized plan and deliberate attack on the sovereignty of the United States by a special interest group,” said David Ward, whom the network identified as a former agent for Immigration and Customs Enforcement. “They rallied a bunch of foreign nationals to come north into the United States to test our resolve.”

Voir aussi:

Humanitarian group that organized migrant ‘caravan’ headed to US issues list of demands for refugees

One thousand Central American migrants are headed to the United States border. Adolfo Flores, a BuzzFeed News reporter, has been traveling with the group of migrants and wrote that “no one in Mexico dares to stop them.” President Donald Trump reacted to the report and called off all negotiations with Democrats over the Deferred Action for Childhood Arrivals program (DACA) if the migrants arrive.

With the help of a humanitarian group called “Pueblo Sin Fronteras” (people without borders), the 1,000 plus migrants will reach the U.S. border with a list of demands to several governments in Central America, the United States, and Mexico.

Here’s what they demanded of Mexico and the United States in a Facebook post: 

-That they respect our rights as refugees and our right to dignified work to be able to support our families
-That they open the borders to us because we are as much citizens as the people of the countries where we are and/or travel
-That deportations, which destroy families, come to an end
-No more abuses against us as migrants
-Dignity and justice
-That the US government not end TPS for those who need it
-That the US government stop massive funding for the Mexican government to detain Central American migrants and refugees and to deport them
-That these governments respect our rights under international law, including the right to free expression
-That the conventions on refugee rights not be empty rhetoric

“The border is stained red!”
“Because there they kill the working class!”
“Why do they kill us? Why do they murder us…”
“If we are the hope of Latin America?”

Sincerely,

2018 Refugee Caravan “Migrantes en la Lucha”
Pueblo Sin Fronteras

Voir enfin:

American Nightmare
The shame of America’s refugee camps
Wil S. Hylton
The NYT magazine
February 2015

CHRISTINA BROWN pulled into the refugee camp after an eight-hour drive across the desert. It was late July of last year, and Brown was a 30-year-old immigration lawyer. She had spent a few years after college working on political campaigns, but her law degree was barely a year old, and she had only two clients in her private practice in Denver. When other lawyers told her that the federal government was opening a massive detention center for immigrants in southeastern New Mexico, where hundreds of women and children would be housed in metal trailers surrounded by barbed wire, Brown decided to volunteer legal services to the detainees. She wasn’t sure exactly what rights they might have, but she wanted to make sure they got them. She packed enough clothes to last a week, stopped by Target to pick up coloring books and toys and started driving south.Brown spent the night at a motel, then drove to the detention camp in the morning. She stood in the wind-swept parking lot with the other lawyers, overlooking the barren plains of the eastern plateau. After a few minutes, a transport van emerged from the facility to pick them up. It swung to a stop in the parking lot, and the attorneys filed on. They sat on the cold metal benches and stared through the caged windows as the bus rolled back into the compound and across the bleak brown landscape. It came to a stop by a small trailer, and the lawyers shuffled out.As they opened the door to the trailer, Brown felt a blast of cold air. The front room was empty except for two small desks arranged near the center. A door in the back opened to reveal dozens of young women and children huddled together. Many were gaunt and malnourished, with dark circles under their eyes. “The kids were really sick,” Brown told me later. “A lot of the moms were holding them in their arms, even the older kids — holding them like babies, and they’re screaming and crying, and some of them are lying there listlessly.”Brown took a seat at a desk, and a guard brought a woman to meet her. Brown asked the woman in Spanish how she ended up in detention. The woman explained that she had to escape from her home in El Salvador when gangs targeted her family. “Her husband had just been murdered, and she and her kids found his body,” Brown recalls. “After he was murdered, the gang started coming after her and threatening to kill her.” Brown agreed to help the woman apply for political asylum in the United States, explaining that it might be possible to pay a small bond and then live with friends or relatives while she waited for an asylum hearing. When the woman returned to the back room, Brown met with another, who was fleeing gangs in Guatemala. Then she met another young woman, who fled violence in Honduras. “They were all just breaking down,” Brown said. “They were telling us that they were afraid to go home. They were crying, saying they were scared for themselves and their children. It was a constant refrain: ‘I’ll die if I go back.’ ”As Brown emerged from the trailer that evening, she already knew it would be difficult to leave at the end of the week. The women she met were just a fraction of those inside the camp, and the government was making plans to open a second facility of nearly the same size in Karnes County, Tex., near San Antonio. “I remember thinking to myself that this was an impossible situation,” she said. “I was overwhelmed and sad and angry. I think the anger is what kept me going.”***OVER THE PAST six years, President Obama has tried to make children the centerpiece of his efforts to put a gentler face on U.S. immigration policy. Even as his administration has deported a record number of unauthorized immigrants, surpassing two million deportations last year, it has pushed for greater leniency toward undocumented children. After trying and failing to pass the Dream Act legislation, which would offer a path to permanent residency for immigrants who arrived before the age of 16, the president announced an executive action in 2012 to block their deportation. Last November, Obama added another executive action to extend similar protections to undocumented parents. “We’re going to keep focusing enforcement resources on actual threats to our security,” he said in a speech on Nov. 20. “Felons, not families. Criminals, not children. Gang members, not a mom who’s working hard to provide for her kids.” But the president’s new policies apply only to immigrants who have been in the United States for more than five years; they do nothing to address the emerging crisis on the border today.Since the economic collapse of 2008, the number of undocumented immigrants coming from Mexico has plunged, while a surge of violence in Central America has brought a wave of migrants from Honduras, El Salvador and Guatemala. According to recent statistics from the Department of Homeland Security, the number of refugees fleeing Central America has doubled in the past year alone — with more than 61,000 “family units” crossing the U.S. border, as well as 51,000 unaccompanied children. For the first time, more people are coming to the United States from those countries than from Mexico, and they are coming not just for opportunity but for survival.The explosion of violence in Central America is often described in the language of war, cartels, extortion and gangs, but none of these capture the chaos overwhelming the region. Four of the five highest murder rates in the world are in Central American nations. The collapse of these countries is among the greatest humanitarian disasters of our time. While criminal organizations like the 18th Street Gang and Mara Salvatrucha exist as street gangs in the United States, in large parts of Honduras, Guatemala and El Salvador they are so powerful and pervasive that they have supplanted the government altogether. People who run afoul of these gangs — which routinely demand money on threat of death and sometimes kidnap young boys to serve as soldiers and young girls as sexual slaves — may have no recourse to the law and no better option than to flee.The American immigration system defines a special pathway for refugees. To qualify, most applicants must present themselves to federal authorities, pass a “credible fear interview” to demonstrate a possible basis for asylum and proceed through a “merits hearing” before an immigration judge. Traditionally, those who have completed the first two stages are permitted to live with family and friends in the United States while they await their final hearing, which can be months or years later. If authorities believe an applicant may not appear for that court date, they can require a bond payment as guarantee or place the refugee in a monitoring system that may include a tracking bracelet. In the most extreme cases, a judge may deny bond and keep the refugee in a detention facility until the merits hearing.The rules are somewhat different when children are involved. Under the terms of a 1997 settlement in the case of Flores v. Meese, children who enter the country without their parents must be granted a “general policy favoring release” to the custody of relatives or a foster program. When there is cause to detain a child, he or she must be housed in the least restrictive environment possible, kept away from unrelated adults and provided access to medical care, exercise and adequate education. Whether these protections apply to children traveling with their parents has been a matter of dispute. The Flores settlement refers to “all minors who are detained” by the Immigration and Naturalization Service and its “agents, employees, contractors and/or successors in office.” When the I.N.S. dissolved into the Department of Homeland Security in 2003, its detention program shifted to the U.S. Immigration and Customs Enforcement agency. Federal judges have ruled that ICE is required to honor the Flores protections for all children in its custody.Even so, in 2005, the administration of George W. Bush decided to deny the Flores protections to refugee children traveling with their parents. Instead of a “general policy favoring release,” the administration began to incarcerate hundreds of those families for months at a time. To house them, officials opened the T. Don Hutto Family Detention Center near Austin, Tex. Within a year, the administration faced a lawsuit over the facility’s conditions. Legal filings describe young children forced to wear prison jumpsuits, to live in dormitory housing, to use toilets exposed to public view and to sleep with the lights on, even while being denied access to appropriate schooling. In a pretrial hearing, a federal judge in Texas blasted the administration for denying these children the protections of the Flores settlement. “The court finds it inexplicable that defendants have spent untold amounts of time, effort and taxpayer dollars to establish the Hutto family-detention program, knowing all the while that Flores is still in effect,” the judge wrote. The Bush administration settled the suit with a promise to improve the conditions at Hutto but continued to deny that children in family detention were entitled to the Flores protections.In 2009, the Obama administration reversed course, abolishing family detention at Hutto and leaving only a small facility in Pennsylvania to house refugee families in exceptional circumstances. For all other refugee families, the administration returned to a policy of release to await trial. Studies have shown that nearly all detainees who are released from custody with some form of monitoring will appear for their court date. But when the number of refugees from Central America spiked last summer, the administration abruptly announced plans to resume family detention.From the beginning, officials were clear that the purpose of the new facility in Artesia was not so much to review asylum petitions as to process deportation orders. “We have already added resources to expedite the removal, without a hearing before an immigration judge, of adults who come from these three countries without children,” the secretary of Homeland Security, Jeh Johnson, told a Senate committee in July. “Then there are adults who brought their children with them. Again, our message to this group is simple: We will send you back.” Elected officials in Artesia say that Johnson made a similar pledge during a visit to the detention camp in July. “He said, ‘As soon as we get them, we’ll ship them back,’ ” a city councilor from Artesia named Jose Luis Aguilar recalled. The mayor of the city, Phillip Burch, added, “His comment to us was that this would be a ‘rapid deportation process.’ Those were his exact words.”***DURING THE FIRST five weeks that the Artesia facility was open, officials deported more than 200 refugees to Central America. But as word of the detention camp began to spread, volunteers like Christina Brown trickled into town. Their goal was to stop the deportations, schedule asylum hearings for the detainees and, whenever possible, release the women and children on bond. Many of the lawyers who came to Artesia were young mothers, and they saw in the detained children a resemblance to their own. By last fall, roughly 200 volunteers were rotating through town in shifts: renting rooms in local motels, working 12-hour days to interview detainees and file asylum paperwork, then staying awake into the night to consult one another. Some volunteers returned to Artesia multiple times. A few spent more than a month there. Brown never moved back to Denver. She rented a little yellow house by the detention facility, took up office space in a local church and, with help from a nonprofit group called the American Immigration Lawyers Association, or AILA, she began to organize the volunteers pouring in.As Brown got to know detainees in Artesia, grim patterns emerged from their stories. One was the constant threat of gangs in their lives; another was the prevalence of sexual violence. A detainee in Artesia named Sofia explained that a gang murdered her brother, shot her husband and then kidnapped and raped her 14-year-old stepdaughter. A Guatemalan woman named Kira said that she fled when a gang targeted her family over their involvement in a nonviolence movement at church; when Kira’s husband went into hiding, the gang subjected her to repeated sexual assaults and threatened to cut her unborn baby from her womb. An inmate named Marisol said she crossed the U.S. border in June after a gang in Honduras murdered the father of her 3-year-old twins, then turned its attention to her.Less than a week after her arrival in Artesia, Brown represented the young Salvadoran mother she met on her first day. It was a preliminary hearing to see whether the woman met the basic preconditions for asylum. A frequent consideration in the refugee process is whether an applicant is being targeted as a member of a “particular social group.” Judges have interpreted the phrase to include a refugee’s victimhood on the basis of sex or sexual orientation. At the hearing, Brown planned to invoke the pervasiveness of gang violence and sexual assault, but she says the immigration judge refused to let her speak.“I wasn’t allowed to play any role,” Brown said. Speaking to the judge, her client described her husband’s murder and the threats she faced from gangs. “She testified very well,” Brown said. But when the judge asked whether she felt targeted as a member of a “social group,” the woman said no. “Because that is a legal term of art,” Brown said. “She had no idea what the heck it means.” Brown tried to interject, but the judge wouldn’t allow it. He denied the woman’s request for an asylum hearing and slated her for deportation. Afterward, Brown said, “I went behind one of the cubicles, and I started sobbing uncontrollably.”Detainees who passed their initial hearings often found themselves stranded in Artesia without bond. Lawyers for Homeland Security have adopted a policy they call “no bond or high bond” for the women and children in detention. In court filings, they insist that prolonged detention is necessary to “further screen the detainees and have a better chance of identifying any that present threats to our public safety and national security.” Allowing these young mothers and children to be free on bond, they claim, “would have indirect yet significant adverse national-security consequences.”

As the months ticked by in Artesia, many detainees began to wonder if they would ever be free again. “I arrived on July 5 and turned myself in at 2 a.m.,” a 28-year-old mother of two named Ana recalled. In Honduras, Ana ran a small business selling trinkets and served on the P.T.A. of her daughter’s school. “I lived well,” she said — until the gangs began to pound on her door, demanding extortion payments. Within days, they had escalated their threats, approaching Ana brazenly on the street. “One day, coming home from my daughter’s school, they walked up to me and put a gun to my head,” she said. “They told me that if I didn’t give them the money in less than 24 hours, they would kill me.” Ana had already seen friends raped and murdered by the gang, so she packed her belongings that night and began the 1,800-mile journey to the U.S. border with her 7-year-old daughter. Four weeks later, in McAllen, Tex., they surrendered as refugees.

Ana and her daughter entered Artesia in mid-July. In October they were still there. Ana’s daughter was sick and losing weight rapidly under the strain of incarceration. Their lawyer, a leader in Chicago’s Mormon Church named Rebecca van Uitert, said that Ana’s daughter became so weak and emaciated that doctors threatened drastic measures. “They were like, ‘You’ve got to force her to eat, and if you don’t, we’re going to put a PICC line in her and force-feed her,’ ” van Uitert said. Ana said that when her daughter heard the doctor say this, “She started to cry and cry.”

In October, as van Uitert presented Ana’s case to an immigration judge, the lawyer broke down in the courtroom. “I’m starting to make these arguments before the judge, and I just couldn’t,” she said. “I sounded like a barking seal, just sucking and gasping, and because I was crying, a lot of people started crying. The attorney next to me was crying, Ana was crying, her little girl started crying. I looked over at the bailiff, who actually ended up being my friend when I went back another time. He had tears in his eyes.” The judge granted Ana’s release on bond; she is currently waiting for an asylum hearing in North Carolina.

Many of the volunteers in Artesia tell similar stories about the misery of life in the facility. “I thought I was pretty tough,” said Allegra Love, who spent the previous summer working on the border between Mexico and Guatemala. “I mean, I had seen kids in all manner of suffering, but this was a really different thing. It’s a jail, and the women and children are being led around by guards. There’s this look that the kids have in their eyes. This lackadaisical look. They’re just sitting there, staring off, and they’re wasting away. That was what shocked me most.”

The detainees reported sleeping eight to a room, in violation of the Flores settlement, with little exercise or stimulation for the children. Many were under the age of 6 and had been raised on a diet of tortillas, rice and chicken bits. In Artesia, the institutional cafeteria foods were as unfamiliar as the penal atmosphere, and to their parents’ horror, many of the children refused to eat. “Gaunt kids, moms crying, they’re losing hair, up all night,” an attorney named Maria Andrade recalled. Another, Lisa Johnson-Firth, said: “I saw children who were malnourished and were not adapting. One 7-year-old just lay in his mother’s arms while she bottle-fed him.” Mary O’Leary, who made three trips to Artesia last fall, said: “I was trying to talk to one client about her case, and just a few feet away at another table there was this lady with a toddler between 2 and 4 years old, just lying limp. This was a sick kid, and just with this horrible racking cough.”

***

IN EARLY AUGUST, a paralegal from Oregon named Vanessa Sischo arrived at the camp. Raised in a small town near Mount Hood, Sischo did not realize until high school that her parents brought her into the United States from Mexico as an infant without documentation. She gained protection from deportation under the president’s Deferred Action for Childhood Arrivals program in 2012. When Sischo learned that children arriving from Central America were being incarcerated in Artesia, she volunteered immediately. She arrived a week after Christina Brown, and like Brown, she stayed. After about a month, AILA and another nonprofit, the American Immigration Council, hired Brown as the pro bono project’s lead attorney. Brown recommended Sischo for the job of project coordinator. The two women began rooming together in the small yellow house near Main Street.

Brown and Sischo make an unlikely pair. Brown, who has a sturdy build and dark brown hair, has an inborn skepticism and a piercing wit. Sischo is six years younger and preternaturally easygoing. Until she discovered her own immigration background, she had little interest in political affairs and spent much of her time in Oregon as a competitive snowboarder. For both, Artesia was a jarring shift from life at home. As they sat together one evening in December, they described a typical week. “The new volunteers come in on Sunday, go through orientation, and by Wednesday night, everyone is crying,” Brown said. “A lot of the attorneys come in and say: ‘I’ve been doing this for 20 years. I’ve seen all of this before. I’ll be fine.’ ”

“I remember the first time I went in,” Sischo said. “I just stopped, and all I could hear was a symphony of coughing and sneezing and crying and wailing.”

“Kids vomiting all over the place,” Brown said.

“There was a big outbreak of fevers,” Sischo said. “It sent an infant into convulsions.”

“Pneumonia, scabies, lice,” Brown said.

Officials for ICE say these accounts are exaggerated. But they declined multiple requests to visit the Artesia facility and took weeks to answer questions about its facilities. Brown, who oversaw more than 500 detainee cases as lead attorney, was also unable to gain access to the camp’s housing, dining, medical and educational facilities. “I requested three times to be taken on a tour,” she said. “I sent it through the appropriate channels. No one ever responded, to date, to my request.”

Visitors who did gain access to the facility have raised troubling questions about the ethics — and legality — of how it handled children. The Flores settlement requires the government to provide regular schooling for juveniles in detention, but the mayor of Artesia, Phillip Burch, said that on several visits to the compound, the classrooms were always empty. “I was told that children were attending classes,” he recalled. “Did I personally witness it? No. And none of the tours that I made did I see the children actually in class.” Members of the New Mexico Faith Coalition for Immigrant Justice, who toured the facility in October, say that officials also showed them the empty school. When one member asked why the building was empty, an ICE official replied that school was temporarily closed. Detainees have consistently told their lawyers that the school was never reliably open. They recall a few weeks in October when classes were in session for an hour or two per day, then several weeks of closure through November, followed by another brief period of classes in December.

In response to questions about the school, ICE officials would say only that “regular school instruction began Oct. 13, 2014, and ended Dec. 17.” Asked whether the school was open consistently, and for how many hours, ICE officials declined to respond. The senior counselor for immigration issues at the Department of Homeland Security, Esther Olavarria, said that she was aware “there were challenges” at the Artesia school, but couldn’t say exactly when it was open or for how long. Olavarria has a distinguished record as advocate for refugees and previously served as a top immigration adviser for Senator Edward M. Kennedy. She said that she was under the impression that attorneys in Artesia were granted access to the facility, and she could not explain why Brown was not. She also believed that the meal service in Artesia was adapted to reflect the dietary norms of Central America and that medical care was adequate and available. After hearing what detainees, attorneys, faith advocates and elected officials described in Artesia, Olavarria promised to look into these issues and provide further documentation. Despite several attempts to elicit that documentation, she provided none. In a statement, the Department of Homeland Security said: “The regular school instruction began Oct. 13, 2014, but was suspended shortly thereafter in order to ensure appropriate vetting of all teachers.” Officials say that school resumed on Oct. 24 and continued through Dec. 17.

Attorneys for the Obama administration have argued in court, like the Bush administration previously, that the protections guaranteed by the Flores settlement do not apply to children in family detention. “The Flores settlement comes into play with unaccompanied minors,” a lawyer for the Department of Homeland Security named Karen Donoso Stevens insisted to a judge on Aug. 4. “That argument is moot here, because the juvenile is detained — is accompanied and detained — with his mother.”

Federal judges have consistently rejected this position. Just as the judge reviewing family detention in 2007 called the denial of Flores protections “inexplicable,” the judge presiding over the Aug. 4 hearing issued a ruling in September that Homeland Security officials in Artesia must honor the Flores Settlement Agreement. “The language of the F.S.A. is unambiguous,” Judge Roxanne Hladylowycz wrote. “The F.S.A. was designed to create a nationwide policy for the detention of all minors, not only those who are unaccompanied.” Olavarria said she was not aware of that ruling and would not comment on whether the Department of Homeland Security believes that the Flores ruling applies to children in family detention today.

***

AS THE PRO BONO project in Artesia continued into fall, its attorneys continued to win in court. By mid-November, more than 400 of the detained women and children were free on bond. Then on Nov. 20, the administration suddenly announced plans to transfer the Artesia detainees to the ICE detention camp in Karnes, Tex., where they would fall under a new immigration court district with a new slate of judges.

That announcement came at the very moment the president was delivering a live address on the new protections available to established immigrant families. In an email to notify Artesia volunteers about the transfer, an organizer for AILA named Stephen Manning wrote, “The disconnect from the compassionate-ish words of the president and his crushing policies toward these refugees is shocking.” Brown was listening to the speech in her car, while driving to Denver for a rare weekend at home, when her cellphone buzzed with the news that 20 of her clients would be transferred to Texas the next morning. Many of them were close to a bond release; in San Antonio, they might be detained for weeks or months longer. Brown pulled her car to the side of the highway and spent three hours arguing to delay the transfer. Over the next two weeks, officials moved forward with the plan.

By mid-December, most of the Artesia detainees were in Karnes, and Brown and Sischo were scrambling to pack the contents of their home and office. On the afternoon of Dec. 16, they threw their final bags into a U-Haul, its cargo area crammed with laundry baskets, suitcases, file boxes and hiking backpacks, all wedged precariously in place, then set out for the eight-hour drive across the desert to central Texas.

The next morning, a law professor named Barbara Hines was also speeding into San Antonio. Hines is a wiry woman in her 60s with a burst of black curls and an aspect of bristling intensity. In the battle over refugee detention, she is something of a seminal figure for advocates like Brown and Sischo. As co-director of the Immigration Law Clinic at the University of Texas, Hines helped lead the 2007 lawsuit against the Hutto facility, which brought about its closure in 2009 and the abolition of widespread family detention until last summer. When the Obama administration announced plans to resume the practice in Artesia, Hines was outraged; when officials opened the second facility in Karnes, just two hours from her home in Austin, Hines began to organize a pro bono project of her own. Although she’d never met Brown or Sischo, she had been running a parallel operation for months. Now that they were in Texas, Hines was eager to meet them.

But first, she had a client to represent. Hines pulled into a parking lot behind the immigration court in downtown San Antonio and rushed inside, up a clattering elevator to the third floor and down a long hallway to a cramped courtroom. At the front, behind a vast wooden desk, sat Judge Glenn McPhaul, a tidy man with slicked hair and a pencil mustache. He presided from an elevated platform, with a clerk to his right, an interpreter to his left, and a large television monitor in the corner. On screen was the pale and grainy image of a dozen exhausted Central American women.

These were just a few of the Karnes detainees, linked by video feed to the courtroom. Another 500 women and children were in the compound with them. There was no legal distinction between their cases and those of the women in Artesia; they had simply been sent to a different facility, weeks or months earlier. Each of them, like the women in Artesia, had already been through the early stages of the asylum process — presenting herself to immigration authorities, asking for refugee status and passing the “credible-fear interview” to confirm a basis for her claim. But the odds of release in Karnes were worse. One of McPhaul’s colleagues, Judge Gary Burkholder, was averaging a 91.6 percent denial rate for the asylum claims. Some Karnes detainees had been in the facility for nearly six months and could remain there another six.

***

THE SITTING AREA of the courtroom was nearly empty, save for half a dozen attorneys. Many of the volunteers at Karnes are friends and former students of Hines, who has been drafting every licensed lawyer she can find. As she slid down the long bench to a seat, she nodded to some of the attorneys in the room and stopped to whisper with another. Then she spent a few minutes fidgeting with her phone until the clerk called her client’s name, and Hines sprang forward, slipping past the bar rail to a table facing the judge. On the television screen, her client, Juana, was stepping toward the camera at Karnes. She was a young woman with a narrow face and deep eyes. Her hair was pulled back to reveal high cheekbones and a somber expression.

McPhaul asked the stenographer to begin transcription, then he commenced with the ritualized exchange of detention proceedings, recording the names of the attorneys, the detainee and everyone on the bench. He noted the introduction of a series of legal documents and confirmed that Juana was still happy to be represented by Hines. There was a stream of legal jargon and a few perfunctory remarks about the status of the case, all of it in clipped judicial vernacular and a flat, indifferent tone. Then McPhaul set a date for the next hearing, at which Hines could begin to present an argument for Juana’s release on bond.

For now, Juana’s turn was over; the whole affair took less than 10 minutes, without any meaningful discussion of her case or its merits. As Hines stepped out of the courtroom, Juana was turning away from the camera to return to her children in Karnes. It was impossible to say how much of the hearing she understood, since none of the proceedings were translated into Spanish. The courtroom interpreter was there only to translate the judge’s questions and the detainees’ responses; everything else was said exclusively in English, including the outcome. For all that Juana knew, she might have been granted reprieve or confined for another six months.

Over the next two hours, the scene would repeat a dozen times. Each time McPhaul called a name, a new lawyer would step forward, taking a seat before the bench and proceeding through the verbal Kabuki. In a few cases, McPhaul offered the detainee the opportunity to post bond — usually around $3,000. But the courtroom interpreter was not allowed to convey this news to the detainee, either. If the pro bono attorney spoke Spanish fluently, there might be a few minutes at the end of the session to explain what happened. If not, the detainee would return to custody and might not discover that she had been granted bond until, or unless, someone paid it.

These, of course, were the lucky women with an attorney to represent them at all. Although the families in Artesia and Karnes have been detained in an environment that closely resembles incarceration, there is no requirement in American law to provide them with the sort of legal representation afforded to other defendants. Unlike the Artesia project, where the involvement of AILA brought in hundreds of volunteers from across the country, Hines could scrape together only so many friends and compatriots to lend their time. She formed a partnership with the Refugee and Immigrant Center for Education and Legal Services, or Raices, in San Antonio, and the law firm Akin Gump assigned a young lawyer named Lauren Connell to help organize the Karnes project. But there still weren’t enough lawyers to represent the detainees, and Hines and Connell were forced to evaluate which cases were most likely to win. The remaining refugees would proceed to court alone. They would understand little of what happened, and most would be deported.

It was difficult for Hines to think about what might happen to those women next. The refugees who are returned to Central America can be subject to even greater harassment by gangs for having fled. Hector Hernandez, a morgue operator in Honduras, has said that children who come back from U.S. detention “return just to die.” Jose Luis Aguilar, the city councilor for Artesia, recalled a group deportation on the day in July when Secretary Jeh Johnson visited the facility. “He came in the morning, and that same night, they took 79 people and shipped them to El Salvador on the ICE plane,” Aguilar said. “We got reports later that 10 kids had been killed. The church group confirmed that with four of the mortuaries where they went.”

***

HINES WAS HOPING the attorneys from Artesia would help represent the women in Karnes, but she had no idea whether they would be willing to do so. This was her agenda for the first meeting with Christina Brown, which took place that afternoon in a sunlit conference room in the downtown offices of Akin Gump. Hines sat at the head of a long table, with Lauren Connell to her left and an attorney from Raices named Steven Walden to her right. After a few minutes, Brown appeared in the doorway. She was wearing the same green T-shirt and black leggings she had been wearing the day before in Artesia, and she smiled sheepishly, offering a handshake to Hines.

“I’m really sorry,” Brown said with a small laugh. “I want to let you know that I believe very strongly in first impressions — but I am living out of a U-Haul right now.”

Hines smiled sympathetically as they sat down. “So,” she said. “What are you all going to do here?”

Brown paused. “Well, we know we’re going to be continuing our cases,” she said.

“Mmm-hmm,” Hines said.

“And I’m working on cleaning up our spreadsheet and figuring out who’s here,” Brown said. “Many of our clients who were transferred here had already been granted bond.”

“Wait,” Connell said. “They transferred them here to have them bond out?”

Brown sighed. “Yes,” she said.

“That’s ridiculous,” Connell said.

“We’ve had numerous fights on this issue,” Brown said. “We’ve had family members go to pay, and they can’t because the client is already in transit to Karnes.”

Hines shook her head in disbelief.

“It’s been kind of a nightmare,” Brown said.

“Do you have people who have been detained more than 90 days?” Hines asked.

“Every one we’re going forward with on merits has been detained more than 90 days,” Brown said. “So I want to see how you all are moving forward, so I can see what resources are here for Artesia clients.”

Hines laughed. “We can barely staff our cases,” she said. “My hope was that people who were at Artesia, after they’re finished your cases, are going to help with ours.”

“If she says that enough, maybe it will come true,” Connell said.

Brown shook her head. “At the moment, I can commit to nothing,” she said. “Right now, I’m the only attorney, and there’s no guarantee that other volunteers are coming.”

Hines and Connell exchanged a look. Even if the Artesia lawyers could double or triple their workload, the number of detainees would soon overwhelm them. The day before, officials in Karnes had approved a plan to expand the detention facility from about 500 beds to roughly 1,100. At the same time, two hours west of Karnes, in the little town of Dilley, the Department of Homeland Security was about to open another refugee camp for women and children. It would be the largest detention facility in the country, with up to 2,400 beds. If Hines and Brown had trouble finding lawyers to represent a few hundred women and children, there was little chance of generating support for more than 3,000.

***

AFTER THE MEETING, Brown returned to her motel and spent the afternoon searching for an apartment, but the options were limited, and by late afternoon, she and Sischo still had nowhere to live. They decided to spend their first evening in Texas at a vegetarian restaurant downtown. As they settled into a booth at the back of the cafe, they talked about the situation they’d left behind in Artesia, where much of the town opposed the detention facility and the lawyers with equal measure. Town-hall meetings in Artesia became so heated that city officials asked the police to stand guard.

“For people there, it’s a resource issue,” Brown said. “They blame the immigrant community for coming in and being jailed, and for us having to educate their children, when they would like more resources put into their own schools.”

Sischo nodded. “That’s what a guy at the electronics store said: ‘Oh, you’re helping the illegals?’ That’s how they view it. I remember a sign that a protester was holding that was like, ‘What about our children?’ ”

“It’s a legitimate question,” Brown said. “They don’t have a lot of resources in that town, and they should have more.”

“I agree,” Sischo said. “We should not be spending resources on detaining these families. They should be released. But people don’t understand the law. They think they should be deported because they’re ‘illegals.’ So they’re missing a very big part of the story, which is that they aren’t breaking the law. They’re trying to go through the process that’s laid out in our laws.”

For Sischo, seeing the families struggle — families much like her own — was almost more than she could stand. On visits to her parents in Oregon, she struggled to maintain composure. “Every time I’ve gone home, I’ve just cried pretty much nonstop,” she said. “It’s grief and anger and hopelessness and confusion as to how this could happen and whether we’re making a difference.”

For Brown, by contrast, the same experiences seemed to have amplified her energy and commitment. “I haven’t had time to go home and cry yet,” she said. “Maybe I’ll get a job at Dilley, because then I won’t have to process anything!” Brown laughed, but she acknowledged that some part of her was ready to commit to the nomadic life of a legal activist, parachuting into crises for a few months at a time. “That appeals to me,” she said. “It’s nice to be where people need you.”

As dinner came to an end, Brown and Sischo stepped outside into the night. They had parked the U-Haul in a nearby lot, and it had just been towed.

***

IN THE COMING YEAR, most of the families who are currently in detention will wend their way through the refugee system. Some will be released on bond to await their asylum hearing; others will remain in custody until their hearings are complete. Those without an attorney will most likely fail to articulate a reason for their claim in the appropriate jargon of the immigration courts and will be deported to face whatever horror they hoped to flee. Of the 15 families who have been shepherded through the process by the volunteer lawyers so far, 14 have received asylum — “Which should be all you need to know about the validity of their claims,” Brown said.

By late spring, the construction of the new facility at Dilley should be complete. It already represents a drastic departure from the refugee camp in Artesia. Managed by the Corrections Corporation of America, the largest private prison company in the country, the South Texas Family Residential Center has its own promotional website with promissory images of the spacious classrooms, libraries, play areas and lounges that will eventually be available to refugees in long-term detention. Architectural drawings for the site show eight distinct neighborhoods on the campus, with dormitory housing, outdoor pavilions, a chapel and several playgrounds. How much of this will ultimately materialize remains to be seen. Last week, C.C.A. listed job openings for child care workers, library aides and mailroom clerks at the site.

Esther Olavarria, the senior counselor for immigration issues at the Department of Homeland Security, acknowledged that there had been shortcomings in Artesia but described the Dilley facility as a correction. “We stood up Artesia very, very quickly and did the best that we could under the circumstances,” Olavarria said. “As concerns were brought to our attention by advocates, we worked with them to try to address the concerns as quickly as possible.”

Many advocates have expressed concerns about the Dilley facility as well. Its management company, C.C.A., is the same firm that ran the Hutto detention center, and it has been at the center of other significant controversies in recent years. In 2006, federal investigators reported that conditions at a C.C.A. immigration jail in Eloy, Ariz., were so lacking that “detainee welfare is in jeopardy.” Last March, the F.B.I. started an investigation of C.C.A. over a facility the company ran in Idaho, known by inmates as the “Gladiator School” because of unchecked fighting; in 2010, a video surfaced of guards watching one inmate beat another into a coma. Two years ago, C.C.A. executives admitted that employees falsified 4,800 hours of business records. The state has now taken control of the facility.

The management contract at Dilley was also created with unusual terms. In their hurry to open the new facility, officials for the Obama administration bypassed normal bidding procedures and established Dilley under an existing contract for the troubled C.C.A. jail in Eloy. Although the Dilley camp is nearly 1,000 miles away from Eloy, all federal funding for the new camp in Texas will flow through the small town in Arizona, which will keep $438,000 of the annual operating budget as compensation. Eloy city officials say they do not expect to monitor, or even visit, the Dilley facility.

Any new refugees who surrender this spring may spend more than a year in Dilley before their asylum hearings can be scheduled. Olavarria said that officials hope the process will move more quickly, but it will depend on the immigration courts in San Antonio, which fall under the Department of Justice. “From what I’ve heard from the Justice Department, generally it’s not taking 18 months,” Olavarria said. “We’re hearing that cases are being completed in a shorter time. But it’s a case-by-case situation that depends on the complexity, it depends on continuances that are provided to seek counsel, to prepare for cases, all those kinds of things.” The cost to house each detainee at Dilley is about $108,000 per year. A study funded by the Immigration and Naturalization Service, of more than 500 detainees between 1997 and 2000, found that 93 percent will appear in court when placed in a monitoring program. The savings of such a program for the 2,400 detainees at Dilley would be about $250 million per year.

Officials from the Department of Homeland Security say the facilities in Karnes and Dilley are still insufficient to house the detainees they expect to process in the coming year. “Last year, we saw 60,000 families come in,” Olavarria said. “We’re hoping we don’t see those kinds of numbers this year, but even if we see half, those two facilities would hold a fraction of those numbers.” Olavarria said the department was not yet considering additional facilities. “We are in the middle of a battle with the Congress on our funding, so there’s very little discussion about long-term planning,” she said.

For now, the Artesia facility is closed, its bunk beds and hallways empty. Brown and Sischo remain in Texas; they rescued their U-Haul from an impound lot and found an apartment soon thereafter. That same week, an email from the mayor of Artesia, Phillip Burch, was circulating among city residents. “The pro bono attorneys have left our community,” he wrote. “Hopefully not to return.”


Wil S. Hylton is a contributing writer at The New York Times Magazine and the author of Vanished. His complete archive is available on Longform.

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La Croix
23/06/2018

De nombreuses photos et vidéos circulent sur internet depuis que Donald Trump a mis en place sa politique de tolérance zéro face à l’immigration illégale, ce qui a mené plus de 2.300 enfants à être séparés de leurs parents à la frontière entre Etats-Unis et Mexique.

Mais beaucoup d’entre elles ne correspondent pas à la réalité.

Vendredi, après la publication d’un décret du président américain marquant son revirement vis-à-vis de cette politique, le doute demeurait sur le temps que mettront ces mineurs à retrouver leurs familles.

Que vérifie-t-on et que sait-on?

Au moins trois images, largement partagées sur les réseaux sociaux ces derniers jours, illustrent des situations qui ne sont pas celles vécues par les 2.342 enfants détenus en raison de leur statut migratoire irrégulier.

La première montre une fillette hondurienne, Yanela Varela, en larmes. Elle est vite devenue sur Twitter ou Facebook un symbole de la douleur provoquée par la séparation des familles.

Cette image a même contribué à déclencher des donations d’un total de plus de 18 millions de dollars à une association texane d’aide aux migrants appelée RAICES.

La photo a été prise le 12 juin dans la ville de McAllen, au Texas, par John Moore, un photographe qui a obtenu le prix Pulitzer et travaille pour l’agence Getty Images.

Time Magazine en a fait sa Une, mettant face à face, dans un photomontage sur fond rouge, la petite fille apeurée et un Donald Trump faisant presque trois fois sa taille et la toisant avec cette simple légende: « Bienvenue en Amérique ».

Un article en ligne publié par Time et portant sur cette photo affirmait initialement que la petite fille avait été séparée de sa mère. Mais l’article a ensuite été corrigé, la nouvelle version déclarant: « La petite fille n’a pas été emmenée en larmes par des agents de la police frontalière des Etats-Unis, sa mère est venue la chercher et elles ont été emmenées ensemble ».

Time a néanmoins utilisé la photo de la fillette pour sa spectaculaire couverture.

Mais au Honduras, la responsable de la Direction de protection des migrants au ministère des Affaires étrangères, Lisa Medrano, a donné à l’AFP une toute autre version: « La fillette, qui va avoir deux ans, n’a pas été séparée » de ses parents.

Le père de l’enfant, Denis Varela, a confirmé au Washington Post que sa femme Sandra Sanchez, 32 ans, n’avait pas été séparée de Yanela et que les deux étaient actuellement retenues dans un centre pour migrants de McAllen (Texas).

Attaqué pour sa couverture, qui a été largement jugée trompeuse, y compris par la Maison Blanche, Time a déclaré qu’il maintenait sa décision de la publier.

« La photographie du 12 juin de la petite Hondurienne de 2 ans est devenue le symbole le plus visible du débat sur l’immigration actuellement en cours aux Etats-Unis et il y a une raison pour cela », a affirmé dans un communiqué aux médias américains le rédacteur en chef de Time, Edward Felsenthal.

« Dans le cadre de la politique appliquée par l’administration, avant son revirement de cette semaine, ceux qui traversaient la frontière illégalement étaient l’objet de poursuites criminelles, qui entraînaient à leur tour la séparation des enfants et des parents. Notre couverture et notre reportage saisissent les enjeux de ce moment », argumente M. Felsenthal dans son communiqué.

Un autre cliché montre une vingtaine d’enfants derrière une grille, certains d’entre eux tentant d’y grimper. Il circule depuis des jours comme une supposée photo de centres de détention pour mineurs à la frontière mexicaine.

Mais son auteur, Abed Al Ashlamoun, photographe de l’agence EPA, a pris cette image en août 2010 et elle représente des enfants palestiniens attendant la distribution de nourriture pendant le ramadan à Hébron, en Cisjordanie.

Enfin, une troisième image est celle d’un enfant en train de pleurer dans ce qui semble être une cage, et qui remporte un grand succès sur Twitter, où elle a été partagée au moins 25.000 fois sur le compte @joseiswriting.

Encore une fois, il s’agit d’un trompe-l’oeil: il s’agit d’un extrait d’une photo qui mettait en scène des arrestations d’enfants lors d’une manifestation contre la politique migratoire américaine et publiée le 11 juin dernier sur le compte Facebook Brown Berets de Cemanahuac.

Que peut-on conclure?

Les trois photographies mentionnées et amplement partagées sur internet ont été sorties de leur contexte et détournées, et ne peuvent servir de preuves des conditions de vie dans les centres de détention de mineurs clandestins.

Voir enfin:

Cette enfant n’a pas été séparée de ses parents. Sa photo reste un symbole

Cette fillette en pleurs a fait la couverture du « Time », où elle illustre la dureté de la politique de Trump en matière d’immigration.

Plus de 2.300 enfants ont été séparés de leurs parents à la frontière entre les Etats-Unis et le Mexique, en raison de la politique de tolérance zéro de Donald Trump face à l’immigration illégale.  Une politique largement critiquée à travers le monde, et que le président américain a fini par infléchir par décret vendredi : les enfants ne seront plus séparés de leurs parents mais… placés dans des centres de rétention avec eux.

De nombreuses photos et vidéos circulent sur internet pour illustrer cette politique.

La plus célèbre d’entre elles montre une fillette hondurienne, Yanela Varela, en larmes. Elle a été prise le 12 juin dans la ville de McAllen, au Texas, par John Moore, un photographe qui a obtenu le prix Pulitzer et travaille pour l’agence Getty Images.

Le magazine « Time » en a fait sa couverture, mettant face à face, dans un photomontage sur fond rouge, la petite fille apeurée et un Donald Trump faisant presque trois fois sa taille et la toisant avec cette simple légende : « Bienvenue en Amérique ».

La fillette et sa mère n’ont pas été séparées

Un article en ligne publié par Time et portant sur cette photo affirmait initialement que la petite fille avait été séparée de sa mère. Mais l’article a rapidement été corrigé, la nouvelle version déclarant :

« La petite fille n’a pas été emmenée en larmes par des agents de la police frontalière des Etats-Unis, sa mère est venue la chercher et elles ont été emmenées ensemble. »« La fillette, qui va avoir deux ans, n’a pas été séparée » de ses parents, a aussi fait savoir à l’AFP la responsable de la Direction de protection des migrants au ministère des Affaires étrangères du Honduras.

Confirmation également du père de l’enfant, Denis Varela, qui a dit au « Washington Post » que sa femme Sandra Sanchez, 32 ans, n’avait pas été séparée de Yanela et que les deux étaient actuellement retenues dans un centre pour migrants de McAllen, au Texas.

Le camp Trump s’est rapidement saisi de l’affaire pour crier à la fausse nouvelle.

« Il est honteux de la part des démocrates et des médias d’exploiter la photo de cette petite fille pour faire avancer leurs idées », a tweeté vendredi Sarah Sanders, la porte-parole de la Maison-Blanche.

« Le ‘Time’ a dépassé les bornes. Ils se sont séparés de la vérité », a aussi réagi Ari Fleischer, ancien porte-parole de George W. Bush.

Le « Time » maintient

Critiqué, le magazine « Time » a toutefois défendu sa position. Dans un communiqué aux médias américains, le rédacteur en chef du magazine, Edward Felsenthal, explique :

« La photographie du 12 juin de la petite Hondurienne de 2 ans est devenue le symbole le plus visible du débat sur l’immigration actuellement en cours aux Etats-Unis et il y a une raison pour cela. »Il poursuit :

« Dans le cadre de la politique appliquée par l’administration, avant son revirement de cette semaine, ceux qui traversaient la frontière illégalement étaient l’objet de poursuites criminelles, qui entraînaient à leur tour la séparation des enfants et des parents. Notre couverture et notre reportage saisissent les enjeux de ce moment. »

Le père « fier » de sa fille

« Je crois que cette image a éveillé les consciences sur la politique de zéro tolérance de cette administration », commente John Moore, le photographe, auprès du « Washington Post ». Il explique que le « Time » a modifié son article à sa demande, quelques minutes après l’avoir publié, et poursuit :

« Cette image montrait un moment précis à la frontière, mais […] la détresse de la petite fille ont provoqué une réponse. »Au-delà de la prise de conscience, la photo de la petite fille a même contribué à déclencher des donations d’un total de plus de 18 millions de dollars à une association texane d’aide aux migrants appelée RAICES.

Quant au père de la fillette, également interrogé par le « Washington Post », il estime que la photo ne doit pas permettre de douter des « violations des droits humains » en cours à la frontière et se dit « fier » que sa fille « représente la question de l’immigration » et ait conduit à une modification de la politique de Donald Trump.

COMPLEMENT:

Not Every Concentration Camp Is Auschwitz

Why it’s fair to use the controversial phrase in the debate over U.S. immigrant detentions.

Refugees sit and lay on the sidewalk in this historic black-and-white photo.
Poor refugees languish along the sidewalks of the reconcentrados, or concentration camps, of Havana. Hugh L. Scott/Library of Congress/Corbis/VCG via Getty Images

As one of the few journalists permitted to tour the government’s new internment camp, about 40 miles from the southern border, the New York Times correspondent tried to be scrupulously fair. Forcing civilians to live behind barbed wire and armed guards was surely inhumane, and there was little shelter from the blazing summer heat. But on the other hand, the barracks were “clean as a whistle.” Detainees lazed in the grass, played chess, and swam in a makeshift pool. There were even workshops for arts and crafts, where good work could earn an “extra allotment of bread.” True, there had been some clashes in the camp’s first days—and officials, the reporter noted, had not allowed him to visit the disciplinary cells. But all in all, the correspondent noted in his July 1933 article, life at Dachau, the first concentration camp in Nazi Germany, had “settled into the organized routine of any penal institution.”

In the days since U.S. border protection agents released video of immigrants being kept in cages, and the first detained children began arriving behind the barbed-wire fences of a new government camp at Tornillo, Texas, people across the country have been struggling over how to think about what the Trump administration is doing. Some, horrified by the images and a leaked recording of children plaintively crying for the mothers and fathers from whose arms they’d been torn, have drawn comparisons to concentration camps of the past—particularly the most notorious ones of all, those of Nazi Germany in the 1930s and 1940s. For others that comparison is going too far. “Stop already with the Nazi and Hitler analogies. Really. Stop,” conservative writer John Podhoretz tweeted. “What’s happening is its own kind of bad and you court discrediting the seriousness of your complaints about it by overstating things so tastelessly and wrongly.”

This is not just a debate over semantics. How we categorize what is happening on the Southern border has everything to do with how the public and lawmakers will respond. That is why Trump administration officials have spent so much time trying to justify, lie, and shift blame for their new policy. Even Attorney General Jeff Sessions was forced to confront the concentration camp label on Fox News, which he tried incoherently to deflect. It’s obviously true that the Customs and Border Protection camp at Tornillo is no Auschwitz. But in dismissing any such historical comparisons out of hand, people are making the common mistake of reading history backward—looking only at the endpoint of a decadeslong process and ignoring the hard lessons humanity has learned, again and again, about where a policy like the one President Donald Trump and his supporters are now implementing can go. To see what I mean, you have to start at the beginning of the short and brutal history of the concentration camp.

Concentration camps were born out of war—not in Europe, but Latin America. In 1896, the Spanish empire was trying desperately to hold onto one of its last remaining colonies, Cuba. Independence wars had been raging there for three decades, and the fight wasn’t going well for Spain. Cuban revolutionaries, known as mambises, used ambushes, dynamite, and their deep knowledge of Cuba’s mountainous countryside to defeat colonial reinforcements. Believing the mambises’ advantage lay in the support and intelligence they received from rural communities, the island’s Spanish governor, Gen. Valeriano Weyler y Nicolau, declared a new policy he called, euphemistically, reconcentración. Starting on Oct. 21, 1896, all civilians had to move behind the barbed wire of a handful of garrison towns controlled by the Spanish army. Any Cuban found moving freely or transporting food through the countryside was subject to execution. Knowing from the start that controlling the people required controlling information, Weyler also set out to aggressively censor any news critical of what he was doing.

The immediate result was a humanitarian catastrophe. Hundreds of thousands died of disease and hunger. An assistant U.S. attorney, Charles W. Russell, who toured the island in January 1898, told the New York Times he had seen “women and children emaciated to skeletons and begging everywhere about the streets of Havana” and cities where a fifth of the population had died in the previous three months. A previous Spanish governor-general had considered, then decided against, implementing the policy, knowing full well how brutal its effects would be. But Weyler was a hard-liner who saw no difference between mambises and Cuban civilians. He believed it was his duty to starve and demoralize the people into surrender. But the unintended consequences of reconcentración doomed his war effort. Even Cubans who had been ambivalent about independence now resolved to fight to the death, since that seemed to be the only option either way. Worse for Spain, the horrific reports scandalized Cuba’s neighbors in the United States. When the battleship USS Maine exploded in Havana Harbor in February 1898, for reasons that still remain unknown, advocates for U.S. entry into the war only had to remind the public of the concentration camps to convince them the fading European power was capable of any evil.

But Americans would be next to put concentration camps into action. America’s entry into the Spanish-Cuban war mushroomed into a conflict on two continents, in which the United States annexed the Spanish territories of Puerto Rico, Guam, and the Philippines, as well as previously independent Hawaii. (We effectively took over Cuba, too, and established a naval station at Guantánamo Bay, where a century later another infamous prison camp would be built.) U.S. officials were especially pleased with the capture of the Philippines, a resource-rich archipelago and source of new land on China’s doorstep. Filipinos were not as enthusiastic about one imperial overlord replacing another, and in 1899 a new war broke out. As a guerrilla insurgency mounted, Gen. James Franklin Bell ordered Filipinos herded into “protected zones,” where they would be prisoners of the U.S. Army. As in Cuba, violators would be shot. “While Army officers … claimed that the camps were healthy and not overcrowded,” the military historian Brian McAllister Linn has written, the cost in human suffering was “unquestionably high.” Americans were shocked to learn their forces had adopted the tactics of “Butcher Weyler.” An anti-imperialist senator read into the record an anonymous U.S. soldier’s letter describing an American concentration camp in the Philippines as “some suburb of hell.” Such reports helped undermine public support for the war, though the U.S. occupation of the Philippines would continue until after World War II.

Those first experiments helped establish a pattern that concentration camps would follow from then on: punishing civilians through mass detention and keeping them separate from society. Some observers, looking even further back, see foreshadows in other parts of history, including the breaking up of African and black American families during slavery, and the forcible displacement of Native Americans in the conquest of North America. But researchers note key, specific characteristics that set the concentration camp apart from other atrocities. Camps “require the removal of a population from society with all its accompanying rights, relationships, and connections to humanity,” author Andrea Pitzer writes in her 2017 book One Long Night: A Global History of Concentration Camps. “This exclusion is followed by an involuntary assignment to some lesser condition or place, generally detention with other undesirables under armed guard.”

Removal, exclusion, denial of rights, mass detention—those tactics appeared again in the concentration camps Britain used to subdue the Dutch-descended Boers of South Africa in 1900, the imprisonment of “enemy alien” civilians on all sides in World War I, and the Soviet Union’s “corrective labor camps,” better known by the Russian acronym for the agency that administered them: Gulag. The United States used them on its own territory in World War II to imprison its own citizens of Japanese descent. Not yet fully discredited as a term, President Franklin D. Roosevelt himself suggested in a 1936 memo, written five years before the attack on Pearl Harbor that, should Japan strike, the Navy should prepare to put Hawaii residents of Japanese descent into a “concentration camp in the event of trouble.”

Which brings us back, historically speaking, to Nazi Germany. When Adolf Hitler came to power in 1933, he made no secret of his intentions to punish those he viewed as enemies, stamp out “undesirables,” and restore an imagined Teutonic greatness of the past. His government built its first concentration camp at Dachau just over a month after he became chancellor, to house political opponents of the new regime. Hitler knew the histories of Spain, Britain, and the United States. He had experienced the strategies of stripping citizenship from and forcibly imprisoning civilian populations during World War I. As he consolidated power, his staff ramped up pre-emptive arrests of anyone it deemed a target or threat, gaining confidence with every step.

It is important to understand that at the time, no one—not even Nazis—thought of such camps as places for extermination. Concentration campKonzentrationslager in German—was still a euphemism for forcible relocation and imprisonment, not murder. Even Auschwitz wasn’t “Auschwitz” at first—at least not in the sense we mean it today. When the Nazis built what would become their most notorious camp in German-occupied Poland, in 1940, it was used first for criminals, then expanded in anticipation of receiving Soviet prisoners of war. Despite seeming in retrospect to have been masterfully planned, historians believe, Nazi rule was mostly “chaotic and improvisatory,” taking advantage of circumstances as they arose. It was not until 1942, as the Nazi high command decided on a campaign of total genocide against the Jewish people, that camps were redesigned for mass murder. By the end, an initial population of a few thousand prisoners had ballooned to more than 1.3 million who passed through Auschwitz’s iron gates. Most would never return.

After the war, when the scale and horror of the genocide became clear to the world, anything associated with Nazism, including the term concentration camp, became an explosive insult. But as ridiculous as it would be for modern generals not to study tactics the Nazis used, it would be absurd for people today to ignore modern parallels with the most dangerous parts of history just because invoking them risks an imperfect comparison with the Holocaust. It’s an unavoidable fact that one of the major reasons the Nazis were able to kill so many people so easily, once they decided to, was the dehumanization and isolation created by their original concentration camps. Convincing a bureaucracy to massacre civilians is hard. Subjecting legal prisoners to Sonderbehandlung, or “special treatment,” as the killing of 6 million Jews and many others was officially called, was easier. As the philosopher Hannah Arendt, a refugee from the Nazis who spent time imprisoned in a French concentration camp before the German invasion, later observed: “All [concentration camps] have one thing in common: The human masses sealed off in them are treated as if they no longer existed, as if what happened to them were no longer of any interest to anybody, as if they were already dead.”

We are not there yet in this country. But what is happening near the Southern border is an unmistakable step down that road. In a Tuesday tweet defending his new policies, Trump blamed his political enemies, the Democrats, for being “the problem,” and accused them of conspiring with immigrants who want to “pour into and infest our Country.” He has repeatedly accused the people he is now detaining from across Central America, including presumably their children, of being reinforcements for a Salvadoran-American criminal gang. Forget for a second that illegal immigration to the United States has declined consistently since its peak more than a decade ago in 2007, that immigrants commit less crime than native-born Americans, or that most of the Central American children, women, and men imprisoned on the border are fleeing violence and poverty fueled by civil wars in which the United States played a leading role. Trump’s language, using a verb—infest—usually reserved for vermin or disease, is exactly in line with the kind of rhetoric and action that has defined concentration camps since 1896: the denial of rights, isolation, and concentration of undesirables by force.

Some may hope that these revitalized horrors will stay limited to the most vulnerable people—even including families who have risked everything to travel thousands of miles in hopes of reaching safety. But as the path from Spanish reconcentración to the gulags and death camps of the 20th century showed, once it is tolerated by society, a tactic does not tend to stay bottled up for long. Already the Trump administration has signaled its intention to begin stripping U.S. citizenship from those it feels don’t deserve it. Considering how even U.S. citizens deemed enemy combatants have already been treated under George W. Bush and Barack Obama, there is no telling what treatment people formally stripped of their most fundamental rights might expect if these new policies are allowed to continue.

Like with camps of the past, the Trump administration has tried to control the flow of information about what is going on inside the barbed wire. CBS News’ David Begnaud, one of the few allowed to see the cages at Central Processing Station “Ursula” in McAllen, Texas, reported after his visit that his team was not allowed to talk to anyone detained. Not only could the journalist not learn about the detainees’ experiences, but he was not allowed to put names or human faces on anyone being held. When information does get out, officials like Homeland Security Secretary Kirstjen Nielsen are instructing supporters not to believe it—a tactic that, as all authoritarian regimes have proved, often works.

Nonetheless, a clear majority of Americans are opposed to the most hard-line tactics being implemented on the border. Those numbers are likely to grow as stories mount about conditions in the sweltering heat at Tornillo and the baby jails of South Texas. Protests are underway, with nationwide marches planned for June 30. Some in the administration and its supporters are trying to stop the backlash by noting that inhumane deportation and detention practices existed under previous administrations as well—a fact that has been widely covered for years. But everyone builds on what comes before them.

Voir aussi:

An Expert on Concentration Camps Says That’s Exactly What the U.S. Is Running at the Border

« Things can be concentration camps without being Dachau or Auschwitz. »

New Tent Camps Go Up In West Texas For Migrant Children Separated From Parents

Joe RaedleGetty Images

Surely, the United States of America could not operate concentration camps. In the American consciousness, the term is synonymous with the Nazi death machines across the European continent that the Allies began the process of dismantling 75 years ago this month. But while the world-historical horrors of the Holocaust are unmatched, they are only the most extreme and inhuman manifestation of a concentration-camp system—which, according to Andrea Pitzer, author of One Long Night: A Global History of Concentration Camps, has a more global definition. There have been concentration camps in France, South Africa, Cuba, the Soviet Union, and—with Japanese internment—the United States. In fact, she contends we are operating such a system right now in response to a very real spike in arrivals at our southern border.

“We have what I would call a concentration camp system,” Pitzer says, “and the definition of that in my book is, mass detention of civilians without trial.”

Historians use a broader definition of concentration camps, as well.

« What’s required is a little bit of demystification of it, » says Waitman Wade Beorn, a Holocaust and genocide studies historian and a lecturer at the University of Virginia. « Things can be concentration camps without being Dachau or Auschwitz. Concentration camps in general have always been designed—at the most basic level—to separate one group of people from another group. Usually, because the majority group, or the creators of the camp, deem the people they’re putting in it to be dangerous or undesirable in some way. »

« Things can be concentration camps without being Dachau or Auschwitz. »

Not every concentration camp is a death camp—in fact, their primary purpose is rarely extermination, and never in the beginning. Often, much of the death and suffering is a result of insufficient resources, overcrowding, and deteriorating conditions. So far, 24 people have died in the custody of Immigration and Customs Enforcement under the Trump administration, while six children have died in the care of other agencies since September. Systems like these have emerged across the world for well over 100 years, and they’ve been established by putative liberal democracies—as with Britain’s camps in South Africa during the Boer War—as well as authoritarian states like Nazi Germany or the Soviet Union. Camps set up with one aim can be repurposed by new regimes, often with devastating consequences.

History is banging down the door this week with the news the Trump administration will use Fort Sill, an Oklahoma military base that was used to detain Japanese-Americans during World War II, to house 1,400 unaccompanied migrant children captured at the border. Japanese internment certainly constituted a concentration-camp system, and the echoes of the past are growing louder. Of course, the Obama administration temporarily housed migrants at military bases, including Fort Sill, for four months in 2014, built many of the newer facilities to house migrants, and pioneered some of the tactics the Trump administration is now using to try to manage the situation at the border.

Roll call is taken by the army at Japanese internment camp, Tule Lake, CA.

Roll call is taken by the army at a Japanese-American internment camp during World War II in Tule Lake, CA in 1944.

Carl MydansGetty Images

The government of the United States would never call the sprawling network of facilities now in use across many states « concentration camps, » of course. They’re referred to as « federal migrant shelters » or « temporary shelters for unaccompanied minors » or « detainment facilities » or the like. (The initial processing facilities are run by Border Patrol, and the system is primarily administered to by the Department of Homeland Security. Many adults are transferred to ICE, which now detains more than 52,000 people across 200 facilities on any given day—a record high. Unaccompanied minors are transferred to Department of Health and Human Services custody.) But by Pitzer’s measure, the system at the southern border first set up by the Bill Clinton administration, built on by Barack Obama’s government, and brought into extreme and perilous new territory by Donald Trump and his allies does qualify. Two historians who specialize in the area largely agree.


Many of the people housed in these facilities are not « illegal » immigrants. If you present yourself at the border seeking asylum, you have a legal right to a hearing under domestic and international law. They are, in another formulation, refugees—civilian non-combatants who have not committed a crime, and who say they are fleeing violence and persecution. Yet these human beings, who mostly hail from Central America’s Northern Triangle of Honduras, Guatemala, and El Salvador—a region ravaged by gang violence and poverty and corruption and what increasingly appears to be some of the first forced migrations due to climate change—are being detained on what increasingly seems to be an indefinite basis.

Meanwhile, the Trump administration continually seeks new ways to stop people from applying for asylum, and to discourage others from attempting to. The current regime has sought to restrict the asylum criteria to exclude the exact issues, like gang or domestic violence, that these desperate people often cite for why they fled their homes. The administration has sought to introduce application fees and work-permit restraints. They have tried to prohibit migrants from seeking asylum « if they have resided in a country other than their own before coming to the U.S., » which would essentially eliminate anyone who traveled to the border through Mexico. Much of this has been struck down in federal court.

But most prominently, Trump’s Department of Homeland Security has used « metering » at the border, where migrants are forced to wait for days or weeks on the Mexican side—often sleeping in makeshift shelters or fully exposed to the elements—until they are allowed across border checkpoints to make their asylum claims and be processed. That processing system is overwhelmed, and the Obama administration also used metering at various points, but it remains unclear whether the wait times need to be as long as they are. (DHS did not respond to a request for comment.) There are no guarantees on how long migrants will have to wait, and so they’ve increasingly turned to crossing illegally between checkpoints—which constitutes « illegal entry, » a misdemeanor—in order to present themselves for asylum. This criminalizes them, and the Trump administration tried to make illegal entry a disqualifier for asylum claims. The overall effort appears to be to make it as difficult as possible to get a hearing to adjudicate those claims, raising the specter that people can be detained longer or indefinitely.

All this has been achieved through two mechanisms: militarization and dehumanization. In her book, Pitzer describes camps as “a deliberate choice to inject the framework of war into society itself. » These kinds of detention camps are a military endeavor: they are defensible in wartime, when enemy combatants must be detained, often for long periods without trial. They were a hallmark of World War I Europe. But inserting them into civil society, and using them to house civilians, is a materially different proposition. You are revoking the human and civil rights of non-combatants without legal justification.

USA - Immigration Detention Center in Nogales

A migrant family sits inside an Immigration Detention Center in Nogales after they were detained by border patrol agents.

J.Emilio FloresGetty Images

« In the origins of the camps, it’s tied to the idea of martial law, » says Jonathan Hyslop, author of « The Invention of the Concentration Camp: Cuba, Southern Africa and the Philippines, 1896–1907, » and a professor of sociology and anthropology at Colgate University. « I mean, all four of the early instances—Americans in the Philippines, Spanish in Cuba, and British in South Africa, and Germans in Southwest Africa—they’re all essentially overriding any sense of rights of the civilian population. And the idea is that you’re able to suspend normal law because it’s a war situation. »

This pairs well with the rhetoric that Trump deploys to justify the system and his unconstitutional power grabs, like the phony « national emergency »: he describes the influx of asylum-seekers and other migrants as an « invasion, » language his allies are mirroring with increasing extremism. If you’re defending yourself from an invasion, anything is defensible.

That goes hand-in-hand with the strategy of dehumanization. For decades, the right has referred to undocumented immigrants as « illegals, » stripping them of any identity beyond an immigration status. Trump kicked off his formal political career by characterizing Hispanic immigrants as « rapists » and « drug-dealers » and « criminals, » never once sharing, say, the story of a woman who came here with her son fleeing a gang’s threats. It is always MS-13 and strong, scary young men. There’s talk of « animals » and monsters, and suddenly anything is justifiable. In fact, it must be done. Trump’s supporters have noticed. At a recent rally, someone in the crowd screamed out that people arriving at the border should be shot. In response, the president cracked a « joke. »

« It’s important here to look at the language that people are using, » Hyslop says. « As soon as you get people comparing other groups to animals or insects, or using language about advancing hordes, and we’re being overrun and flooded and this sort of thing, it’s creating the sense of this enormous threat. And that makes it much easier to sell to people on the idea we’ve got to do something drastic to control this population which going to destroy us. »

In a grotesque formulation of the chicken-and-the-egg conundrum, housing people in these camps furthers their dehumanization.

« There’s this crystallization that happens, » Pitzer says. « The longer they’re there, the worse conditions get. That’s just a universal of camps. They’re overcrowded. We already know from reports that they don’t have enough beds for the numbers that they have. As you see mental health crises and contagious diseases begin to set in, they’ll work to manage the worst of it. [But] then there will be the ability to tag these people as diseased, even if we created [those conditions]. Then we, by creating the camps, try to turn that population into the false image that we [used] to put them in the camps to start with. Over time, the camps will turn those people into what Trump was already saying they are. »

Spanish Refugees At The Camp In Perthus, France 1939

Spanish Republican refugees are held at a concentration camp in Perthus, France, in 1939. Tens of thousands fled the Spanish civil war and were kept in French camps, which were turned over to the Nazis when France fell a few years later.

Keystone-FranceGetty Images

Make no mistake: the conditions are in decline. When I went down to see the detention facility in McAllen, Texas, last summer at the height of the « zero-tolerance » policy that led inevitably to family separation, Border Patrol agents were by all appearances doing the very best they could with limited resources. That includes the facilities themselves, which at that point were mostly built—by the Clinton administration in the ’90s—to house single adult males who were crossing the border illegally to find work. By that point, Border Patrol was already forced to use them to hold families and other asylum-seekers, and agents told me the situation was untenable. They lacked requisite staff with the training to care for young children, and overcrowding was already an issue.

But according to a report from Trump’s own government—specifically, the inspector general for the Department of Homeland Security—the situation has deteriorated significantly even since then. The facilities are overcrowded, underfunded, and perhaps at a perilous inflection point. It found adult detainees are « being held in ‘standing-room-only conditions’ for days or weeks at a border patrol facility in Texas, » Reuters reports. But it gets worse.

This was at Paso del Norte, a facility near El Paso, which has a stated capacity of 125 detainees. But when DHS inspectors visited, it was holding 900. For a period, Border Patrol tried housing migrants in cage under a nearby bridge. It was ultimately scrapped amid public outcry. When migrants and asylum-seekers are transferred to ICE, things can get worse. Queer and trans migrants face exceptionally harsh treatment, with reports of high levels of physical and sexual abuse, and the use of solitary confinementconsidered torture by many psychologists—is widespread. As a reminder, by DHS’s own assertion, these detainments are civil, not criminal, and are not meant to be punitive in the way of a prison. Many of these people have not even been accused of a crime.

U.S. Customs And Border Protection Agency Holding Detained Migrants Under Bridge In El Paso

Migrants awaiting processing are held in temporary fencing underneath the Paso Del Norte Bridge on March 28, 2019 in El Paso, Texas.

Christ ChavezGetty Images

Again: these are inhuman conditions, and crystalize the dehumanization. So, too, does the Trump administration’s decision, reported by The Washington Post, to cancel classes, recreational programs, and even legal aid for the children held at facilities for unaccompanied minors. Why should these kids get to play soccer or learn English? Why should they get legal assistance? They’re detainees.

The administration is citing « budget pressures » related to what is undoubtedly a dramatic spike in arrivals at the border last month: 144,000 people were detained in May. It remains unclear how much of this is tied to the Trump administration’s border policies, like metering, which have severely slowed the process of declaring oneself for asylum and left people camped on the Mexican border for days or weeks after a thousand-mile trek through Mexico. Or Trump’s recent all-out push to seize money for a border wall and declare « we’re closed, » which some speculate led to a surge of people trying to get over the line before that happened.

It’s also in dispute how many of these people actually need to be detained. Vox‘s Dara Lind suggests releasing migrants from Guatemala or Honduras isn’t straightforward as « many newly arrived asylum seekers aren’t familiar with the US, often speak neither English nor Spanish, and may not have appropriate clothing or funds for bus fare. » But release with ankle bracelets has proven very effective as an alternative to detention: 99 percent of immigrants enrolled in one such program showed up for their court dates, though ICE claims it’s less effective when someone is set to be deported. Those subjected to the bracelets say they are uncomfortable and demeaning, but it’s better than stuffing a detention cell to five-times capacity. Unless, of course, that’s exactly what you want to happen.

« Over time, the camps will turn those people into what Trump was already saying they are. »

« At one point, [the administration] said that they were intentionally trying to split up families and make conditions unpleasant, so the people wouldn’t come to the U.S., » Beorn, from UVA, says. « If you’re doing that, then that’s not a prison. That’s not a holding area or a waiting area. That’s a policy. I would argue, at least in the way that [the camps are] being used now, a significant portion of the mentality is [tied to] who the [detainees] are rather than what they did.

« If these were Canadians flooding across the border, would they be treated in the same manner as the people from Mexico and from Central and South America? If the answer is yes, theoretically, then I would consider these places to be perhaps better described as transit camps or prison camps. But I suspect that’s not how they’d be treated, which then makes it much more about who the people are that you’re detaining, rather than what they did. The Canadian would have crossed the border just as illegally as the Mexican, but my suspicion is, would be treated in a different way. »


It was the revelation about school and soccer cuts that led Pitzer to fire off a tweet thread this week outlining the similarities between the U.S. camp system and those of other countries. The first examples of a concentration camp, in the modern sense, come from Cuba in the 1890s and South Africa during the Second Boer War.

« What those camps had in common with what’s going on today is they involved the wholesale detention of families, separate or together, » Pitzer says. « There was very little in the way of targeted violence. Instead, people died from poor planning, overloaded facilities and unwillingness to reverse policy, even when it became apparent the policy wasn’t working, inability to get medical care to detainees, poor food quality, contagious diseases, showing up in an environment where it became almost impossible to get control of them.

« The point is that you don’t have to intend to kill everybody. When people hear the phrase ‘Oh, there’s concentration camps on the southern border,’ they think, ‘Oh, it’s not Auschwitz.’ Of course, it’s not those things, each camp system is different. But you don’t have to intend to kill everyone to have really bad outcomes. In Cuba, well over 100,000 civilians died in these camps in just a period of a couple years. In Southern Africa during the Boer War, fatalities went into the tens of thousands. And the overwhelming majority of them were children. Fatalities in the camps ended up being more than twice the combat fatalities from the war itself. »

In-custody deaths have not reached their peak of a reported 32 people in 2004, but the current situation seems to be deteriorating. In just the last two weeks, three adults have died. And the Trump administration has not readily reported fatalities to the public. There could be more.

« There’s usually this crisis period that a camp system either survives or doesn’t survive in the first three or four years. If it goes past that length of time, they tend to continue for a really long time. And I think we have entered that crisis period. I don’t yet know if we’re out of it. »

Camps often begin in wartime or a crisis point, and on a relatively small scale. There are then some in positions of power who want to escalate the program for political purposes, but who receive pushback from others in the regime. There’s then a power struggle, and if the escalationists prevail over the other bureaucrats—as they appear to have here, with the supremacy of Stephen Miller over (the reliably pliant but less extreme) Kirstjen Nielsen—the camps will continue and grow. Almost by definition, the conditions will deteriorate, even despite the best intentions of those on the ground.

« It’s a negative trajectory in at least two ways, » Beorn says. « One, I feel like these policies can snowball. We’ve already seen unintended consequences. If we follow the thread of the children, for example, the government wanted to make things more annoying, more painful. So they decided, We’re going to separate the children from the families. But there was no infrastructure in place for that. You already have a scenario where even if you have the best intentions, the infrastructure doesn’t exist to support it. That’s a consequence of policy that hasn’t been thought through. As you see the population begin to massively increase over time, you do start to see conditions diminishing.

« The second piece is that the longer you establish this sort of extralegal, extrajudicial, somewhat-invisible no-man’s land, the more you allow potentially a culture of abuse to develop within that place. Because the people who tend to become more violent, more prejudiced, whatever, have more and more free rein for that to become sort of the accepted behavior. Then, that also becomes a new norm that can spread throughout the system. There is sort of an escalation of individual initiative in violence. As it becomes clear that that is acceptable, then you have a self-fulfilling prophecy or a positive feedback loop that just keeps radicalizing the treatment as the policy itself becomes radicalizing. »

And for a variety of reasons, these facilities are incredibly hard to close. « Unless there’s some really decisive turn away, we’re going to be looking at having these camps for a long time, » Pitzer says. It’s particularly hard to engineer a decisive turn because these facilities are often remote, and hard to protest. They are not top-of-mind for most citizens, with plenty of other issues on the table. When Trump first instituted the Muslim Ban—now considered, in its third iteration, to be Definitely Not a Muslim Ban by the Supreme Court—there were mass demonstrations at U.S. airports because they were readily accessible by concerned citizens. These camps are not so easily reached, and that’s a problem.

« The more authoritarian the regime is, and the more people allow governments to get away with doing this sort of thing politically, the worse the conditions are likely to get, » Hyslop says. « So, a lot of it depends on how much pushback there is. But when you get a totally authoritarian regime like Stalin’s regime in the Soviet Union, there’s no control, or no countervailing force, the state can do what it likes, and certainly things will then tend to break down.

« It’s more of a political question, really. Are people prepared to tolerate the deteriorating conditions? And if public opinion isn’t effective in a liberal democratic situation, things can still get pretty bad. »

Almost regardless, the camps will be difficult to dismantle by their very nature—that extrajudicial « no-man’s land » Beorn mentioned. The prison at Guantanamo Bay is a perfect example. It began in the early 1990s as a refugee camp for people fleeing Haiti and Cuba. The conditions were bad and legally questionable, Pitzer found, and eventually the courts stepped in to grant detainees some rights. In the process, however, they granted the camps tacit legitimacy—they were allowed to continue with the approval of the judiciary.

Suddenly, they were enshrined in the law as a kind of gray area where detainees did not enjoy full human rights. That is actually why it was chosen by the Bush administration to house terror suspects: it was already rubber-stamped as a site for indefinite detention. By the time President Obama came into office with promises to close it, he found the task incredibly difficult, because it had been ingrained in the various institutions and branches of American constitutional government. He could not get rid of it. As courts continue to rule on the border camp system, the same issues are likely to take hold.

Dog, Canidae, Dog breed, Hunting dog, Carnivore, Police dog, Transylvanian hound, Working dog,

Border agents detain a group of migrants.

Getty Images

Another issue is that these camp systems, no matter where they are in the world, tend to fall victim to expanding criteria. The longer they stay open, the more reasons a government finds to put people in them. That’s particularly true if a new regime takes control of an existing system, as the Trump administration did with ours. The mass detention of asylum-seekers—who, again, have legal rights—on this scale is an expansion of the criteria from « illegal » immigrants, who were the main class of detainee in the ’90s and early 2000s. Asylum seekers, particularly unaccompanied minors, began arriving in huge numbers and were detained under the Obama administration. But there has been an escalation, both because of a deteriorating situation in the Northern Triangle and the Trump administration’s attempts to deter any and all migration. There is reason to believe the criteria will continue to expand.

« We have border patrol agents that are sometimes arresting U.S. citizens, » Pitzer says. « That’s still very much a fringe activity. That doesn’t seem to be a dedicated priority right now, but it’s happening often enough. And they’re held, sometimes, for three or four days. Even when there are clear reasons that people should be let go, that they have proof of their identity, you’re seeing these detentions. You do start to worry about people who have legally immigrated and have finished paperwork, and maybe are naturalized. You worry about green-card holders. »

In most cases, these camps are not closed by the executive or the judiciary or even the legislature. It usually requires external intervention. (See: D-Day) That obviously will not be an option when it comes to the most powerful country in the history of the world, a country which, while it would never call them that, and would be loathe to admit it, is now running a system at the southern border that is rapidly coming to resemble the concentration camps that have sprung up all over the world in the last century. Every system is different. They don’t always end in death machines. But they never end well.

« Let’s say there’s 20 hurdles that we have to get over before we get to someplace really, really, really bad, » Pitzer says. « I think we’ve knocked 10 of them down. »

Politics Editor Jack Holmes is the Politics Editor at Esquire, where he writes daily and edits the Politics Blog with Charles P Pierce.

 


Immigration: Cachez ce chez nous que je ne saurai voir ! (Migrants cynically use children as human shields while critics distort reality and history and guess who gets blamed ?)

20 juin, 2018

Two children detained by the Border Patrol in a holding cell in Nogales, Ariz. This image has been widely shared on social media in recent days, offered as an example of the Trump administration’s cruel policies toward immigrants, but in fact the picture was taken in 2014.

Personne ne dit que ce n’est pas raisonnable de partir de Turquie avec deux enfants en bas âge sur une mer agitée dans un frêle esquife. Arno Klarselfd
Une famille irakienne qui, dit-elle, faisait partie de la traversée où se trouvait la famille du petit Aylan Kurdi, livre son récit de ce funeste voyage. Le naufrage, qui a coûté la vie du garçonnet de 3 ans – dont la photo du petit corps sans vie a indigné la planète – de son frère et de sa mère, a fait onze autres victimes. Parmi elles figurent les deux enfants de Zainab Abbas – Zainab Hadi, 11 ans, et Haidar Hadi, 10 ans – affirme leur mère. Le père, Ahmad Hadi, et leur fille aînée ont survécu. Le couple, qui a enterré ses enfants à Bagdad mercredi, raconte à Sky News qu’Abdullah Kurdi, père d’Aylan Kurdi, a manœuvré le bateau tout au long de la traversée. Zainab Abbas souligne qu’Abdullah Kurdi lui avait d’ailleurs été présenté comme étant le capitaine du bateau. Elle ajoute que (…) ajoute que les passagers ne portaient pas tous des gilets de sauvetage. Elle affirme, en outre, qu’Abdullah Kurdi «était un passeur», rapporte le Daily Telegraph. (…) De son côté, Abdullah Kurdi a confirmé au Wall Street Journal que la famille Hadi se trouvait bien avec lui sur le bateau mais il conteste leur récit du voyage. Il affirme au quotidien américain que c’est un passeur turc qui manœuvrait le bateau. Il précise que ce dernier a été pris de panique lorsque le moteur a calé. Le passeur aurait alors sauté à l’eau et abandonné le bateau. Selon lui, «nous avions des gilets de sauvetage mais le bateau a subitement chaviré parce que des gens se sont levés». (…) Pourtant, généralement, les passeurs ne participent pas à la traversée. Selon un rapport de l’UNODC, «aucune personne liée aux passeurs n’est présente à bord durant la traversée. Au lieu de cela, un “chauffeur” est désigné parmi les migrants et bénéficie en contrepartie d’un passage sans frais». Sur le terrain, un reporter du Petit Journal , qui a suivi une famille avant qu’elle n’embarque à Bodrum, en Turquie, vers Kos, en Grèce, a fait le même constat: «Les passeurs ne font pas la traversée, c’est un des migrants qui va conduire le bateau, eux ne prennent jamais le risque de se faire attraper par les autorités» (extrait à 3’50), précise le journaliste. Le Figaro
Ne croyez pas que je sois venu apporter la paix sur la terre; je ne suis pas venu apporter la paix, mais l’épée. Car je suis venu mettre la division entre l’homme et son père, entre la fille et sa mère, entre la belle-fille et sa belle-mère; et l’homme aura pour ennemis les gens de sa maison. Jésus (Matthieu 10 : 34-36)
Il n’y a plus ni Juif ni Grec, il n’y a plus ni esclave ni libre, il n’y a plus ni homme ni femme; car tous vous êtes un en Jésus Christ. Paul (Galates 3: 28)
Depuis que l’ordre religieux est ébranlé – comme le christianisme le fut sous la Réforme – les vices ne sont pas seuls à se trouver libérés. Certes les vices sont libérés et ils errent à l’aventure et ils font des ravages. Mais les vertus aussi sont libérées et elles errent, plus farouches encore, et elles font des ravages plus terribles encore. Le monde moderne est envahi des veilles vertus chrétiennes devenues folles. Les vertus sont devenues folles pour avoir été isolées les unes des autres, contraintes à errer chacune en sa solitude. Chesterton
L’inauguration majestueuse de l’ère « post-chrétienne » est une plaisanterie. Nous sommes dans un ultra-christianisme caricatural qui essaie d’échapper à l’orbite judéo-chrétienne en « radicalisant » le souci des victimes dans un sens antichrétien. René Girard
Nous sommes encore proches de cette période des grandes expositions internationales qui regardait de façon utopique la mondialisation comme l’Exposition de Londres – la « Fameuse » dont parle Dostoievski, les expositions de Paris… Plus on s’approche de la vraie mondialisation plus on s’aperçoit que la non-différence ce n’est pas du tout la paix parmi les hommes mais ce peut être la rivalité mimétique la plus extravagante. On était encore dans cette idée selon laquelle on vivait dans le même monde: on n’est plus séparé par rien de ce qui séparait les hommes auparavant donc c’est forcément le paradis. Ce que voulait la Révolution française. Après la nuit du 4 août, plus de problème ! René Girard
An advertent and sustained foreign policy uses a different part of the brain from the one engaged by horrifying images. If Americans had seen the battles of the Wilderness and Cold Harbor on TV screens in 1864, if they had witnessed the meat-grinding carnage of Ulysses Grant’s warmaking, then public opinion would have demanded an end to the Civil War, and the Union might well have split into two countries, one of them farmed by black slaves. (…) The Americans have ventured into Somalia in a sort of surreal confusion, first impersonating Mother Teresa and now John Wayne. it would help to clarify that self-image, for to do so would clarify the mission, and then to recast the rhetoric of the enterprise. Lance Morrow (1993)
The gospel revelation gradually destroys the ability to sacralize and valorize violence of any kind, even for Americans in pursuit of the good. (…) At the heart of the cultural world in which we live, and into whose orbit the whole world is being gradually drawn, is a surreal confusion. The impossible Mother Teresa-John Wayne antinomy Times correspondent (Lance) Morrow discerned in America’s humanitarian 1992 Somali operation is simply a contemporary manifestation of the tension that for centuries has hounded those cultures under biblical influence. Gil Bailie
Our message absolutely is don’t send your children unaccompanied, on trains or through a bunch of smugglers. We don’t even know how many of these kids don’t make it, and may have been waylaid into sex trafficking or killed because they fell off a train. Do not send your children to the borders. If they do make it, they’ll get sent back. More importantly, they may not make it. Obama (2014)
I also think that we have to understand the difficulty that President Obama finds himself in because there are laws that impose certain obligations on him. And it was my understanding that the numbers have been moderating in part as the Department of Homeland Security and other law enforcement officials understood that separating children from families — I mean, the horror of a father or a mother going to work and being picked up and immediately whisked away and children coming home from school to an empty house and nobody can say where their mother or father is, that is just not who we are as Americans. And so, I do think that while we continue to make the case which you know is very controversial in some corridors, that we have to reform our immigration system and we needed to do it yesterday. That’s why I approved of the bill that was passed in the Senate. We need to show humanity with respect to people to people who are working, contributing right now. And deporting them, leaving their children alone or deporting an adolescent, doing anything that is so contrary to our core values, just makes no sense. So I would be very open to trying to figure out ways to change the law, even if we don’t get to comprehensive immigration reform to provide more leeway and more discretion for the executive branch. (…) the numbers are increasing dramatically. And the main reason I believe why that’s happening is that the violence in certain of those Central American countries is increasing dramatically. And there is not sufficient law enforcement or will on the part of the governments of those countries to try to deal with this exponential increase in violence, drug trafficking, the drug cartels, and many children are fleeing from that violence. (…) first of all, we have to provide the best emergency care we can provide. We have children 5 and 6 years old who have come up from Central America. We need to do more to provide border security in southern Mexico. (…) they should be sent back as soon as it can be determined who responsible adults in their families are, because there are concerns whether all of them should be sent back. But I think all of them who can be should be reunited with their families. (…) But we have so to send a clear message, just because your child gets across the border, that doesn’t mean the child gets to stay. So, we don’t want to send a message that is contrary to our laws or will encourage more children to make that dangerous journey. Hillary Clinton (2014)
Je crois fermement qu’un individu sans papiers, condamné pour de multiples délits graves et sujet à une demande de détention des autorités fédérales n’aurait pas dû être remis en liberté. Dianne Feinstein (sénatrice démocrate de Californie et ancienne maire de San Francisco)
C’est l’hôtel-Dieu donc c’est la charité. Et c’est visiblement une invention du Moyen-Age. Tout ce qu’il y a de bon dans notre société peut faire l’objet d’abus. René Girard
The State Department has suspended a humanitarian program to reunite thousands of African refugees with relatives in the U.S. after unprecedented DNA testing by the government revealed widespread fraud. The freeze affects refugees in Kenya, Ethiopia, Uganda, Guinea and Ghana, many of whom have been waiting years to emigrate. The State Department says it began DNA testing with a pilot program launched in February to verify blood ties among African refugees. Tests found some applicants lied about belonging to the same family to gain a better chance at legal entry. (…) Typically, a refugee already living in the U.S., a so-called anchor, is entitled to apply for permission to bring a spouse, minor children, parents and siblings. The process requires interviews, medical examinations and security screening. But suspicion has grown in recent years that unrelated Africans were posing as family members to gain entry. « This program is designed for people to reunify with family members » already in the U.S., says Barbara Strack, director of the refugee division at U.S. Citizenship & Immigration Services. « We wanted to have empirical data » to confirm suspected fraud, she says. (…) As word spread, some applicants began missing appointments, and others refused to cooperate. Laboratory analysis of the samples indicated a large portion of applicants weren’t blood relations, as they claimed. « The results were dismaying, » says Ms. Strack. « This told us we had a problem with the program. » The results prompted expansion of the testing to other countries. « We had high rates of fraud everywhere, except the Ivory Coast, » says a State Department official. (…) Refugee advocates say the definition of family among Africans extends beyond blood relatives, especially when families fleeing persecution are scattered. « Some families are raising children who aren’t their own but whom they call son or daughter, » says Ms. Fox of Catholic Charities. Refugee slots are precious. The world’s uprooted people are estimated to number 37 million; only about 1% are resettled. As the largest recipient, the U.S. absorbs about half of all refugees who are resettled. Such demand « creates an incentive to get past the system, » says Ralston H. Deffenbaugh Jr., president of Lutheran Immigration and Refugee Services. « Desperation makes people more susceptible to abuse or bribery. » WSJ
Protecting children at the border is complicated because there have, indeed, been instances of fraud. Tens of thousands of migrants arrive there every year, and those with children in tow are often released into the United States more quickly than adults who come alone, because of restrictions on the amount of time that minors can be held in custody. Some migrants have admitted they brought their children not only to remove them from danger in such places as Central America and Africa, but because they believed it would cause the authorities to release them from custody sooner. Others have admitted to posing falsely with children who are not their own, and Border Patrol officials say that such instances of fraud are increasing. (…) [Jessica M. Vaughan, the director of policy studies for the Center for Immigration Studies] said that some migrants were using children as “human shields” in order to get out of immigration custody faster. “It makes no sense at all for the government to just accept these attempts at fraud,” Ms. Vaughan said. “If it appears that the child is being used in this way, it is in the best interest of the child to be kept separately from the parent, for the parent to be prosecuted, because it’s a crime and it’s one that has to be deterred and prosecuted.” NYT
Over the weekend, you may have seen a horrifying story: Almost 1,500 migrant children were missing, and feared to be in the hands of human traffickers. The Trump administration lost track of the children, the story went, after separating them from their parents at the border. The news spread across liberal social media — with the hashtag #Wherearethechildren trending on Twitter — as people demanded immediate action. But it wasn’t true, or at least not the way that many thought. The narrative had combined parts of two real events and wound up with a horror story that was at least partly a myth. The fact that so many Americans readily believed this myth offers a lesson in how partisan polarization colors people’s views on a gut emotional level without many even realizing it. As other articles have explained, the missing children and the Trump administration’s separation of families who are apprehended at the border are two different matters. (…) These “missing” children had actually come to the United States without their parents, been picked up by the Border Patrol and then released to the custody of a parent or guardian. Many probably are not really missing. The figure represents the number of children whose households didn’t answer the phone when the Department of Health and Human Services called to check on them. The unanswered phone calls may warrant further welfare checks, but are not themselves a sign that something nefarious has happened. The Obama administration also detained immigrant families and children, as did other recent administrations. This past weekend, some social media users circulated a photo they said showed children detained as a result of President Trump’s policies, but the image was actually from 2014. (…) Long-running social science surveys have found that since the 1980s, Republicans’ opinions of Democrats and Democrats’ opinions of Republicans have been increasingly negative. At the same time, as Lilliana Mason, a political scientist at the University of Maryland, writes in a new book, partisan identity has become an umbrella for other important identities, including those involving race, religion, geography and even educational background. It has become a tribal identity itself, not merely a matter of policy preferences. So it’s not that liberals didn’t care about immigrant children until Mr. Trump became president, or that they’re only pretending to care now so as to score political points. Rather, with the Trump administration’s making opposition to immigrants a signature issue, the topic has become salient to partisan conflict in a way it wasn’t before. Mr. Trump’s treatment of immigrant families and children, when refracted through the lens of partisan bias, affirms liberals’ perception of being engaged in a broader moral struggle with the right, making it feel like an urgent threat. Mr. Obama’s detaining of immigrant children, by contrast, felt like a matter of abstract moral concern. Identity polarization means “you want to show that you’re a good member of your tribe,” Sean Westwood, a political scientist at Dartmouth College who studies partisan polarization, said in an interview early last year. “You want to show others that Republicans are bad or Democrats are bad, and your tribe is good.” Sharing stories on social media “provides a unique opportunity to publicly declare to the world what your beliefs are and how willing you are to denigrate the opposition and reinforce your own political candidates,” he said. Accurate news can serve that purpose. But fake news has an advantage. It can perfectly capture one side’s villainous archetypes of the other, without regard for pesky facts that might not fit the story line. The narrative that President Trump’s team lost hundreds of children after tearing them away from their parents combines some of the main liberal critiques of the administration: that it is racist, that it is authoritarian and that it is incompetent. The administration’s very real policy of separating families already plays to the first two archetypes. By adding in the missing children, the story manages to incorporate an incompetence angle as well. NYT
Pendant trop longtemps, le CDH a protégé les auteurs de violations des droits de l’homme et il a été un cloaque de partis pris politiques. (…) Cinq résolutions ont été votées contre Israël. C’est plus que toutes les résolutions confondues contre la Corée du Nord, l’Iran et la Syrie. Nikki Haley (ambassadrice américaine à l’ONU)
Les pays (membres) se sont entendus pour saper la méthode actuelle de sélection des membres. Et le biais continu et bien documenté du Conseil contre Israël est inadmissible. Depuis sa création, le Conseil a adopté plus de résolutions condamnant Israël que contre le reste du monde. Mike Pompeo
For too long, the Human Rights Council has been a protector of human rights abusers and a cesspool of political bias. Regrettably, it is now clear that our call for reform was not heeded. Human rights abusers continue to serve on and be elected to the council. The world’s most inhumane regimes continue to escape scrutiny, and the council continues politicizing and scapegoating of countries with positive human rights records in an attempt to distract from the abusers in their ranks. Therefore, as we said we would do a year ago if we did not see any progress, the United States is officially withdrawing from the UN Human Rights Council. In doing so, I want to make it crystal clear that this step is not a retreat from human rights commitments; on the contrary, we take this step because our commitment does not allow us to remain a part of a hypocritical and self-serving organization that makes a mockery of human rights. (…) Almost every country we met with agrees with us in principle and behind closed doors that the Human Rights Council needs major, dramatic, systemic changes, yet no other country has had the courage to join our fight.(…) When a so-called Human Rights Council cannot bring itself to address the massive abuses in Venezuela and Iran, and it welcomes the Democratic Republic of Congo as a new member, the council ceases to be worthy of its name. Such a council, in fact, damages the cause of human rights. And then, of course, there is the matter of the chronic bias against Israel. Last year, the United States made it clear that we would not accept the continued existence of agenda item seven, which singles out Israel in a way that no other country is singled out. Earlier this year, as it has in previous years, the Human Rights Council passed five resolutions against Israel – more than the number passed against North Korea, Iran, and Syria combined. This disproportionate focus and unending hostility towards Israel is clear proof that the council is motivated by political bias, not by human rights. (…) America has a proud legacy as a champion of human rights, a proud legacy as the world’s largest provider of humanitarian aid, and a proud legacy of liberating oppressed people and defeating tyranny throughout the world. While we do not seek to impose the American system on anyone else, we do support the rights of all people to have freedoms bestowed on them by their creator. That is why we are withdrawing from the UN Human Rights Council, an organization that is not worthy of its name. Nikki Haley
We have no doubt that there was once a noble vision for this council. But today, we need to be honest – the Human Rights Council is a poor defender of human rights. Worse than that, the Human Rights Council has become an exercise in shameless hypocrisy – with many of the world’s worst human rights abuses going ignored, and some of the world’s most serious offenders sitting on the council itself. The only thing worse than a council that does almost nothing to protect human rights is a council that covers for human rights abuses and is therefore an obstacle to progress and an impediment to change. The Human Rights Council enables abuses by absolving wrongdoers through silence and falsely condemning those who have committed no offense. A mere look around the world today demonstrates that the council has failed in its stated objectives. Its membership includes authoritarian governments with unambiguous and abhorrent human rights records, such as China, Cuba, and Venezuela. (…) And the council’s continued and well-documented bias against Israel is unconscionable. Since its creation, the council has adopted more resolutions condemning Israel than against the rest of the world combined. Mike Pompeo
Le problème, c’est que quand vous aidez, dans un premier temps, vous créez un horizon qui est plus large: les gens commencent à penser qu’ils peuvent bouger puisqu’ils ont aussi les moyens – il faut plusieurs milliers d’euros pour entreprendre ce voyage – et donc ce ne sont pas les plus pauvres, les plus désespérés qui partent mais ceux qui commencent à sortir la tête de l’eau. Et c’est donc cet effet de seuil qui fait que dans un premier temps l’aide aide les gens à partir. Stephen Smith
Les pays du Nord subventionnent les pays du Sud, moyennant l’aide au développement, afin que les démunis puissent mieux vivre et – ce n’est pas toujours dit aussi franchement – rester chez eux. Or, ce faisant, les pays riches se tirent une balle dans le pied. En effet, du moins dans un premier temps, ils versent une prime à la migration en aidant des pays pauvres à atteindre le seuil de prospérité à partir duquel leurs habitants disposent des moyens pour partir et s’installer ailleurs. C’est l’aporie du « codéveloppement », qui vise à retenir les pauvres chez eux alors qu’il finance leur déracinement. Il n’y a pas de solution. Car il faut bien aider les plus pauvres, ceux qui en ont le plus besoin ; le codéveloppement avec la prospère île Maurice, sans grand risque d’inciter au départ, est moins urgent… Les cyniques se consoleront à l’idée que l’aide a rarement fait advenir le développement mais, plus souvent, servi de « rente géopolitique » à des alliés dans l’arrière-cour mondiale. Dans un reportage au long cours titré The Uninvited, « les hôtes indésirables », Jeremy Harding, l’un des rédacteurs en chef de la London Review of Books, a pointé avec ironie le dilemme du codéveloppement : « des pays nantis – par exemple, les pays membres de l’UE – qui espèrent décourager la migration depuis des régions très pauvres du monde par un transfert prudent de ressources (grâce à des accords bilatéraux, des annulations de dettes et ainsi de suite) ne devraient pas être trop déçus en découvrant au bout d’un certain temps que leurs initiatives ont échoué à améliorer les conditions de vie dans les pays ciblés. Car un pays qui réussirait effectivement à augmenter son PIB, le taux d’alphabétisation de ses adultes et l’espérance de vie – soit un mieux à tout point de vue – produirait encore plus de candidats au départ qu’un pays qui se contente de son enterrement en bas du tableau de l’économie mondiale. » Les premiers rayons de prospérité pourraient bien motiver un plus grand nombre d’Africains à venir en Europe. Pourquoi ? Les plus pauvres parmi les pauvres n’ont pas les moyens d’émigrer. Ils n’y pensent même pas. Ils sont occupés à joindre les deux bouts, ce qui ne leur laisse guère le loisir de se familiariser avec la marche du monde et, encore moins, d’y participer. À l’autre extrême, qui coïncide souvent avec l’autre bout du monde, les plus aisés voyagent beaucoup, au point de croire que l’espace ne compte plus et que les frontières auraient tendance à disparaître ; leur liberté de circuler – un privilège – émousse leur désir de s’établir ailleurs. Ce n’est pas le cas des « rescapés de la subsistance », qui peuvent et veulent s’installer sur une terre d’opportunités. L’Afrique émergente est sur le point de subir cet effet d’échelle : hier dépourvues des moyens pour émigrer, ses masses sur le seuil de la prospérité se mettent aujourd’hui en route vers le « paradis » européen. Stephen Smith
Les migrants aussi font un peu de benchmarking pour regarder les législations à travers l’Europe qui sont, on va dire, les plus fragiles. Gérard Collomb
Donald Trump aurait (…) menti en affirmant que la criminalité augmentait en Allemagne, en raison de l’entrée dans le pays de 1,1 million de clandestins en 2015. (…) Les articles se sont immédiatement multipliés pour dénoncer « le mensonge » du président américain. Pourquoi ? Parce que les autorités allemandes se sont félicitées d’une baisse des agressions violentes en 2017. C’est vrai, elles ont chuté de 5,1% par rapport à 2016. Est-il possible, cependant, de feindre à ce point l’incompréhension ? Car les détracteurs zélés du président omettent de préciser que la criminalité a bien augmenté en Allemagne à la suite de cette vague migratoire exceptionnelle : 10% de crimes violents en plus, sur les années 2015 et 2016. L’étude réalisée par le gouvernement allemand et publiée en janvier dernier concluait même que 90% de cette augmentation était due aux jeunes hommes clandestins fraîchement accueillis, âgés de 14 à 30 ans. L’augmentation de la criminalité fut donc indiscutablement liée à l’accueil de 1,1 millions de clandestins pendant l’année 2015. C’est évidement ce qu’entend démontrer Donald Trump. Et ce n’est pas tout. Les chiffres du ministère allemand de l’Intérieur pour 2016 révèlent également une implication des étrangers et des clandestins supérieure à celle des Allemands dans le domaine de la criminalité. Et en hausse. La proportion d’étrangers parmi les personnes suspectées d’actes criminels était de 28,7% en 2014, elle est passée à 40,4% en 2016, avant de chuter à 35% en 2017 (ce qui reste plus important qu’en 2014). En 2016, les étrangers étaient 3,5 fois plus impliqués dans des crimes que les Allemands, les clandestins 7 fois plus. Des chiffres encore plus élevés dans le domaine des crimes violents (5 fois plus élevés chez les étrangers, 15 fois chez les clandestins) ou dans celui des viols en réunion (10 fois plus chez les étrangers, 42 fois chez les clandestins !). Factuellement, la criminalité n’augmente pas aujourd’hui en Allemagne. Mais l’exceptionnelle vague migratoire voulue par Angela Merkel en 2015 a bien eu pour conséquence l’augmentation de la criminalité en Allemagne. Les Allemands, eux, semblent l’avoir très bien compris. Valeurs actuelles
L’arme de Trump est facile à comprendre, et beaucoup plus difficile à parer. C’est la négociation, déclenchée ici par la menace de droits de douane très élevés. Le raisonnement du président est simple : « Je suis le premier acheteur du monde. Comme je suis un gros client, je vais renégocier avec chacun de mes fournisseurs. » L’objectif ici n’est pas d’obtenir un rabais et encore moins de déclencher une guerre commerciale. La seule chose qui intéresse Trump, ce sont des implantations d’usines aux Etats-Unis ou de nouvelles exportations, qu’il pourra brandir comme autant de trophées devant ses électeurs. Face à cette arme, les gouvernants des grands pays sont démunis. Aucun n’a appris l’art brutal de la négociation d’affaires. A l’université, Angela Merkel et Xi Jinping ont étudié la chimie, Emmanuel Macron la philosophie et la science administrative, Theresa May la géographie, Giuseppe Conte le droit. Donald Trump, lui, s’est spécialisé dans l’immobilier et a passé ensuite près d’un demi-siècle à se battre sur le prix du mètre carré ou le taux de l’impôt local. A ce jeu, il est redoutable. Il va donc arracher de vrais résultats. Le bras de fer inédit risque bien sûr de créer des tensions commerciales sans précédent depuis près d’un siècle, de dégénérer en tempête financière mondiale, d’engendrer des chocs géopolitiques. Mais Donald Trump s’en moque. Il veut être, aux yeux de ses électeurs, le président qui tient ses promesses. Qui pourrait lui en vouloir ? Jean-Marc Vittori
Donald Trump (…) a su parler à l’Amérique traditionnelle, excédée par cette montée des progressismes. (…) Les États-Unis ont vécu dans une relative prospérité depuis la fin de la guerre, et 2008 sonne comme le glas de ce système, faisant ressurgir une conscience américaine sortie d’outre-tombe et très critique à l’égard de ce modèle de société. D’autant que l’Amérique blanche et rurale est aujourd’hui la première exposée, sur le plan économique: le bassin industriel du nord du pays, les grands bassins des Rocheuses ou les campagnes reculées subissent la crise de plein fouet ; tandis que dans les villes, la mutation économique et le passage à une société des services permet d’éviter en partie les conséquences du rétrécissement économique. (…) (…) Je ne crois pas que l’Amérique soit en guerre avec son histoire, mais qu’elle est en train d’atteindre une maturité en réfléchissant à son histoire. À mon sens, la remise en cause de l’histoire serait un problème, car avant 1860, tout le personnel politique américain a cautionné l’esclavage. On ne peut tout de même pas envoyer tous ces hommes aux oubliettes! Donc sans vouloir réécrire toute l’histoire, on peut cependant observer que de nombreux mouvements américains ont cherché à remettre en cause certaines injustices de l’histoire: c’est le cas bien sûr du mouvement pour les droits civiques par exemple. À Washington, on trouve un musée de l’Holocauste qui consacre une partie de ses expositions aux camps d’internement réservés aux Japonais pendant la Seconde Guerre mondiale. Les Américains savent prendre du recul avec leur histoire, pour en critiquer les parties dont ils ne sont pas fiers, et ne pas retomber dans les erreurs du passé. (…) Donald Trump a permis aux conservateurs de reprendre confiance en eux. Il n’est pas lui-même conservateur, mais il a épousé leur programme, ou plus exactement, comme il n’est pas un homme politique, il a laissé le camp conservateur remplir l’espace laissé vide en distillant leurs idées et leurs revendications, une fois l’élection gagnée. D’autant que Mike Pence est, lui, très conservateur. Les juges nommés par Trump à la Cour suprême poursuivront ainsi son action pendant encore quinze à vingt ans, et les premières décisions fortes en témoignent: récemment, la Cour a reconnu la possibilité d’une liberté de conscience face au mariage homosexuel, en donnant raison au pâtissier qui avait refusé de confectionner une pièce montée. Jean-Éric Branaa
Most people can agree that international affairs should not be conducted by tweet — especially when the tweeter in question is Donald Trump. Among other reasons, it’s easy to dismiss the president’s mercurial rage and flagrant insults as little more than temper tantrums. But that’s a mistake. Mr. Trump’s anger at America’s allies embodies, however unpleasantly, a not unreasonable point of view, and one that the rest of the world ignores at its peril: The global world order is unbalanced and inequitable. And unless something is done to correct it soon, it will collapse, with or without the president’s tweets. While the West happily built the liberal order over the past 70 years, with Europe at its center, the Americans had the continent’s back. In turn, as it unravels, America feels this loss of balance the hardest — it has always spent the most money and manpower to keep the system working. The Europeans have basically been free riders on the voyage, spending almost nothing on defense, and instead building vast social welfare systems at home and robust, well-protected export industries abroad. Rather than lash back at Mr. Trump, they would do better to ask how we got to this place, and how to get out. The European Union, as an institution, is one of the prime drivers of this inequity. At the Group of 7, for example, the constituent countries are described as all equals. But in reality, the union puts a thumb on the scales in its members’ favor: It is a highly integrated, well-protected free-trade area that gives a huge leg up to, say, German car manufacturers while essentially punishing American companies who want to trade in the region. The eurozone offers a similar unfair advantage. If it were not for the euro, Germany would long ago have had to appreciate its currency in line with its enormous export surplus. (…) how can the very same politicians and journalists who defended the euro bailout payments during the financial crisis, arguing that Germany profited disproportionately from the common currency, now go berserk when Mr. Trump makes exactly this point? German manufacturers also have the advantage of operating in a common market with huge wage gaps. Bulgaria, one of the poorest member states, has a per capita gross domestic product roughly equal to that of Gabon, while even in Slovakia, Poland and Hungary — three relative success stories among the recent entrants to the union — that same measure is still roughly a third of what it is in Germany. Under the European Union, German manufacturers can assemble their cars in low-wage countries and export them without worrying about tariffs or other trade barriers. If your plant sits in Detroit, you might find the president’s anger over this fact persuasive. Mr. Trump is not the first president to complain about the unfair burden sharing within NATO. He’s merely the first president not just to talk tough, but to get tough. (…) All those German politicians who oppose raising military spending from a meager 1.3 percent of gross domestic product should try to explain to American students why their European peers enjoy free universities and health care, while they leave it up to others to cover for the West’s military infrastructure (…) When the door was opened, in 2001, many in the West believed that a growing Chinese middle class, enriched by and engaged with the world economy, would eventually claim voice and suffrage, thereby democratizing China. The opposite has happened. China, which has grown wealthy in part by stealing intellectual property from the West, is turning into an online-era dictatorship, while still denying reciprocity in investment and trade relations. (…) China’s unchecked abuse of the global free-trade regime makes a mockery of the very idea that the world can operate according to a rules-based order. Again, while many in the West have talked the talk about taking on China, only Mr. Trump has actually done something about it. Jochen Bittner (Die Zeit)
Last weekend a horrifying tale about the Trump administration “losing” 1,500 children was all over the Internet. The hashtag #Wherearethechildren went viral on Twitter. Adding fuel to the fire was a photo depicting children being kept in cages. The only problem was that the children weren’t lost and the photo was taken during the Obama administration. The Left’s eagerness to embrace this “fake news” stemmed, according to the Times’s Amanda Taub, from “partisan polarization,” and as a result the tale “spread across liberal social media.” Yet the problem goes a lot deeper than that. Anti-Trump readers and viewers may have fallen victim to confirmation bias, but prestige media outlets also deserve a lot of the blame. Even when such stories are later debunked, as this one was, these outlets habitually feed viral myths to the public and create a climate in which any anti-Trump claim seems believable. Instead of asking readers to engage in some introspection about their credulousness, liberal journalists should look at their own behavior. For starters, it wasn’t just social media that spread the “missing children” myth. Some media outlets ran headlines asserting that the government had “lost track” of immigrant children, a claim easily conflated with Trump’s decision to separate parents and children at the border. Most egregiously, an Arizona Republic story (republished at USA Today and corrected about a week later) reported as fact that the government had lost children in its own custody. But as the Times explained, these children were not separated from their parents but rather had arrived illegally at the border on their own, seeking asylum. Most said they had fled their homes in Honduras, El Salvador, or Guatemala to escape drug-cartel and gang violence. They were then placed in the homes of adults who had agreed to sponsor them, often relatives. But, as has happened for years, including during the Obama administration, many of these children ran away or left the United States, or the adult sponsors (who might have their own troubles with the law) refused to pick up the phone when the government checked up on them. Hence, the figure of 1,475 children “missing.” The policy of separating parents from children is not entirely new, either. Indeed, it is standard when adults who have committed a crime are arrested. The only alternatives are to create a detention system for families, a policy to which the ACLU objected under Obama (the policy is barred under a 1997 consent decree), or simply not to detain illegal entrants at all before their court hearings, allowing them to disappear into the country. Arrests are up, of course, thanks to the Trump administration’s attempts to deter illegal immigration. This was a necessary departure from the previous administration’s soft approach to this serious problem. The knee-jerk anger of the Left against Trump’s policies doesn’t really stem from the debate over the issue, though of course Americans are divided about how to deal with illegal immigrants. More fundamentally, it stems from the polarization Taub discusses — and more specifically, from the divisions the media constantly reinforce. Americans read, listen to, and watch different media and have largely forgotten how to deal with disagreement except through demonization. To consume what was once called “mainstream media” is to enter into a world not only where Trump is never given the benefit of the doubt but where everything he does or says is not reported so much as presented as evidence against him in a daily trial. There is much to criticize about Trump’s tweets, utterances, and behavior. But anger at his presence in the White House has caused many journalists to discard their professional principles and any sense of restraint. At places like CNN, and even at the Times to some extent, the church–state divide between news and opinion has completely broken down. Panel discussions have become competitions in Trump-bashing. News reports are slanted to take Trump’s guilt or incompetence as a given. Even when myths are exposed, there’s no letup in the drumbeat of incitement against Trump. As an example, the day the Times published the column about liberals’ being led astray by the “missing children” meme, columnist Nicholas Kristof wrote an anti-Trump screed on immigration in which he described the president’s policies as veering from “abhorrent to evil.” At this point, confirmation bias on the part of the readership is not the core issue. After the last 16 months of media coverage, why would anyone who identifies as liberal or a Democrat not believe the most outlandish or false tales about the president? If media analysts such as Taub want to understand why the loss of trust between liberals and conservatives is so extreme and how stories like this spread, they should start by looking in the mirror. It is the rabid partisanship of the media that is causing so many Americans to buy whatever myth the Internet is serving up against Trump on any given day. Jonathan S. Tobin
We’ve heard that the Trump administration has heartlessly sought to rip toddlers from the arms of their weeping mothers in order to punish illegal-immigrant parents who are merely seeking asylum. But the truth is more complex: The Ninth Circuit Court of Appeals has ruled that even accompanied immigrant minors must be released from custody within 20 days. That means that if their parents do not arrive at a point of entry to claim asylum, and instead violate the law by crossing the border illegally, they will be arrested — and their children must then be separated from them by the working of the law. The only possible solution, without a change to the law itself, would involve releasing illegal-immigrant parents along with their children into the general population. We’ve also heard about the terrible living conditions in the holding centers for these children. Likely, some of that is true — although the stories from various sources conflict. But those facilities were overburdened for years before Trump took office; in fact, the media covered these same facilities and pointed out the problems therein during the Obama administration. In other words, this isn’t a Trumpian attempt to dump kids in hellholes. It’s a longtime problem that has yet to be solved. In reality, all of this could be solved with simple legislation. The House of Representatives is actually set to take up the issue of family separation in both versions of the immigration bill being presented in the House. But Democrats probably won’t sign on to either bill — and it’s unlikely they’d even sign onto an independent piece of legislation designed to allow children to stay with their illegal-immigrant parents until their cases can be adjudicated. That’s because thanks to biased media coverage — and, in some cases, outright falsehoods — Democrats are winning the public-relations war. The longer the Democrats prevent a solution from arising, the more they gain in the public-opinion polls. So they have little incentive to come to the table around an immigration solution — their better political option remains to wait Trump out and let the press inflict damage on him. There’s a reason every Republican attempt at immigration reform has stalled out over the past two decades — and there’s a reason Democrats have celebrated every time they have. There’s also a reason that Democrats with unified control of the presidency and Congress attempted no serious immigration reform. Better to let the problem fester for political gain than to attempt to solve it. If the media truly wished to contribute to a solution, all they’d have to do is cover the issue honestly. Yes, Trump is enforcing the laws against crossing the border illegally more harshly than the Obama administration did. But he didn’t create the separation policy. Yes, Trump has spoken with great passion in favor of stronger border controls. But he’s also offered a bigger amnesty for so-called DREAMers than even Barack Obama did. Instead of using truth as a guide, however, the press continue to suggest that base animus animates conservative feelings on immigration. This leads to a political prisoner’s dilemma in which everyone’s best option is stasis: Republicans are best off doing nothing, since they’ll earn nothing but scorn for any action they take from the press anyway, as well as the undying enmity of many in their base; Democrats are best off doing nothing, since they can count on the press to clock Republicans for any immigration failures. The only ones who lose out are the American people. Ben Shapiro
Much has been written — some of it either inaccurate or designed to obfuscate the issue ahead of the midterms for political purposes — about the border fiasco and the unfortunate separation of children from parents. (…) The media outrage usually does not include examination of why the Trump administration is enforcing existing laws that it inherited from the Bush and Obama administrations that at any time could have been changed by both Democratic and Republican majorities in Congress; of the use of often dubious asylum claims as a way of obtaining entry otherwise denied to those without legal authorization — a gambit that injures or at least hampers thousands with legitimate claims of political persecution; of the seeming unconcern for the safety of children by some would-be asylum seekers who illegally cross the border, rather than first applying legally at a U.S. consulate abroad; of the fact that many children are deliberately sent ahead, unescorted on such dangerous treks to help facilitate their own parents’ later entrance; of the cynicism of the cartels that urge and facilitate such mass rushes to the border to overwhelm general enforcement; and of the selective outrage of the media in 2018 in a fashion not known under similar policies and detentions of the past. In 2014, during a similar rush, both Barack Obama (“Do not send your children to the borders. If they do make it, they’ll get sent back.”) and Hillary Clinton (“We have to send a clear message, just because your child gets across the border, that doesn’t mean the child gets to stay. So, we don’t want to send a message that is contrary to our laws or will encourage more children to make that dangerous journey.”) warned — again to current media silence — would-be asylum seekers not to use children as levers to enter the U.S. A few other random thoughts. Mexico is the recipient of about $30 billion in annual remittances (aside from perhaps more than $20 billion annually sent to Central America) from mostly illegal aliens within the U.S. It is the beneficiary of an annual $71 billion trade surplus with the U.S. And it is mostly culpable for once again using illegal immigration and the lives of its own citizens — and allowing Central Americans unfettered transit through its country — as cynical tools of domestic and foreign policy. Illegal immigration, increasingly of mostly indigenous peoples, ensures an often racist Mexico City a steady stream of remittances (now its greatest source of foreign exchange), without much worry about how its indigent abroad can scrimp to send such massive sums back to Mexico. Facilitating illegal immigration also establishes and fosters a favorable expatriate demographic inside the U.S. that helps to recalibrate U.S. policy favorably toward Mexico. And Mexico City also uses immigration as a policy irritant to the U.S. that can be magnified or lessened, depending on Mexico’s own particular foreign-policy goals and moods at any given time. All of the above call into question whether Mexico is a NAFTA ally, a neutral, or a belligerent, a status that may become perhaps clearer during its upcoming presidential elections. So far, it assumes that the optics of this human tragedy facilitate its own political agendas, but it may be just as likely that its cynicism could fuel renewed calls for a wall and reexamination of the entire Mexican–U.S. relationship and, indeed, NAFTA. Finally, it is unfortunate that former CIA and NSA director Michael Hayden and former first lady Laura Bush have both demagogued the issue by respective grotesque and ignorant comparisons of current border shelters to the Auschwitz-Birkenau extermination camp and the forced Japanese internment during World War II. At its horrendous peak in August 1944, the Auschwitz-Birkenau complex on some days exterminated 10,000 human beings and may have cumulatively murdered well over 1 million Jews, as well as Eastern Europeans and Russians. To suggest that a detainee center is anything similar to that industrial killing monstrosity is unhinged, abhorrent — and shameful. It is an insult to current U.S. border-enforcement personnel who do a heroic job at great risk to protect the border in a humane fashion under unimaginable conditions and political pressures. And it is a greater injury to the lost 6 million of the Holocaust when their fate is so cavalierly and ignorantly used for political advantage. Hayden also should remember that during his own tenure at the NSA and as CIA director, he was constantly and in exaggerated style besmirched on issues such as “enhanced interrogation,” drones, and intrusive surveillance. He too often became the object of frequent and unfair comparisons to various Nazi allusions of the sort that he is now promulgating against the Trump administration. Equally ironic is that during the Abu Ghraib controversies, the Iraq War furor, and the post-9/11 renditions, George W. Bush — a constant target of brown shirt/fascist/Nazi slurs — was on occasion loosely compared to instigators of fascistic round-ups, including but not limited to the Japanese internment. One can disagree with a current policy without stooping to distort history to smear an administration, especially when such tactics in the past have been used against those now employing them. Victor Davis Hanson
La polémique autour de l’Aquarius est aussi déprimante que révélatrice de l’état d’esprit qui imprègne les grandes capitales d’Europe occidentale. L’Espagnol Sanchez fait preuve de noblesse d’âme et vole au secours des migrants sans penser deux fois aux conséquences de son geste sur sa propre frontière avec l’Afrique. Quant à Macron, il saute sur l’occasion pour taper sur les populistes fraîchement arrivés au pouvoir en Italie quitte à égratigner la qualité de la collaboration avec un membre du G7. Et tous oublient l’essentiel qui est de « réparer » la Libye, un pays qui saigne depuis 2011, date de la funeste intervention internationale dont les Libyens et les migrants paient encore les pots cassés. (…) Décidément, plus le temps passe, plus l’Europe ressemble à une énorme bijouterie sans portes ni fenêtres. Et tel est précisément le projet de Pedro Sanchez : scier les barreaux qui hérissent l’immense frontière méridionale de l’Espagne qui est aussi celle de l’Europe. Arrivé au pouvoir par effraction, grâce à une motion de censure (il n’a pas été élu et son parti ne détient la majorité des sièges au parlement), Pedro Sanchez est pressé de démanteler les protections soigneusement mises en place par ses prédécesseurs. Son ministre de l’Intérieur vient d’annoncer qu’il fera arracher les barbelés qui couvrent la frontière terrestre séparant le Maroc de Ceuta et Melilla, enclaves espagnoles en territoire africain. Un clin d’œil sans équivoque à destination des milliers d’Ivoiriens, de Maliens et de Guinéens, coincés au Maroc, et qui attendent le moment propice pour partir à l’assaut de la frontière. Il s’agit d’un ensemble de deux murs de six mètres de haut chacun, séparés par un chemin de patrouille et surveillés en permanence par des dispositifs électroniques. Le seul moyen de passer est de faire partie d’une marée humaine (à 200 ou 300) à même de déborder les capacités de réaction des policiers espagnols. Les plus chanceux s’équipent de gants et de couvertures pour ne pas se déchirer les doigts au contact des barbelés tranchants. Le jeu en vaut la chandelle car il suffit de poser le pied côté espagnol pour être couvert par le droit européen qui interdit les expulsions « à chaud ». En prenant la décision d’enlever les barbelés, donc d’entrouvrir de facto la frontière, Pedro Sanchez met les Marocains dans l’embarras. En effet, les policiers marocains font barrage aux migrants avec la plus grande difficulté au monde. Comment convaincre des jeunes qui ont traversé le désert à pied de ne pas tenter la chance de leur vie, si près de l’objectif ? L’exercice est difficile car la zone frontalière est un maquis idéal constitué de ravins profonds et de pinèdes denses. Le sujet épineux aussi sur le plan politique car le Maroc n’a jamais reconnu la souveraineté espagnole sur Ceuta et Melilla. Il se retrouve donc à dépenser chaque année des millions d’euros pour surveiller une frontière qu’il ne reconnaît même pas officiellement. Rien ne dit que le Maroc va continuer à jouer le bon élève si l’Espagne s’amuse à attiser artificiellement la tension aux alentours de Ceuta et Melilla. Ce vendredi 15 juin, ils ont été 686 à tenter leur chance entre le Maroc et l’Andalousie : un record. Quatre ont été repêchés sans vie. Et ce n’est qu’une entrée en matière car les côtes espagnoles ne sont séparées des plages africaines que par quelques heures de navigation. Du Sahara marocain jusqu’aux Canaries, il faut compter une vingtaine d’heures en chaloupe ; depuis Saint-Louis au Sénégal deux ou trois jours. Durant les mois d’été lorsque la mer est calme, la tentation est grande de prendre le large surtout quand on laisse derrière soi la misère et la violence. Driss Ghali
Deux questions un peu vulgaires sinon populistes: lorsque l’on admire en France le sauvetage d’un enfant par un migrant malien sans-papiers et que l’on insiste et sur son origine et sur son statut, s’agit-il d’une récupération, le cas échéant admissible? Lorsqu’un membre de la droite dure allemande veut rendre publiquement hommage à une enfant juive violée et assassinée, certes par un migrant musulman et non par un germain au crâne rasé, faut-il commencer par s’en indigner? Gilles William Goldnadel
Pour quelle raison, si seul le sauvetage dans l’urgence des migrants venus de la Libye incertaine leur importe, les gens de l’Aquarius ne les ont-ils pas acheminés vers les côtes assurées algériennes et tunisiennes, plus proches que l’Italie? Un peu embarrassée, leur représentante, Sophie Beau, a déclaré que le droit de ces pays était plus impérieux que le droit européen. Voilà qui en dit long pour ne pas dire tout: c’est parce que l’Europe est plus laxiste qu’on dédouane sans question des pays intransigeants mais pourtant plus proches des migrants, ne serait-ce que par la géographie et la religion. Dans la profondeur de ce déni se niche, comme je l’observe souvent, l’anti-occidentalisme culpabilisateur le plus sournois. Seule l’Europe devrait être comptable du sort des migrants, dès lors que c’est elle qui est coupable. C’est ainsi par exemple que l’ONU le lui a fait souvent grief sans un mot par exemple pour l’Arabie Saoudite et le Qatar, richissimes et déserts, qui expliquent ingénument la fermeture de leurs frontières, y compris à des frères en culture et en langue, au nom d’une exigence de sécurité qui ne se pose évidemment pas pour les peuples d’Europe… C’est ainsi par exemple que les responsables de l’Aquarius expliquaient avec insistance que les passagers étaient en surnombre et que la faim les menaçait. Mais pourquoi, dans ce cas hautement prévisible, accepter la présence à bord d’une journaliste d’Euronews et ne pas limiter strictement les passagers au personnel indispensable de bord aux fins de réserver une place supplémentaire à un naufragé? Enfin et surtout, dès lors que le sauveteur autoproclamé est avant tout un idéologue mondialiste, une question vous hante – et qui a hanté des juges italiens- sur les rapports entretenus avec des passeurs qui n’hésitent pas à saborder les embarcations pour placer les autorités européennes devant le forfait accompli. En réalité, on peut se poser toutes les questions du monde, on ne trouvera la réponse la plus satisfaisante à une question douloureuse désormais existentielle que lorsqu’on se débarrassera des deux obstacles qui empêchent toute appréhension rationnelle. Le premier obstacle est d’ordre juridique autant que politique. Tant que les déboutés du droit d’asile ne seront pas reconduits hors des frontières européennes, il n’y a aucune chance et même aucune raison que les peuples d’Europe, soucieux de la sécurité et du bien-être de leurs enfants comme de l’identité (le mot dit maudit) de leur pays, acceptent la situation actuelle. Et au-delà de la question de l’asile, et notamment en France, il est normal que le fait que des centaines de milliers de sans-papiers se maintiennent illégalement autant qu’ouvertement inspire aux citoyens chaque jour plus exaspérés un sentiment de révolte légitime. Ainsi, c’est le bafouement flagrant des lois républicaines sur la régulation des flux migratoires qui est le premier ennemi du réfugié éligible au droit d’asile qui mérite notre protection. Que penser, par ailleurs, de ce slogan qui attendait les migrants de l’Aquarius à leur arrivée à bon port espagnol: «Bienvenus chez vous»? Bienvenus chez nous, pourquoi pas, mais… «chez vous»! Pourquoi des migrants illégaux seraient-ils chez eux? Et même les réfugiés éligibles au droit d’asile, n’ont-ils pas vocation un jour de rentrer chez eux? Mais derrière cette question, on sent bien qu’il n’y a plus en Europe de «chez nous» pour personne sinon le monde entier, dans la tête des idéologues sans frontières, et que le mot «hôte» justifie plus que jamais son double sens absurde. Le second obstacle découle du premier. Mais il est de l’ordre de la psychologie et de la morale collective. Ainsi, il existe en Europe, et notamment en France, des gens, peu nombreux mais puissants médiatiquement et socialement qui refusent sans le dire ouvertement le respect des lois migratoires précisément dans le même cadre métapolitique que l’Open Society mondialiste de George Soros et de bien d’autres ONG. Il leur arrive parfois de l’avouer par mégarde puis de le regretter. C’est ainsi par exemple que j’ai réussi à faire dire à Iann Brossat, future tête de liste du Parti Communiste aux élections européennes et surtout adjoint au logement de Madame Hidalgo, qu’il ne saurait être question de reconduire les personnes déboutées de leur revendication au droit d’asile (RMC). Dès lors, que penser de la politique de la mairie de Paris qui, le lundi matin, joue à guichets ouverts l’accueil bruyant et entraînant de tous les migrants et, le mardi soir, se lamente de l’indignité de leur situation et incrimine la carence d’état? Dans ce cadre rien moins que sincère et rationnel, les ennemis déclarés de l’Europe des frontières continuent d’user de leur arme favorite: l’antinazisme fantasmé. C’est ainsi par exemple que l’ineffable mais combien populaire à Cannes et dans les médias, Cédric Herrou a twitté ainsi cette obscénité: «Quand Éric Ciotti dit en 2018 «mettons les migrants en Libye» il dirait en 1940 mettons-les dans des chambres à gaz». Bref l’utilisation nauséabonde d’un gaz incapacitant par voie de gazouillis écoeurant. Mais ces petits maîtres-chanteurs de Nuremberg et de l’antinazisme devenu fou ont, pour cause d’avoir trop crié au retour du loup, une voix enrouée qui porte désormais moins loin. Tout cela marche moins bien et les peuples ne marchent plus du tout. De l’Italie jusqu’en Autriche en passant par l’Allemagne. Et même en Israël. La semaine dernière, un tabou jusque-là entretenu avec une vigilance obsessionnelle autant que névrotique a été levé. Le chancelier autrichien Sébastien Kurz, pourtant allié à la droite dure, s’est rendu en Israël. Accompagné d’un ministre israélien, il s’est rendu au mémorial de Yad va Shem pour s’incliner devant les victimes de la Shoah. Il venait de décider d’expulser des imams islamistes radicaux inféodés à Erdogan. Il va être très difficile, malgré tous les efforts, de le faire passer pour un nazi antisémite, quand bien même il se montrera attaché au sort de ses compatriotes germaniques. Vous verrez que bientôt les populistes passeront pour plus intelligents et même plus généreux que les fausses élites aux cœurs artificiels. Gilles-William Goldnadel
Why would she put our little daughter through that ? (…) I do think it was irresponsible of her to take the baby with her in her arms because we don’t know what could happen. Denis Hernandez

Attention: une barbarie peut en cacher une autre !

A l’heure où de la frontière américano-mexicaine à l’Italie ou à l’Espagne …

Et à l’instar des boucliers humains du Hamas

C’est désormais sans compter la traditionnelle fraude documentaire

Derrière leurs enfants que les clandestins sont invités à faire leur « marche du retour » « chez eux »

Et qu’une mesure prévue pour protéger les enfants dans un pays où contrairement à la Corée du nord on n’emprisonne pas les enfants avec leurs parents

Se voit qualifier de criminelle par ceux-là mêmes qui pour « vivre leur rêve américain » sont prêts à sacrifier à la Abdullah Kurdi la vie de leurs propres enfants …

Pendant qu’entre une Kate ou une Susanna une population osant regretter son « chez nous » se voit immédiatement excommuniée pour populisme

 Et que tout en ayant profité depuis 70 ans du parapluie nucléaire américain, c’est aux pires dictatures de la planète que l’on confie la surveillance des droits de l’homme

Devinez qui entre « fake news » et « fake history » y compris dans les têtes de nos enfants, on accuse à présent de cruauté et de barbarie nazie ?

Border Politics and the Use and Abuse of History
Victor Davis Hanson
National Review
June 19, 2018

Much has been written — some of it either inaccurate or designed to obfuscate the issue ahead of the midterms for political purposes — about the border fiasco and the unfortunate separation of children from parents. Rich Lowry’s brief analysis is the most insightful.

The media outrage usually does not include examination of why the Trump administration is enforcing existing laws that it inherited from the Bush and Obama administrations that at any time could have been changed by both Democratic and Republican majorities in Congress; of the use of often dubious asylum claims as a way of obtaining entry otherwise denied to those without legal authorization — a gambit that injures or at least hampers thousands with legitimate claims of political persecution; of the seeming unconcern for the safety of children by some would-be asylum seekers who illegally cross the border, rather than first applying legally at a U.S. consulate abroad; of the fact that many children are deliberately sent ahead, unescorted on such dangerous treks to help facilitate their own parents’ later entrance; of the cynicism of the cartels that urge and facilitate such mass rushes to the border to overwhelm general enforcement; and of the selective outrage of the media in 2018 in a fashion not known under similar policies and detentions of the past.

In 2014, during a similar rush, both Barack Obama (“Do not send your children to the borders. If they do make it, they’ll get sent back.”) and Hillary Clinton (“We have to send a clear message, just because your child gets across the border, that doesn’t mean the child gets to stay. So, we don’t want to send a message that is contrary to our laws or will encourage more children to make that dangerous journey.”) warned — again to current media silence — would-be asylum seekers not to use children as levers to enter the U.S.

A few other random thoughts. Mexico is the recipient of about $30 billion in annual remittances (aside from perhaps more than $20 billion annually sent to Central America) from mostly illegal aliens within the U.S. It is the beneficiary of an annual $71 billion trade surplus with the U.S. And it is mostly culpable for once again using illegal immigration and the lives of its own citizens — and allowing Central Americans unfettered transit through its country — as cynical tools of domestic and foreign policy.

Mexico’s policies of deliberately exporting its own citizens are decades-old and hinge on providing it a social safety valve in lieu of domestic economic and human-rights reforms.

Illegal immigration, increasingly of mostly indigenous peoples, ensures an often racist Mexico City a steady stream of remittances (now its greatest source of foreign exchange), without much worry about how its indigent abroad can scrimp to send such massive sums back to Mexico. Facilitating illegal immigration also establishes and fosters a favorable expatriate demographic inside the U.S. that helps to recalibrate U.S. policy favorably toward Mexico. And Mexico City also uses immigration as a policy irritant to the U.S. that can be magnified or lessened, depending on Mexico’s own particular foreign-policy goals and moods at any given time.

All of the above call into question whether Mexico is a NAFTA ally, a neutral, or a belligerent, a status that may become perhaps clearer during its upcoming presidential elections. So far, it assumes that the optics of this human tragedy facilitate its own political agendas, but it may be just as likely that its cynicism could fuel renewed calls for a wall and reexamination of the entire Mexican–U.S. relationship and, indeed, NAFTA.

Finally, it is unfortunate that former CIA and NSA director Michael Hayden and former first lady Laura Bush have both demagogued the issue by respective grotesque and ignorant comparisons of current border shelters to the Auschwitz-Birkenau extermination camp and the forced Japanese internment during World War II. At its horrendous peak in August 1944, the Auschwitz-Birkenau complex on some days exterminated 10,000 human beings and may have cumulatively murdered well over 1 million Jews, as well as Eastern Europeans and Russians.

To suggest that a detainee center is anything similar to that industrial killing monstrosity is unhinged, abhorrent — and shameful. It is an insult to current U.S. border-enforcement personnel who do a heroic job at great risk to protect the border in a humane fashion under unimaginable conditions and political pressures. And it is a greater injury to the lost 6 million of the Holocaust when their fate is so cavalierly and ignorantly used for political advantage. Hayden also should remember that during his own tenure at the NSA and as CIA director, he was constantly and in exaggerated style besmirched on issues such as “enhanced interrogation,” drones, and intrusive surveillance. He too often became the object of frequent and unfair comparisons to various Nazi allusions of the sort that he is now promulgating against the Trump administration.

Equally ironic is that during the Abu Ghraib controversies, the Iraq War furor, and the post-9/11 renditions, George W. Bush — a constant target of brown shirt/fascist/Nazi slurs — was on occasion loosely compared to instigators of fascistic round-ups, including but not limited to the Japanese internment.

Moreover, we often forget that the forced relocation and internment was an unconstitutional and amoral act aimed at mostly Japanese-Americans citizens (among them the parents and grandparents of my current neighboring farmers), along with some Japanese residents.

It was whipped up by the feverish progressive McClatchy Bee papers, facilitated by California attorney general Earl Warren (“The Japanese situation as it exists in this state today may well be the Achilles heel of the entire civilian defense effort.”), who found the hysterical atmosphere that he helped create quite useful in getting elected governor in 1942, and, of course, green-lighted by a progressive FDR and his wartime advisers, especially Harvard Law grad John J. McCloy, a blue-chip Wall Street lawyer, FDR intimate, and later World Bank president, Ford Foundation head, and chairman of the Council on Foreign Relations. Unlike Warren, McCloy never regretted his instrumental role in the Japanese-American internment.

One can disagree with a current policy without stooping to distort history to smear an administration, especially when such tactics in the past have been used against those now employing them.

Voir de plus:

The Truth about Separating Kids
Rich Lowry
National Review
May 28, 2018

Some economic migrants are using children as chits, but the problem is fixable — if Congress acts.The latest furor over Trump immigration policy involves the separation of children from parents at the border.

As usual, the outrage obscures more than it illuminates, so it’s worth walking through what’s happening here.

For the longest time, illegal immigration was driven by single males from Mexico. Over the last decade, the flow has shifted to women, children, and family units from Central America. This poses challenges we haven’t confronted before and has made what once were relatively minor wrinkles in the law loom very large.

The Trump administration isn’t changing the rules that pertain to separating an adult from the child. Those remain the same. Separation happens only if officials find that the adult is falsely claiming to be the child’s parent, or is a threat to the child, or is put into criminal proceedings.

It’s the last that is operative here. The past practice had been to give a free pass to an adult who is part of a family unit. The new Trump policy is to prosecute all adults. The idea is to send a signal that we are serious about our laws and to create a deterrent against re-entry. (Illegal entry is a misdemeanor, illegal re-entry a felony.)

When a migrant is prosecuted for illegal entry, he or she is taken into custody by the U.S. Marshals. In no circumstance anywhere in the U.S. do the marshals care for the children of people they take into custody. The child is taken into the custody of HHS, who cares for them at temporary shelters.

The criminal proceedings are exceptionally short, assuming there is no aggravating factor such as a prior illegal entity or another crime. The migrants generally plead guilty, and they are then sentenced to time served, typically all in the same day, although practices vary along the border. After this, they are returned to the custody of ICE.

If the adult then wants to go home, in keeping with the expedited order of removal that is issued as a matter of course, it’s relatively simple. The adult should be reunited quickly with his or her child, and the family returned home as a unit. In this scenario, there’s only a very brief separation.

Where it becomes much more of an issue is if the adult files an asylum claim. In that scenario, the adults are almost certainly going to be detained longer than the government is allowed to hold their children.

That’s because of something called the Flores Consent Decree from 1997. It says that unaccompanied children can be held only 20 days. A ruling by the Ninth Circuit extended this 20-day limit to children who come as part of family units. So even if we want to hold a family unit together, we are forbidden from doing so.

The clock ticking on the time the government can hold a child will almost always run out before an asylum claim is settled. The migrant is allowed ten days to seek an attorney, and there may be continuances or other complications.

This creates the choice of either releasing the adults and children together into the country pending the ajudication of the asylum claim, or holding the adults and releasing the children. If the adult is held, HHS places the child with a responsible party in the U.S., ideally a relative (migrants are likely to have family and friends here).

Even if Flores didn’t exist, the government would be very constrained in how many family units it can accommodate. ICE has only about 3,000 family spaces in shelters. It is also limited in its overall space at the border, which is overwhelmed by the ongoing influx. This means that — whatever the Trump administration would prefer to do — many adults are still swiftly released.

Why try to hold adults at all? First of all, if an asylum-seeker is detained, it means that the claim goes through the process much more quickly, a couple of months or less rather than years. Second, if an adult is released while the claim is pending, the chances of ever finding that person again once he or she is in the country are dicey, to say the least. It is tantamount to allowing the migrant to live here, no matter what the merits of the case.

A few points about all this:

1) Family units can go home quickly. The option that both honors our laws and keeps family units together is a swift return home after prosecution. But immigrant advocates hate it because they want the migrants to stay in the United States. How you view this question will depend a lot on how you view the motivation of the migrants (and how seriously you take our laws and our border).

2) There’s a better way to claim asylum. Every indication is that the migrant flow to the United States is discretionary. It nearly dried up at the beginning of the Trump administration when migrants believed that they had no chance of getting into the United States. Now, it is going in earnest again because the message got out that, despite the rhetoric, the policy at the border hasn’t changed. This strongly suggests that the flow overwhelmingly consists of economic migrants who would prefer to live in the United States, rather than victims of persecution in their home country who have no option but to get out.

Even if a migrant does have a credible fear of persecution, there is a legitimate way to pursue that claim, and it does not involve entering the United States illegally. First, such people should make their asylum claim in the first country where they feel safe, i.e., Mexico or some other country they are traversing to get here. Second, if for some reason they are threatened everywhere but the United States, they should show up at a port of entry and make their claim there rather than crossing the border illegally.

3) There is a significant moral cost to not enforcing the border. There is obviously a moral cost to separating a parent from a child and almost everyone would prefer not to do it. But, under current policy and with the current resources, the only practical alternative is letting family units who show up at the border live in the country for the duration. Not only does this make a mockery of our laws, it creates an incentive for people to keep bringing children with them.

Needless to say, children should not be making this journey that is fraught with peril. But there is now a premium on bringing children because of how we have handled these cases. They are considered chits.

In April, the New York Times reported:

Some migrants have admitted they brought their children not only to remove them from danger in such places as Central America and Africa, but because they believed it would cause the authorities to release them from custody sooner.

Others have admitted to posing falsely with children who are not their own, and Border Patrol officials say that such instances of fraud are increasing.
According to azcentral.com, it is “common to have parents entrust their children to a smuggler as a favor or for profit.”

If someone is determined to come here illegally, the decent and safest thing would be to leave the child at home with a relative and send money back home. Because we favor family units over single adults, we are creating an incentive to do the opposite and use children to cut deals with smugglers.

4) Congress can fix this. Congress can change the rules so the Flores consent decree will no longer apply, and it can appropriate more money for family shelters at the border. This is an obvious thing to do that would eliminate the tension between enforcing our laws and keeping family units together. The Trump administration is throwing as many resources as it can at the border to expedite the process, and it desperately wants the Flores consent decree reversed. Despite some mixed messages, if the administration had its druthers, family units would be kept together and their cases settled quickly.

The missing piece here is Congress, but little outrage will be directed at it, and probably nothing will be done. And so our perverse system will remain in place and the crisis at the border will rumble on.

Voir de même:

Media Dishonesty on Immigration Contributes to Gridlock
Ben Shapiro
National Review
June 19, 2018

The hysteria over border-enforcement problems benefits Democrats — and gives them no incentive to fix the problem. The illegal-immigration issue has always been one fraught with politicking. We always hear the same refrain from both sides: that people are suffering and living in the shadows; that we must find a solution for them as well as a way to solidify our border security. And yet nothing ever gets done.

The impression of some in the press seems to be that nothing gets done because of a lack of public pressure. If only they could somehow jar American sensibilities into solving this problem once and for all!

Certainly, that’s the motivation that lies behind the sudden media enthusiasm for covering the phenomenon of Immigration and Customs Enforcement separating children from their illegal-immigrant parents at the border. For the last week, the attention has been nearly wall-to-wall — and the moral preening has hit an all-time apex. MSNBC is now analyzing Biblical verses while asking, “What Would Jesus Do?” (Does this mean Trump has finally won the War on Christmas?) Chuck Todd of NBC News is accusing Republicans of holding kids “hostage.” Media members are breaking land-speed records to rush down to the border in order to shout their outrage over the holding pens in which the authorities are holding small children.

Presumably, all of this is designed to effectuate change.

Instead, it achieves precisely the opposite.
That’s because the media coverage of the illegal-immigration issue has always been shot through with emotionally manipulative falsehoods. In this case, that manipulation has been particularly extreme.

We’ve heard that the Trump administration has heartlessly sought to rip toddlers from the arms of their weeping mothers in order to punish illegal-immigrant parents who are merely seeking asylum. But the truth is more complex: The Ninth Circuit Court of Appeals has ruled that even accompanied immigrant minors must be released from custody within 20 days. That means that if their parents do not arrive at a point of entry to claim asylum, and instead violate the law by crossing the border illegally, they will be arrested — and their children must then be separated from them by the working of the law. The only possible solution, without a change to the law itself, would involve releasing illegal-immigrant parents along with their children into the general population.

We’ve also heard about the terrible living conditions in the holding centers for these children. Likely, some of that is true — although the stories from various sources conflict. But those facilities were overburdened for years before Trump took office; in fact, the media covered these same facilities and pointed out the problems therein during the Obama administration. In other words, this isn’t a Trumpian attempt to dump kids in hellholes. It’s a longtime problem that has yet to be solved.

In reality, all of this could be solved with simple legislation. The House of Representatives is actually set to take up the issue of family separation in both versions of the immigration bill being presented in the House. But Democrats probably won’t sign on to either bill — and it’s unlikely they’d even sign onto an independent piece of legislation designed to allow children to stay with their illegal-immigrant parents until their cases can be adjudicated. That’s because thanks to biased media coverage — and, in some cases, outright falsehoods — Democrats are winning the public-relations war. The longer the Democrats prevent a solution from arising, the more they gain in the public-opinion polls. So they have little incentive to come to the table around an immigration solution — their better political option remains to wait Trump out and let the press inflict damage on him. There’s a reason every Republican attempt at immigration reform has stalled out over the past two decades — and there’s a reason Democrats have celebrated every time they have. There’s also a reason that Democrats with unified control of the presidency and Congress attempted no serious immigration reform. Better to let the problem fester for political gain than to attempt to solve it.

If the media truly wished to contribute to a solution, all they’d have to do is cover the issue honestly. Yes, Trump is enforcing the laws against crossing the border illegally more harshly than the Obama administration did. But he didn’t create the separation policy. Yes, Trump has spoken with great passion in favor of stronger border controls. But he’s also offered a bigger amnesty for so-called DREAMers than even Barack Obama did.

Instead of using truth as a guide, however, the press continue to suggest that base animus animates conservative feelings on immigration. This leads to a political prisoner’s dilemma in which everyone’s best option is stasis: Republicans are best off doing nothing, since they’ll earn nothing but scorn for any action they take from the press anyway, as well as the undying enmity of many in their base; Democrats are best off doing nothing, since they can count on the press to clock Republicans for any immigration failures. The only ones who lose out are the American people.

Voir encore:

The Anti-Trump Media’s ‘Missing Kids’ Myth

The viral story not a mistake but the product of unchecked bias.

Jonathan S. Tobin
National Review
June 1, 2018

It was a mistake so egregious and so widespread that even the New York Times, the flagship of liberal journalism — and not the source of the original story — felt it had to devote an article to explaining how it happened.

Last weekend a horrifying tale about the Trump administration “losing” 1,500 children was all over the Internet. The hashtag #Wherearethechildren went viral on Twitter. Adding fuel to the fire was a photo depicting children being kept in cages.

The only problem was that the children weren’t lost and the photo was taken during the Obama administration. The Left’s eagerness to embrace this “fake news” stemmed, according to the Times’s Amanda Taub, from “partisan polarization,” and as a result the tale “spread across liberal social media.”

Yet the problem goes a lot deeper than that. Anti-Trump readers and viewers may have fallen victim to confirmation bias, but prestige media outlets also deserve a lot of the blame. Even when such stories are later debunked, as this one was, these outlets habitually feed viral myths to the public and create a climate in which any anti-Trump claim seems believable. Instead of asking readers to engage in some introspection about their credulousness, liberal journalists should look at their own behavior.

For starters, it wasn’t just social media that spread the “missing children” myth. Some media outlets ran headlines asserting that the government had “lost track” of immigrant children, a claim easily conflated with Trump’s decision to separate parents and children at the border. Most egregiously, an Arizona Republic story (republished at USA Today and corrected about a week later) reported as fact that the government had lost children in its own custody.

But as the Times explained, these children were not separated from their parents but rather had arrived illegally at the border on their own, seeking asylum. Most said they had fled their homes in Honduras, El Salvador, or Guatemala to escape drug-cartel and gang violence. They were then placed in the homes of adults who had agreed to sponsor them, often relatives. But, as has happened for years, including during the Obama administration, many of these children ran away or left the United States, or the adult sponsors (who might have their own troubles with the law) refused to pick up the phone when the government checked up on them. Hence, the figure of 1,475 children “missing.”

The policy of separating parents from children is not entirely new, either. Indeed, it is standard when adults who have committed a crime are arrested. The only alternatives are to create a detention system for families, a policy to which the ACLU objected under Obama (the policy is barred under a 1997 consent decree), or simply not to detain illegal entrants at all before their court hearings, allowing them to disappear into the country.

Arrests are up, of course, thanks to the Trump administration’s attempts to deter illegal immigration. This was a necessary departure from the previous administration’s soft approach to this serious problem.

The knee-jerk anger of the Left against Trump’s policies doesn’t really stem from the debate over the issue, though of course Americans are divided about how to deal with illegal immigrants. More fundamentally, it stems from the polarization Taub discusses — and more specifically, from the divisions the media constantly reinforce. Americans read, listen to, and watch different media and have largely forgotten how to deal with disagreement except through demonization. To consume what was once called “mainstream media” is to enter into a world not only where Trump is never given the benefit of the doubt but where everything he does or says is not reported so much as presented as evidence against him in a daily trial.

There is much to criticize about Trump’s tweets, utterances, and behavior. But anger at his presence in the White House has caused many journalists to discard their professional principles and any sense of restraint. At places like CNN, and even at the Times to some extent, the church–state divide between news and opinion has completely broken down. Panel discussions have become competitions in Trump-bashing. News reports are slanted to take Trump’s guilt or incompetence as a given.

In his farewell address as president Tuesday, Barack Obama warned of the dangers of uncontrolled partisanship. American democracy, he said, is weakened “when we allow our political dialogue to become so corrosive that people of good character are turned off from public service, so coarse with rancor that Americans with whom we disagree are not just misguided, but somehow malevolent.”

That seems a well-founded worry. Partisan bias now operates more like racism than mere political disagreement, academic research on the subject shows. And this widespread prejudice could have serious consequences for American democracy.

The partisan divide is easy to detect if you know where to look. Consider the thinly disguised sneer in most articles and editorials about so-called fake news. The very phrase implies that the people who read and spread the kind of false political stories that swirled online during the election campaign must either be too dumb to realize they’re being duped or too dishonest to care that they’re spreading lies.

But the fake-news phenomenon is not the result of personal failings. And it is not limited to one end of the political spectrum. Rather, Americans’ deep bias against the political party they oppose is so strong that it acts as a kind of partisan prism for facts, refracting a different reality to Republicans than to Democrats.

Partisan refraction has fueled the rise of fake news, according to researchers who study the phenomenon. But the repercussions go far beyond stories shared on Facebook and Reddit, affecting Americans’ faith in government — and the government’s ability to function.

The power of partisan bias

In 2009, Sean Westwood, then a Stanford Ph.D. student, discovered that partisanship was one of the most powerful forces in American life. He got annoyed with persistent squabbles among his friends, and he noticed that they seemed to be breaking along partisan lines, even when they concerned issues that ostensibly had nothing to do with politics.

“I didn’t expect political conflict to spill over from political aspects of our lives to nonpolitical aspects of our lives, and I saw that happening in my social group,” said Mr. Westwood, now a professor at Dartmouth.

He wondered if this was a sign that the role of partisanship in American life was changing. Previously, partisan conflict mostly applied to political issues like taxes or abortion. Now it seemed, among his acquaintances at least, to be operating more like racism or sexism, fueling negative or positive judgments on people themselves, based on nothing more than their party identification.

Curious, Mr. Westwood looked at the National Election Study, a long-running survey that tracks Americans’ political opinions and behavior. He found that until a few decades ago, people’s feelings about their party and the opposing party were not too different. But starting in the 1980s, Americans began to report increasingly negative opinions of their opposing party.

Since then, that polarization has grown even stronger. The reasons for that are unclear. “I suspect that part of it has to do with the rise of constant 24-hour news,” Mr. Westwood said, “and also the shift that we’ve unfortunately gone through in which elections are more or less now a permanent state of affairs.”

To find out more about the consequences of that polarization, Mr. Westwood, along with Shanto Iyengar, a Stanford professor who studies political communication, embarked on a series of experiments. They found something quite shocking: Not only did party identity turn out to affect people’s behavior and decision making broadly, even on apolitical subjects, but according to their data it also had more influence on the way Americans behaved than race did.

That is a sea change in the role of partisanship in public life, Mr. Westwood said.

“Partisanship, for a long period of time, wasn’t viewed as part of who we are,” he said. “It wasn’t core to our identity. It was just an ancillary trait. But in the modern era we view party identity as something akin to gender, ethnicity or race — the core traits that we use to describe ourselves to others.”

That has made the personal political. “Politics has become so important that people select relationships on that basis,” Mr. Iyengar said. For instance, it has become quite rare for Democrats to marry Republicans, according to the same Westwood/Iyengar paper, which cited a finding in a 2009 survey of married couples that only 9 percent consisted of Democrat-Republican pairs. And it has become more rare for children to have a different party affiliation from their parents.

But it has also made the political personal. Today, political parties are no longer just the people who are supposed to govern the way you want. They are a team to support, and a tribe to feel a part of. And the public’s view of politics is becoming more and more zero-sum: It’s about helping their team win, and making sure the other team loses.

How partisan bias fuels fake news

Partisan tribalism makes people more inclined to seek out and believe stories that justify their pre-existing partisan biases, whether or not they are true.

“If I’m a rabid Trump voter and I don’t know much about public affairs, and I see something about some scandal about Hillary Clinton’s aides being involved in an assassination attempt, or that story about the pope endorsing Trump, then I’d be inclined to believe it,” Mr. Iyengar said. “This is reinforcing my beliefs about the value of a Trump candidacy.”

And Clinton voters, he said, would be similarly drawn to stories that deride Mr. Trump as a demagogue or a sexual predator.

Sharing those stories on social media is a way to show public support for one’s partisan team — roughly the equivalent of painting your face with team colors on game day.

“You want to show that you’re a good member of your tribe,” Mr. Westwood said. “You want to show others that Republicans are bad or Democrats are bad, and your tribe is good. Social media provides a unique opportunity to publicly declare to the world what your beliefs are and how willing you are to denigrate the opposition and reinforce your own political candidates.”

Partisan bias fuels fake news because people of all partisan stripes are generally quite bad at figuring out what news stories to believe. Instead, they use trust as a shortcut. Rather than evaluate a story directly, people look to see if someone credible believes it, and rely on that person’s judgment to fill in the gaps in their knowledge.

“There are many, many decades of research on communication on the importance of source credibility,” said John Sides, a professor at George Washington University who studies political communication.

Partisan bias strongly influences whom people perceive as trustworthy. One of the experiments that Mr. Westwood and Mr. Iyengar conducted demonstrated that people are much more likely to trust members of their party. In that experiment, they gave study participants $10 and asked how much they wanted to give to another player. Whatever that second player received would be multiplied, and he or she would then have a chance to return some of the cash to the original player.

How much confidence would the participant have that the other player would give some of the money back? They found that participants gave more money if they were told the other player supported the same political party as they did.

Partisanship’s influence on trust means that when there is a partisan divide among experts, Mr. Sides said, “you get people believing wildly different sets of facts.”

Beyond fake news: how the partisan divide affects politics

The fake news that flourished during the election is a noticeable manifestation of that dynamic, but it’s not what experts like Mr. Iyengar and Mr. Westwood find most worrying. To them, the bigger concern is that the natural consequence of this growing national divide will be a feedback loop in which the public’s bias encourages extremism among politicians, undermining public faith in government institutions and their ability to function.

Politicians “have an incentive to attack, to go after their opponents, to reveal to their own side that they are good members of the tribe, that they are saying all the right things,” Mr. Iyengar said. “This is an incentive for Republicans and Democrats in Congress to behave in a hyperpartisan manner in order to excite their base.”

That feeds partisan bias among the public by reinforcing the idea that the opposition is made up of bad or dangerous people, which then creates more demand for political extremism.

The result is an environment in which compromise and collaboration with the opposing party are seen as signs of weakness, and of being a bad member of the tribe.

“It’s a vicious cycle,” Mr. Iyengar said. “All of this is going to make policy-making and fact-finding more problematic.”

He already sees it affecting politicians’ partisan response to Russia’s election interference, for instance: “The Republicans are going to resist the notion that there was an intervention by the Russians that may have benefited Trump, because it is an inconvenient act. Whereas the Democrats are obviously motivated to seize upon that as a plausible account of what occurred.”

Mr. Westwood agreed. When Russia intervened in the American election, “for a lot of voters it was to help defeat Hillary Clinton, so it’s not surprising that many Republicans see that as righteous.”

“To be cliché, the enemy of my enemy is my friend,” he said.

Already, partisan bias is undermining confidence in the last election. “We saw some symptoms of that in this last campaign,” Mr. Iyengar said. “You begin to have doubts about the legitimacy of the election. And you begin to view the outcome as somehow contaminated or tainted. And you had all of Trump’s comments about how he would not concede if the election went to Clinton, and then you had all the people demonstrating.”

Now, “you have quite a few people who are willing to call into question an institution for centuries that has been sacrosanct,” Mr. Iyengar said.

Mr. Westwood was even more pessimistic. “The consequences of that are insane,” he said, “and potentially devastating to the norms of democratic governance.”

“I don’t think things are going to get better in the short term; I don’t think they’re going to get better in the long term. I think this is the new normal.”

Voir encore:

Lost in the debate is any acknowledgment that President Obama’s administration also used detention facilities.

Current U.S. immigration laws, when enforced, have the consequence of temporarily separating adults who arrive with children into separate detention facilities in order to prosecute the adults.

The policy of prosecuting immigrants for crossing the border illegally has been in place for multiple administrations. The Obama administration prosecuted half a million illegal immigrants and similarly separated families in the process. So did the Bush administration.

Personal accounts from immigration lawyers tell a tale of Obama being equally concerned about unaccompanied minors traveling to the border and wanting to create a deterrent.

Photos of border detention facilities from the Obama-era, taken during 2014, look nearly identical to the ones taken during the Trump era.

You never see them, however. Here they are, taken in 2014 during a media tour of Obama-era detention facilities in Brownsville, Texas, and Nogales, Arizona.

As the Daily Caller previously reported, “Obama administration prosecuted nearly 500,000 illegal immigrants between FY 2010-FY2016. They referred 1/5 of illegals for prosecution, which often resulted in family separations.”

Editor’s Note: Two of the 32 photos originally included in this post were found to be from a CPB press handout June 17, 2018. They have since been removed.

Voir de plus:

What Trump Gets Right About Europe

Jochen Bittner

Mr. Bittner is a political editor for the weekly newspaper Die Zeit and a contributing opinion writer.

NYT

HAMBURG, Germany — Most people can agree that international affairs should not be conducted by tweet — especially when the tweeter in question is Donald Trump. Among other reasons, it’s easy to dismiss the president’s mercurial rage and flagrant insults as little more than temper tantrums.

But that’s a mistake. Mr. Trump’s anger at America’s allies embodies, however unpleasantly, a not unreasonable point of view, and one that the rest of the world ignores at its peril: The global world order is unbalanced and inequitable. And unless something is done to correct it soon, it will collapse, with or without the president’s tweets.

While the West happily built the liberal order over the past 70 years, with Europe at its center, the Americans had the continent’s back. In turn, as it unravels, America feels this loss of balance the hardest — it has always spent the most money and manpower to keep the system working.

The Europeans have basically been free riders on the voyage, spending almost nothing on defense, and instead building vast social welfare systems at home and robust, well-protected export industries abroad. Rather than lash back at Mr. Trump, they would do better to ask how we got to this place, and how to get out.

The European Union, as an institution, is one of the prime drivers of this inequity. At the Group of 7, for example, the constituent countries are described as all equals. But in reality, the union puts a thumb on the scales in its members’ favor: It is a highly integrated, well-protected free-trade area that gives a huge leg up to, say, German car manufacturers while essentially punishing American companies who want to trade in the region.

The eurozone offers a similar unfair advantage. If it were not for the euro, Germany would long ago have had to appreciate its currency in line with its enormous export surplus.

Sure, eurozone membership makes imports to Germany more expensive than they would be under the deutschemark; wage restraint has also helped maintain the competitiveness of German machinery. But how can the very same politicians and journalists who defended the euro bailout payments during the financial crisis, arguing that Germany profited disproportionately from the common currency, now go berserk when Mr. Trump makes exactly this point?

German manufacturers also have the advantage of operating in a common market with huge wage gaps. Bulgaria, one of the poorest member states, has a per capita gross domestic product roughly equal to that of Gabon, while even in Slovakia, Poland and Hungary — three relative success stories among the recent entrants to the union — that same measure is still roughly a third of what it is in Germany. Under the European Union, German manufacturers can assemble their cars in low-wage countries and export them without worrying about tariffs or other trade barriers. If your plant sits in Detroit, you might find the president’s anger over this fact persuasive.

Mr. Trump is not the first president to complain about the unfair burden sharing within NATO. He’s merely the first president not just to talk tough, but to get tough.

Indeed, while his actions are shocking, the Europeans cannot say they are surprised. The warnings from the Obama administration that America’s indulgence might eventually cease had been plenty. Yet Europeans didn’t care much. All those German politicians who oppose raising military spending from a meager 1.3 percent of gross domestic product should try to explain to American students why their European peers enjoy free universities and health care, while they leave it up to others to cover for the West’s military infrastructure.

Europe’s unfair trade advantage is not the only challenge to the liberal world order. In retrospect, allowing China into the World Trade Organization — one of that order’s crowning achievements — was a huge mistake.

When the door was opened, in 2001, many in the West believed that a growing Chinese middle class, enriched by and engaged with the world economy, would eventually claim voice and suffrage, thereby democratizing China. The opposite has happened. China, which has grown wealthy in part by stealing intellectual property from the West, is turning into an online-era dictatorship, while still denying reciprocity in investment and trade relations.

Is this how you behave as a privileged member of the world’s business club? China’s unchecked abuse of the global free-trade regime makes a mockery of the very idea that the world can operate according to a rules-based order. Again, while many in the West have talked the talk about taking on China, only Mr. Trump has actually done something about it.

Mr. Trump’s tariffs against Europe are patently illegal, and Europe should retaliate. But simply punishing the makers of motorcycles, blue jeans and bourbon whiskey doesn’t solve any of the problems festering beneath the skin of the liberal world order. Europe needs to understand what is driving Mr. Trump’s anger and cooperate with Washington to fix the imbalances in the system.

That’s easy to say in theory, but can Europe work with Mr. Trump in practice? Maybe not. But there’s no real choice. And there’s a good chance for success if Europe engages Mr. Trump by his New York tycoon soul — he needs to be convinced that he’s getting a good deal. And right now, it’s easy to see why he thinks otherwise.

Jochen Bittner is a political editor for the weekly newspaper Die Zeit and a contributing opinion writer.

Voir par ailleurs:

Goldnadel : «Quelles motivations poursuivent vraiment les ONG de sauvetage des migrants

FIGAROVOX/CHRONIQUE – Gilles-William Goldnadel s’interroge sur les motivations réelles de l’association SOS Méditerranée, qui a porté secours à des centaines de migrants avant de les acheminer en Espagne à bord de l’Aquarius.


Gilles-William Goldnadel est avocat et essayiste. Il est président de l’association France-Israël. Toutes les semaines, il décrypte l’actualité pour FigaroVox.


Toutes les questions que vous vous êtes posées sur la crise migratoire à travers l’odyssée de l’Aquarius, sans avoir osé le demander.

Et pour cause, dans le climat actuel d’hystérie, le fait de demander risque de vous exposer à être soumis à la question par la grande inquisition.

Vous pourriez, tout d’abord, vous interroger sur la question du droit maritime international dont on a dit un peu vite que l’Italie l’avait foulé aux pieds.

Et vous n’auriez pas tort. Les spécialistes les plus pointus, dans ce domaine mouvant, estiment que l’Aquarius n’était pas dans une situation de détresse qui commandait juridiquement son entrée au port.

Vous pourriez également vous étonner du manque de précisions sur l’origine des passagers du bateau. Un esprit chagrin pourrait être porté à penser que, précisément, cette absence de précision par ceux qui les transportent signifierait qu’il s’agissait de migrants économiques et non de réfugiés de guerre éligibles au droit d’asile, au moins dans sa conception extensive actuelle.

Vous pourriez également vous interroger légitimement sur le propriétaire de l’Aquarius.

L’auteur du présent article l’a fait à voix haute au micro de RMC en suggérant que, peut-être, George Soros, spéculateur international autant que philanthrope internationaliste se cachait, via sa fondation Open Society, derrière SOS Méditerranée qui est l’affréteur de l’Aquarius. Le site Checknews de Libération a passé au crible mes prudentes mais hérétiques déclarations. Évoquant un «raccourci» de ma part tout en empruntant un long tunnel, les décodeurs libérés ont admis, en gentlemen, que l’Open Society était indirectement en lien avec les affréteurs. Cela autorise amplement à se poser la question des arrière-pensées d’une fondation qui milite, et c’est son droit, pour l’immigration sans limites et pour la fin des frontières. Mais ces arrière-pensées métapolitiques sont très loin du discours officiel d’une association SOS Méditerranée qui déclare ne penser qu’au sauvetage des migrants.

Dès lors, vos soupçons commanderaient cette question de bon sens de l’orientation: pour quelle raison, si seul le sauvetage dans l’urgence des migrants venus de la Libye incertaine leur importe, les gens de l’Aquarius ne les ont-ils pas acheminés vers les côtes assurées algériennes et tunisiennes, plus proches que l’Italie? Un peu embarrassée, leur représentante, Sophie Beau, a déclaré que le droit de ces pays était plus impérieux que le droit européen. Voilà qui en dit long pour ne pas dire tout: c’est parce que l’Europe est plus laxiste qu’on dédouane sans question des pays intransigeants mais pourtant plus proches des migrants, ne serait-ce que par la géographie et la religion.

Dans la profondeur de ce déni se niche, comme je l’observe souvent, l’anti-occidentalisme culpabilisateur le plus sournois. Seule l’Europe devrait être comptable du sort des migrants, dès lors que c’est elle qui est coupable. C’est ainsi par exemple que l’ONU le lui a fait souvent grief sans un mot par exemple pour l’Arabie Saoudite et le Qatar, richissimes et déserts, qui expliquent ingénument la fermeture de leurs frontières, y compris à des frères en culture et en langue, au nom d’une exigence de sécurité qui ne se pose évidemment pas pour les peuples d’Europe…

Dès lors que le soupçon vous habite, des questions saugrenues d’intendance vous taraudent.

C’est ainsi par exemple que les responsables de l’Aquarius expliquaient avec insistance que les passagers étaient en surnombre et que la faim les menaçait. Mais pourquoi, dans ce cas hautement prévisible, accepter la présence à bord d’une journaliste d’Euronews et ne pas limiter strictement les passagers au personnel indispensable de bord aux fins de réserver une place supplémentaire à un naufragé?

Enfin et surtout, dès lors que le sauveteur autoproclamé est avant tout un idéologue mondialiste, une question vous hante – et qui a hanté des juges italiens- sur les rapports entretenus avec des passeurs qui n’hésitent pas à saborder les embarcations pour placer les autorités européennes devant le forfait accompli.

En réalité, on peut se poser toutes les questions du monde, on ne trouvera la réponse la plus satisfaisante à une question douloureuse désormais existentielle que lorsqu’on se débarrassera des deux obstacles qui empêchent toute appréhension rationnelle.

Le premier obstacle est d’ordre juridique autant que politique. Tant que les déboutés du droit d’asile ne seront pas reconduits hors des frontières européennes, il n’y a aucune chance et même aucune raison que les peuples d’Europe, soucieux de la sécurité et du bien-être de leurs enfants comme de l’identité (le mot dit maudit) de leur pays, acceptent la situation actuelle. Et au-delà de la question de l’asile, et notamment en France, il est normal que le fait que des centaines de milliers de sans-papiers se maintiennent illégalement autant qu’ouvertement inspire aux citoyens chaque jour plus exaspérés un sentiment de révolte légitime. Ainsi, c’est le bafouement flagrant des lois républicaines sur la régulation des flux migratoires qui est le premier ennemi du réfugié éligible au droit d’asile qui mérite notre protection.

Que penser, par ailleurs, de ce slogan qui attendait les migrants de l’Aquarius à leur arrivée à bon port espagnol: «Bienvenus chez vous»? Bienvenus chez nous, pourquoi pas, mais… «chez vous»!

Le diable se cache derrière une lettre à la place d’une autre. C’est lui qui tyrannise et déboussole les peuples. Pourquoi des migrants illégaux seraient-ils chez eux? Et même les réfugiés éligibles au droit d’asile, n’ont-ils pas vocation un jour de rentrer chez eux? Mais derrière cette question, on sent bien qu’il n’y a plus en Europe de «chez nous» pour personne sinon le monde entier, dans la tête des idéologues sans frontières, et que le mot «hôte» justifie plus que jamais son double sens absurde.

Le second obstacle découle du premier. Mais il est de l’ordre de la psychologie et de la morale collective. Ainsi, il existe en Europe, et notamment en France, des gens, peu nombreux mais puissants médiatiquement et socialement qui refusent sans le dire ouvertement le respect des lois migratoires précisément dans le même cadre métapolitique que l’Open Society mondialiste de George Soros et de bien d’autres ONG.

Il leur arrive parfois de l’avouer par mégarde puis de le regretter. C’est ainsi par exemple que j’ai réussi à faire dire à Iann Brossat, future tête de liste du Parti Communiste aux élections européennes et surtout adjoint au logement de Madame Hidalgo, qu’il ne saurait être question de reconduire les personnes déboutées de leur revendication au droit d’asile (RMC).

Dès lors, que penser de la politique de la mairie de Paris qui, le lundi matin, joue à guichets ouverts l’accueil bruyant et entraînant de tous les migrants et, le mardi soir, se lamente de l’indignité de leur situation et incrimine la carence d’état?

Dans ce cadre rien moins que sincère et rationnel, les ennemis déclarés de l’Europe des frontières continuent d’user de leur arme favorite: l’antinazisme fantasmé.

C’est ainsi par exemple que l’ineffable mais combien populaire à Cannes et dans les médias, Cédric Herrou a twitté ainsi cette obscénité: «Quand Éric Ciotti dit en 2018 «mettons les migrants en Libye» il dirait en 1940 mettons-les dans des chambres à gaz». Bref l’utilisation nauséabonde d’un gaz incapacitant par voie de gazouillis écoeurant.

Mais ces petits maîtres-chanteurs de Nuremberg et de l’antinazisme devenu fou ont, pour cause d’avoir trop crié au retour du loup, une voix enrouée qui porte désormais moins loin.

Tout cela marche moins bien et les peuples ne marchent plus du tout. De l’Italie jusqu’en Autriche en passant par l’Allemagne. Et même en Israël. La semaine dernière, un tabou jusque-là entretenu avec une vigilance obsessionnelle autant que névrotique a été levé. Le chancelier autrichien Sébastien Kurz, pourtant allié à la droite dure, s’est rendu en Israël. Accompagné d’un ministre israélien, il s’est rendu au mémorial de Yad va Shem pour s’incliner devant les victimes de la Shoah. Il venait de décider d’expulser des imams islamistes radicaux inféodés à Erdogan. Il va être très difficile, malgré tous les efforts, de le faire passer pour un nazi antisémite, quand bien même il se montrera attaché au sort de ses compatriotes germaniques.

Vous verrez que bientôt les populistes passeront pour plus intelligents et même plus généreux que les fausses élites aux cœurs artificiels.

Voir aussi:

Goldnadel : «Le mot populiste est-il vraiment une insulte ?»

FIGAROVOX/CHRONIQUE – Pour l’avocat, il est significatif que le nouveau chef du gouvernement italien ait retourné la connotation du mot «populiste», qu’il ne reçoit plus comme une insulte mais dont il fait une revendication. Gilles-William Goldnadel y voit une défaite du «clergé médiatique».


Gilles-William Goldnadel est avocat et essayiste. Il est président de l’association France-Israël. Toutes les semaines, il décrypte l’actualité pour FigaroVox.


Lors de son discours d’intronisation devant la Chambre des députés, le nouveau premier ministre italien – sans étiquette – Giuseppe Conte a accepté d’être appelé désormais «populiste»:«Si être populiste, c’est avoir la capacité d’écouter les besoins du peuple, alors je m’en revendique» s’est-il exclamé.

Certes, le vocable à présent adoubé n’avait pas été choisi initialement par la coalition hétéroclite qui vient de le porter au Palazzo Montecitorio mais au contraire par le parti médiatique pour disqualifier une politique de protection des frontières nationales contre l’immigration illégale et la concurrence déloyale, jugée, par un consensus idéologique aussi réflexe qu’unanime, comme pour le moins vulgaire.

Plusieurs raisons, qui transcendent largement les frontières alpines, peuvent expliquer pour quelles raisons souterraines un responsable politique décide à présent de ramasser une injure du ruisseau pour la porter en drapeau.

D’abord, en raison du discrédit grandissant qu’inspire à l’opinion le journaliste-clerc sermonneur et prêchi-prêcha. L’excommunié par lui ne saurait être tout à fait impie.

Ensuite, l’exaspération devant son pouvoir d’étiquetage unilatéral que s’est arrogé ce qu’on est bien contraint de nommer le clergé médiatique et qui lui permet, contre l’avis de l’intéressé, de lui faire porter le sceau de l’infamie. Aujourd’hui, certaines épithètes utilisées par la communauté médiatique non seulement dans un cadre polémique subjectif mais encore de l’information théoriquement objective ont pour but et avaient pour effet d’obtenir immédiatement de la collectivité un sentiment réflexe d’animosité. En tout état de cause, c’est ce vocabulaire et non un autre qui était de nature à obtenir immédiatement une réaction affective de rejet et de malédiction de grande intensité: «fasciste», «raciste», «xénophobe», «islamophobe»… ou encore «populiste».

Dans de nombreux articles critiques, j’ai eu l’occasion d’observer que dans le cadre de l’information politique prétendument objective, le terme «extrême droite» était utilisé plus souvent et plus facilement que l’épithète «extrême-gauche». Les clercs préférant utiliser pour qualifier des partis et personnalités extrêmement à gauche, en ce compris le Parti Communiste et les Insoumis, les termes moins disqualifiant de «gauche radicale» ou «gauche de la gauche».

Il est difficile de ne pas y déceler un parti pris idéologique au moins inconscient.

Il n’est pas douteux non plus que l’expression «extrême droite» était immédiatement associée dans l’inconscient imaginaire collectif fantasmé au racisme et à l’antisémitisme de la période brune.

Il affuble pourtant le plus souvent des personnalités qui ne sauraient y être associées, ne serait-ce que compte tenu du temps passé depuis cette période largement révolue. Le fait que ce soit celle qu’il m’arrive de nommer l’église cathodique qui s’arroge ce droit sans contrôle d’étiquetage pose un problème démocratique qui ne semble pas la gêner.

Toujours dans le même esprit d’étiquette, on remarquera que l’épithète politique péjorative de «droitier» ne connaît pas de symétrie, le personnel politique français ne comptant apparemment pas de gauchers…

Également on pourra noter que s’il existe nommément sur les réseaux sociaux «une fachosphère» dont l’appellation ne se veut certainement pas flatteuse, les «bolchosphère» et «islamosphère» ne sont pas médiatiquement référencées.

Tout ce qui était excessif a donc fini sans doute par excéder.

Enfin, et peut-être surtout, on constate une réaction de révolte, que j’ai nommée «cambronnisme» et qui incite désormais certains élus du peuple ou des intellectuels transgressifs à défier par les idées, les paroles ou les écrits une idéologie dominante mais défaite qu’ils considèrent désormais comme autant dictatoriale que mortifère.

Il faut dire que les exemples ne manquent pas, ne serait-ce que cette semaine, pour expliquer et la révolte et la colère.

Révolte et colère élémentaires contre une politique d’asile européenne devenue irresponsable.

C’est ainsi qu’on apprenait que la France avait accordé l’asile à l’un des plus hauts cadres de l’État Islamique, Ahmad H. Celui-ci avait obtenu en 2017 le statut de réfugié politique en France alors même qu’il aurait participé au massacre de 1 700 jeunes recrues irakiennes en juin 2014 à Tikrit. On apprenait dans le même temps que 18 personnes en 2016 et 15 en 2017 ont été déchues de leur statut pour «menaces graves» à la sécurité nationale.

Pourtant, lors du récent débat sur le projet de loi immigration, Éric Ciotti, député LR des Alpes-Maritimes, avait déposé un amendement pour que l’OPFRA puisse retirer son statut si un réfugié était soupçonné de radicalisation. Amendement rejeté. Il faut croire que la gauche morale est plus attachée au principe de précaution lorsqu’il s’agit des OGM dont la dangerosité mortelle pour l’homme est pourtant moins scientifiquement établie que celle des islamistes radicaux.

Autre sujet d’exaspération: à en croire Le Monde, il n’y aurait que le parti d’extrême-droite Alternative pour l’Allemagne qui mettrait en cause les autorités de ce pays, accusées d’avoir laissé un suspect réfugié irakien quitter le pays après avoir violé et assassiné une enfant.

En réalité, et comme le reconnaît pourtant le quotidien vespéral, ce drame fait les unes de l’actualité en Allemagne, y compris sur les sites d’information ordinairement peu friands de faits divers. Depuis jeudi soir, tous les journaux du pays consacrent une large place à la mort de Susanna Feldmann, une jeune juive de 14 ans violée et assassinée par un migrant délinquant, Ali Bashar, depuis interpellé au Kurdistan irakien et qui est passé aux aveux et a été extradé.

L’émotion est d’autant plus considérable outre-Rhin qu’ainsi que l’indique Le Monde : «elle fait écho à une autre affaire au centre de l’actualité allemande depuis dix jours: la délivrance de plus d’un millier de titres de séjour indus à des demandeurs d’asile qui n’auraient pas dû les recevoir. Une enquête pour corruption a été ouverte.»

Mais l’idéologie n’est jamais très loin. Selon Thomas Wieder, le journaliste du Monde: «le temps de l’émotion a vite laissé la place à celui de la récupération». Il est ainsi reproché à un député du parti AFD d’avoir profité de la parole qui lui était donné pour entamer une minute de silence «en hommage à Susanna, retrouvée morte à Wiesbaden».

«Le Bundestag est un lieu de débat, pas un lieu d’instrumentalisation politique des victimes» s’est emporté l’un des dirigeants du groupe social-démocrate.

Deux questions un peu vulgaires sinon populistes: lorsque l’on admire en France le sauvetage d’un enfant par un migrant malien sans-papiers et que l’on insiste et sur son origine et sur son statut, s’agit-il d’une récupération, le cas échéant admissible? Lorsqu’un membre de la droite dure allemande veut rendre publiquement hommage à une enfant juive violée et assassinée, certes par un migrant musulman et non par un germain au crâne rasé, faut-il commencer par s’en indigner?

Un dernier exemple de cette suffisance morale alliée à une stupidité insupportable qui a apporté au peuple sa ration de souffrance et lui inspire désormais les raisons de sa colère?

Il suffit pour cela de lire le Journal du Dimanche de cette semaine et notamment l’excellent article circonstancié de Guillaume Dasquier consacré à Oussama Attar, le cerveau des attaques du Bataclan et du Stade de France ainsi que des attentats-suicides de Bruxelles avec l’assistance de migrants envoyés par l’État Islamique. On y apprend qu’Attar a été arrêté en Irak en 2005 par des soldats de la coalition. Il était alors suspecté d’avoir rallié Al Qaïda et avait été condamné pour être entré illégalement dans le pays. Amnesty International – cette organisation vénérée – ainsi que des députés belges et des avocats de progrès se sont mobilisés aux côtés de la famille pour obtenir avec succès sa libération. Les familles des 162 morts et 753 blessés français et belges apprécieront.

Ces mêmes squatteurs si intelligents du camp du Bien s’activent à présent pour obtenir le retour en France des djihadistes détenus en Syrie. Combien de nouveaux enterrements précédés de marches blanches à organiser?

Bien entendu, la semaine écoulée aura apporté au peuple impuissant d’autres éléments d’amères ruminations.

La sortie de Françoise Nyssen approuvant le désir de la patronne de France 2 de déplorer moins de mâles blancs à la télévision à la suite de la saillie présidentielle lors de son discours vaporeux sur les banlieues montre que la dilection de Macron pour le post-nationalisme, la souveraineté européenne et l’ouverture à la mondialisation n’est pas qu’une posture politique mais aussi métaphysique.

L’incongruité, pour le coup bien vulgaire, de Mme Nyssen et dont nul humaniste antiraciste diplômé n’a songé à questionner son aversion anti-blanche comme son sexisme anti-masculin, était accompagnée d’une exhortation au progressisme du service public audiovisuel aux fins de s’opposer «à la France réactionnaire».

La charge était tellement furieuse que même le syndicat Force Ouvrière des médias s’est trouvé dans l’obligation de la fustiger par voie de communiqué. Qu’on en juge par sa conclusion encolérée:

«Les délires de Françoise Nyssen ne font pas rire. Ils nous inquiètent au contraire au plus haut point! Comment un membre du gouvernement peut-il bafouer de manière aussi flagrante le principe de neutralité qui est l’un des fondements les plus essentiels du service public de l’audiovisuel?… Qui sont les réactionnaires que la ministre entend dénoncer? Selon quels critères seront-ils identifiés dans le futur cahier des charges et selon quelles modalités Mme Nyssen entend les mettre hors d’état de nuire à son projet prométhéen de média global à vocation universelle?»

Sans doute, l’idéologie dominante autant que déclinante ne voit-elle plus que l’exclusion ou la contrainte pour faire taire ce peuple qui ne demeurera pas encore bien longtemps ruminant.

Il n’accepte plus qu’un individu qui scande: «crucifions les laïcards comme à Golgotha» se produise sur les lieux du calvaire de jeunes martyrs français sacrifiés sur l’autel de l’islamisme radical.

Et il souhaite très majoritairement que la France reste la France.

À se demander si le peuple ne deviendrait pas populiste.

Voir également:

Accueil de l’Aquarius: les portes sont ouvertes

Le navire européen navigue les yeux fermés


Le destin de l’Aquarius, ce bateau de migrants finalement accueilli à Valence en Espagne après une semaine de dérive en Méditerranée, est symptomatique de la « politique » européenne en matière d’immigration: chaotique. 


La polémique autour de l’Aquarius est aussi déprimante que révélatrice de l’état d’esprit qui imprègne les grandes capitales d’Europe Occidentale. L’Espagnol Sanchez fait preuve de noblesse d’âme et vole au secours des migrants sans penser deux fois aux conséquences de son geste sur sa propre frontière avec l’Afrique. Quant à Macron, il saute sur l’occasion pour taper sur les populistes fraîchement arrivés au pouvoir en Italie quitte à égratigner la qualité de la collaboration avec un membre du G7. Et tous oublient l’essentiel qui est de « réparer » la Libye, un pays qui saigne depuis 2011, date de la funeste intervention internationale dont les Libyens et les migrants paient encore les pots cassés.

Une bijouterie sans portes ni fenêtres

S’il y a un coupable de la détresse des 629 migrants à la dérive au cœur de la Méditerranée c’est bien le duo Cameron-Sarkozy. En provoquant la mort de Kadhafi (à la suite d’un lynchage infâme), ces deux chefs d’Etat ont privé l’Europe d’un interlocuteur qui scellait sa frontière au sud-est. Désormais, le téléphone sonne dans le vide à Tripoli. Nous n’avons plus personne à qui parler car nous avons détruit l’Etat libyen

Toute approche sérieuse du problème de l’immigration illégale dépend de la résolution du problème libyen. Pour préserver la vie des migrants, il faut les arracher aux griffes des mafias qui ont occupé l’espace politico-administratif libéré par les bombes franco-britanniques. Emmanuel Macron lui-même, lors de son discours remarqué devant les étudiants de Ouagadougou, a mis le doigt sur la réalité de la traite humaine qui s’active dans les eaux libyennes. Malheureusement, il n’a pas réussi à traduire son diagnostic en une action réelle en Méditerranée, une action qui combine la force et la politique. Il s’agit d’une tâche extrêmement difficile mais incontournable et qui mérite la mobilisation de nos meilleurs talents. On sait former des coalitions à la va-vite pour détruire un régime, certes abject, mais on ne parvient pas à se mettre d’accord entre Européens pour couper l’herbe sous le pied des trafiquants ! Décidément, plus le temps passe, plus l’Europe ressemble à une énorme bijouterie sans portes ni fenêtres.

Et Pedro Sanchez décida du destin de l’Europe…

Et tel est précisément le projet de Pedro Sanchez : scier les barreaux qui hérissent l’immense frontière méridionale de l’Espagne qui est aussi celle de l’Europe. Arrivé au pouvoir par effraction, grâce à une motion de censure (il n’a pas été élu et son parti ne détient la majorité des sièges au parlement), Pedro Sanchez est pressé de démanteler les protections soigneusement mises en place par ses prédécesseurs. Son ministre de l’Intérieur vient d’annoncer qu’il fera arracher les barbelés qui couvrent la frontière terrestre séparant le Maroc de Ceuta et Melilla, enclaves espagnoles en territoire africain. Un clin d’œil sans équivoque à destination des milliers d’Ivoiriens, de Maliens et de Guinéens, coincés au Maroc, et qui attendent le moment propice pour partir à l’assaut de la frontière. Il s’agit d’un ensemble de deux murs de six mètres de haut chacun, séparés par un chemin de patrouille et surveillés en permanence par des dispositifs électroniques. Le seul moyen de passer est de faire partie d’une marée humaine (à 200 ou 300) à même de déborder les capacités de réaction des policiers espagnols. Les plus chanceux s’équipent de gants et de couvertures pour ne pas se déchirer les doigts au contact des barbelés tranchants. Le jeu en vaut la chandelle car il suffit de poser le pied côté espagnol pour être couvert par le droit européen qui interdit les expulsions « à chaud ».

A lire aussi: « Defend Europe »: l’identité n’est pas quelque chose de sale

En prenant la décision d’enlever les barbelés, donc d’entrouvrir de facto la frontière, Pedro Sanchez met les Marocains dans l’embarras. En effet, les policiers marocains font barrage aux migrants avec la plus grande difficulté au monde. Comment convaincre des jeunes qui ont traversé le désert à pied de ne pas tenter la chance de leur vie, si près de l’objectif ? L’exercice est difficile car la zone frontalière est un maquis idéal constitué de ravins profonds et de pinèdes denses. Le sujet épineux aussi sur le plan politique car le Maroc n’a jamais reconnu la souveraineté espagnole sur Ceuta et Melilla. Il se retrouve donc à dépenser chaque année des millions d’euros pour surveiller une frontière qu’il ne reconnaît même pas officiellement. Rien ne dit que le Maroc va continuer à jouer le bon élève si l’Espagne s’amuse à attiser artificiellement la tension aux alentours de Ceuta et Melilla.

L’anarchie européenne

Ce vendredi 15 juin, ils ont été 686 à tenter leur chance entre le Maroc et l’Andalousie : un record. Quatre ont été repêchés sans vie. Et ce n’est qu’une entrée en matière car les côtes espagnoles ne sont séparées des plages africaines que par quelques heures de navigation. Du Sahara marocain jusqu’aux Canaries, il faut compter une vingtaine d’heures en chaloupe ; depuis Saint-Louis au Sénégal deux ou trois jours. Durant les mois d’été lorsque la mer est calme, la tentation est grande de prendre le large surtout quand on laisse derrière soi la misère et la violence.

En réalité, tout le monde a raison en même temps. Pedro Sanchez avec ses bons sentiments, Matteo Salvini avec son ras-le-bol contre le manque de solidarité entre Européens et Emmanuel Macron qui s’indigne contre l’insensibilité des Italiens. Mais avoir raison dans son coin ne suffit pas. La Méditerranée n’étant pas assez large pour séparer l’Europe de l’Afrique, il faudrait regarder loin et penser grand. Pratiquer un leadership qui permette à la fois de sauver les vies et de garantir la souveraineté. Nicolas Sarkozy, avant de casser la Libye, avait mis sur la table le projet d’une Union pour la Méditerranée, une superbe initiative vite torpillée par les Allemands. Il est grand temps de la ressusciter. En effet, l’Europe ne peut pas choisir ses voisins mais elle doit co-écrire avec eux le meilleur règlement de copropriété possible.

Voir de plus:

Journaliste et co-auteure du livre « La part du ghetto » avec Malek Dehoune, Manon Quérouil-Bruneel était l’invitée du Grand Matin Sud Radio ce mardi.

« J’ai été accueillie au début avec surprise, je pense que pour eux l’exercice était un peu bizarre. Ils ne voyaient pas en quoi leur vie était suffisamment intéressante pour qu’on ait envie de la raconter« . Dans le cadre de l’écriture de son livre La part du ghetto, centrée sur des parcours de vie d’habitants d’un quartier de la région parisienne, Manon Quérouil-Bruneel s’est heurtée comme beaucoup de journalistes à certaines barrières, avant de parvenir à établir un lien de confiance indispensable. « L’idée était de faire un travail d’écoute, de recueillir des confidences de gens qui se confiaient rarement. On va souvent dans les banlieues quand ça pète et que ça va mal. Ici, l’idée était d’y aller quand tout allait à peu près bien pour qu’on ait le temps de raconter un quotidien qui n’est quand même pas facile et d’instaurer un lien de confiance sur la durée avec les gens« , ajoute-t-elle au micro de Sud Radio.

« Je suis venue avec uniquement un stylo »

« Je suis venue avec uniquement un stylo, que j’ai d’ailleurs mis du temps à sortir pour que le lien de confiance soit bien instauré. Au début, il y avait de la surprise, forcément un peu de méfiance aussi parce qu’on ne se connaît pas et que les gens n’ont pas forcément envie de raconter leur vie à des inconnus. Après, il y a eu de l’intérêt, de l’envie de se raconter et de réfléchir à un parcours sur lequel ils se sont rarement retournés. Ce sont des vies assez rudes, qu’on fait à l’instinct, et l’idée qu’on nous pose des questions pour savoir comment on est arrivés là, c’était un exercice nouveau pour eux, qui a fini par leur plaire avec le temps« , raconte-t-elle.

La journaliste a constaté dans le cadre de cet ouvrage un décalage générationnel dans ce quartier. « Il y a eu un glissement entre cette première génération arrivée essentiellement pour travailler dans les années 1970-1980, avec une volonté d’intégration à tout prix, et la génération des 30-40 qui ont vu que cette intégration avait échoué pour plein de raisons. Aujourd’hui, les jeunes de 20 ans prennent la place qu’ils peuvent s’octroyer en faisant des petits arrangements ou trafics pour subsister« , explique-t-elle avant de prendre notamment l’exemple de Karima*, jeune fille ayant recours à la prostitution.

« Il y a l’émergence d’une prostitution de banlieue »

« Karima s’inscrit dans une veine que j’avais déjà pu constater il y a un an ou deux lors d’un reportage pour Marie Claire : l’émergence d’une prostitution de banlieue chez des jeunes filles pour qui ça représente un ascenseur social. C’est de l’argent vite gagné. Karima est une exception car elle travaille sans proxénète. La plupart des jeunes filles de cité que j’ai rencontré sont obligées de s’offrir une protection parce qu’on tombe parfois sur des clients violents ou dangereux. Ces proxénètes prennent la moitié des bénéfices de la jeune fille, on est donc sur une prostitution d’abattage avec 10 ou 15 passes par jour pour arriver à gagner de l’argent« , indique-t-elle.

* Le prénom a été changé

Voir de même:

L’hallucinante plongée dans un ghetto du 93
François de Labarre

Paris Match

La journaliste Manon Quérouil-Bruneel s’est immergée pendant un an dans une cité de Seine-Saint-Denis. Elle en a tiré un livre.

De son immersion pendant un an dans une cité de Seine-Saint-Denis, la journaliste Manon Quérouil-Bruneel sort « La part du ghetto » (éd. Fayard), un livre passionnant et déroutant. Son guide, Malek Dehoune, qu’elle utilise comme le fil rouge de l’histoire, lui a ouvert une à une les portes qui dévoilent un univers différent, contrasté. Des « présumés coupables » aux « repris de justesse », en passant par d’anciennes escortes converties au salafisme. On est loin des idées reçues. En toile de fond, la religion musulmane est omniprésente, mais lorsque les jeunes vont à La Mecque, c’est pour y faire des selfies. Aux prédicateurs salafistes, ces caïds 2.0 préfèrent les experts du Darknet, braqueurs virtuels de l’ère numérique.

Dans cette jungle où l’argent (sale) est roi, « les cultures se superposent sans se mélanger », comme l’observe une habitante. Les migrants, traités de « lempedouz », y sont mal accueillis. Le business des stups florissant permet à ce chauffeur de VTC d’ajouter un 0 à son salaire. Pour lui comme ses potes, pas question d’aller « crever en Syrie avec des blédards » ni de passer des vacances à Phuket en Thaïlande, « trop banlieue ». Ses courts séjours en prison lui permettent de reprendre le sport et de grossir son carnet d’adresses pendant que les gardiens longent les murs car, dit-il, « le pouvoir est inversé ». En sortant, quelques séances d’UV lui permettent de montrer un visage hâlé à ses proches avant de retrouver ses grosses voitures cylindrées, immatriculées au nom de sa maman.

Voir encore:

Valeurs actuelles

19 juin 2018

Fake News. Donald Trump aurait donc menti en affirmant que la criminalité augmentait en Allemagne, en raison de l’entrée dans le pays de 1,1 million de clandestins en 2015. Pas si simple…

Nouveau tweet, nouvelle agitation médiatique. Les commentateurs n’ont pas tardé à s’armer de leur indéboulonnable mépris pour le président des États-Unis pour dénoncer un « mensonge », au lieu d’user d’une saine distance permettant de décrypter sereinement l’affirmation de Donald Trump.

« Le peuple allemand se rebelle contre ses gouvernants alors que l’immigration secoue une coalition déjà fragile », a donc entamé le président des États-Unis dans un tweet publié le 18 juin, alors que le gouvernement allemand se déchirait sur fond de crise migratoire. Propos factuel si l’on en croit un récent sondage allemand qui révèle que 90% des allemands désirent plus d’expulsions des personnes déboutées du droit d’asile.

Le chiffre ne laisse aucune place au doute : la population allemande penche du côté du ministre de l’Intérieur qui s’applique, depuis quelques jours, à contraindre Angela Merkel à la fermeté.

Et Donald Trump de poursuivre avec la phrase qui occupe nombre de journalistes depuis sa publication : « la criminalité augmente en Allemagne. Une grosse erreur a été commise partout en Europe : laisser rentrer des millions de personnes qui ont fortement et violemment changé sa culture. » Que n’avait-il pas dit. Les articles se sont immédiatement multipliés pour dénoncer « le mensonge » du président américain.

Pourquoi ? Parce que les autorités allemandes se sont félicitées d’une baisse des agressions violentes en 2017. C’est vrai, elles ont chuté de 5,1% par rapport à 2016.

Est-il possible, cependant, de feindre à ce point l’incompréhension ? Car les détracteurs zélés du président omettent de préciser que la criminalité a bien augmenté en Allemagne à la suite de cette vague migratoire exceptionnelle : 10% de crimes violents en plus, sur les années 2015 et 2016. L’étude réalisée par le gouvernement allemand et publiée en janvier dernier concluait même que 90% de cette augmentation était due aux jeunes hommes clandestins fraîchement accueillis, âgés de 14 à 30 ans.

En 2016, les étrangers étaient 3,5 fois plus impliqués dans des crimes que les Allemands, les clandestins 7 fois plus

L’augmentation de la criminalité fut donc indiscutablement liée à l’accueil de 1,1 millions de clandestins pendant l’année 2015. C’est évidement ce qu’entend démontrer Donald Trump.

Et ce n’est pas tout. Les chiffres du ministère allemand de l’Intérieur pour 2016 révèlent également une implication des étrangers et des clandestins supérieure à celle des Allemands dans le domaine de la criminalité. Et en hausse. La proportion d’étrangers parmi les personnes suspectées d’actes criminels était de 28,7% en 2014, elle est passée à 40,4% en 2016, avant de chuter à 35% en 2017 (ce qui reste plus important qu’en 2014).

En 2016, les étrangers étaient 3,5 fois plus impliqués dans des crimes que les Allemands, les clandestins 7 fois plus. Des chiffres encore plus élevés dans le domaine des crimes violents (5 fois plus élevés chez les étrangers, 15 fois chez les clandestins) ou dans celui des viols en réunion (10 fois plus chez les étrangers, 42 fois chez les clandestins !).

Factuellement, la criminalité n’augmente pas aujourd’hui en Allemagne. Mais l’exceptionnelle vague migratoire voulue par Angela Merkel en 2015 a bien eu pour conséquence l’augmentation de la criminalité en Allemagne. Les Allemands, eux, semblent l’avoir très bien compris.

Voir de plus:

Les Etats-Unis quittent le Conseil des droits de l’homme de l’ONU

La représentante américaine auprès des Nations unies a formalisé la décision de la Maison Blanche, qui juge l’instance partiale envers Israël.

Marie Bourreau (New York, Nations unies, correspondante) et Gilles Paris (Washington, correspondant)

Le Monde

C’est un retrait de plus dans la longue liste des désengagements américains. Washington a annoncé, mardi 19 juin, qu’il claquait la porte du Conseil des droits de l’homme (CDH), un organe onusien basé à Genève, alors que son mandat y courait en principe jusqu’en 2019.

Ce départ fait suite à la sortie d’un accord de libre-échange transpacifique, à celle de l’accord de Paris sur le climat, ainsi qu’à celle de l’accord sur le nucléaire iranien. Il vient par ailleurs s’ajouter au retrait de l’Unesco, effectif depuis décembre 2017, et ne fait que confirmer la politique unilatéraliste et volontiers isolationniste d’une administration Trump défiante à l’égard des organisations internationales.

L’annonce a été faite par l’ambassadrice américaine aux Nations unies (ONU), Nikki Haley, au côté du secrétaire d’Etat américain, Mike Pompeo, au département d’Etat. Les deux ministres n’ont pas eu de mots assez durs contre cette institution qualifiée d’« hypocrite », d’« égoïste » et accusée d’être « une source d’embarras » pour les Etats-Unis, alors que ces derniers sont actuellement critiqués pour leur politique migratoire.

« Un cloaque de partis pris politiques »

Ce retrait de Washington ne prend pourtant personne par surprise. Depuis son arrivée à la tête de la mission américaine à l’ONU, en janvier 2017, Nikki Haley n’avait eu de cesse d’agiter la menace d’un départ. Faute d’obtenir une réforme en profondeur du CDH – elle souhaitait pouvoir exclure les membres ayant commis de graves violations des droits humains –, l’ambassadrice est donc passée à l’acte.

« Pendant trop longtemps, le CDH a protégé les auteurs de violations des droits de l’homme et il a été un cloaque de partis pris politiques », a-t-elle fustigé en s’en prenant particulièrement à la République démocratique du Congo (RDC), qui y siège, tout comme au Venezuela, à la Chine, à l’Egypte ou à l’Iran.

Mais si elle a assuré que ce retrait « ne signifiait en rien un désengagement des Américains en faveur des droits de l’homme », dont elle s’est fait le héraut, elle s’est bien gardée de mentionner l’Arabie saoudite ou les Emirats arabes unis, qui conduisent une offensive militaire depuis trois ans au Yémen plongeant le pays dans une crise humanitaire dramatique.

Le CDH est certes « imparfait », s’est émue l’ancienne diplomate américaine Suzanne Nossel. « Aucun instrument multilatéral ne peut être pur ou presque parfait (…). Ses défauts sont les défauts des Etats membres qui sacrifient parfois les droits humains au profit d’objectifs politiques ou économiques », a-t-elle assuré, déplorant la décision de Washington.

Un biais supposé contre Israël

Les organisations de défense des droits humains ont régulièrement dénoncé une instance contestable dès lors qu’elle accueillait des Etats qualifiés d’autoritaires en son sein, tout en lui reconnaissant le bénéfice de l’ouverture d’enquêtes sur des violations des droits en Syrie, au Yémen, au Burundi, en Birmanie et au Soudan du Sud, ainsi que sa capacité à aborder des sujets-clés comme la migration, le contre-terrorisme et la protection des femmes, des personnes LGBT, des personnes handicapées.

Suzanne Nossel avait été chargée, sous l’administration démocrate de Barack Obama, en 2009, de défendre la candidature des Etats-Unis à un siège au sein de l’institution créée en 2006 pour promouvoir les droits humains dans le monde. Auparavant, l’administration républicaine de George W. Bush et l’actuel conseiller à la sécurité nationale de Donald Trump, John Bolton, qui était alors ambassadeur à l’ONU mais déjà un fervent opposant au multilatéralisme, avaient refusé d’y siéger.

Pour les diplomates, Washington fait surtout payer au CDH son biais supposé contre Israël, évoqué à chacune des réunions de l’organe onusien. « Cinq résolutions ont été votées contre [l’Etat hébreu]. C’est plus que toutes les résolutions confondues contre la Corée du Nord, l’Iran et la Syrie », a fait valoir Nikki Haley.

Le 18 mai, le CDH s’était ainsi prononcé en faveur d’une enquête sur les violences commises par Israël contre des manifestants palestiniens à Gaza. Cette décision avait suscité l’ire de la représentante américaine qui avait immédiatement dénoncé « un nouveau jour de honte pour les droits de l’homme ». En 2012, une enquête précédente portant sur la colonisation israélienne des territoires palestiniens conquis militairement en 1967 avait provoqué la colère de l’Etat hébreu et son boycottage de l’examen périodique de la situation des droits humains en Israël.

Le premier ministre israélien, Benyamin Nétanyahou, a sans surprise salué dans la nuit une « décision courageuse contre l’hypocrisie et les mensonges de ce soi-disant Conseil des droits de l’homme de l’ONU ». Depuis des années, poursuit le communiqué, cette instance aurait démontré qu’elle était « biaisée, hostile, anti-israélienne ».

Désengagement

Cette réaction renforce l’impression d’alignement de Washington sur les positions du gouvernement israélien, après le transfert controversé en mai de l’ambassade des Etats-Unis de Tel-Aviv à Jérusalem, reconnaissant cette dernière comme capitale de l’Etat hébreu.

Ce transfert a entraîné la rupture des relations entre Washington et la partie palestinienne, alors que le gendre et conseiller de Donald Trump, Jared Kushner, doit pourtant présenter prochainement un projet de plan de paix. Les critiques palestiniennes ont entraîné en janvier une baisse drastique des fonds alloués par les Etats-Unis à l’agence de l’ONU chargée des réfugiés palestiniens.

Ce désengagement « n’est pas un bon signal alors que les droits de l’homme sont massivement mis à l’épreuve », a estimé François Delattre, le représentant français à l’ONU, qui rappelle que « ce sont deux grandes personnalités française et américaine, René Cassin et Eleanor Roosevelt, qui ont écrit ensemble la Déclaration des droits de l’homme dont nous célébrons cette année le soixante-dixième anniversaire ».

Voir aussi:

Mutual Praise Society

UN Watch

February 6, 2009


Key Findings and Recommendations

1. The primary innovation of the UN Human Rights Council is its Universal Periodic Review (UPR) mechanism, which is meant to review the human rights records of all 192 UN member states, once every four years. According to the Council’s Institution-Building Package of 2007, UPR’s objectives are to achieve “the improvement of the human rights situation on the ground” in the country under review, and “the fulfilment of the State’s human rights obligations and commitments.” Reviews are to be conducted in an “objective,” “non-selective” and “non politicized” manner.

2. The substantial data compiled in this study reveals, however, that the reviews conducted by the vast majority of countries participating in the UPR process are failing to achieve its stated purpose. More than 300 UPR interventions were analyzed and evaluated, as detailed in 12 country charts. Out of 55 countries examined—including all 47 members of the UN Human Rights Council—only 19 had average scores indicating that they contributed positively. Tragically, a majority of 32 out of 55 countries acted as a mutual praise society, misusing the process in order to legitimize human rights abusers, instead of holding them to account. (Four were neither positive nor negative: two with average scores of 0, and another two having made no interventions in any of the country reviews examined.)

3. As shown in Table 1, of the 19 countries with overall positive scores—who properly used the UPR process to promote human rights and fundamental freedoms—Canada was the only country that ranked as VERY CONSTRUCTIVE. It was the most consistent in vigorously challenging countries on specific human rights issues, with strong interventions that support the UPR’s purpose of reminding countries of their responsibilities in order to help victims and address human rights violations wherever they occur. We recommend that Canada continue to hold all countries to account, particularly the world’s worst abusers, and that other countries follow.

4. Close behind were France, Germany, Mexico, Netherlands, Slovenia, Switzerland, the United Kingdom and the United States, all of whom were rated as CONSTRUCTIVE.  We recommend that these nations—which include some the world’s leading democracies—undertake to do better. While it is in the nature of governments to balk at confronting other countries for fear of affecting friendly diplomatic relations, human rights cannot be neglected, and countries must live up to their obligations as participants in the UPR process. The UN member states that conduct UPR will only engender accountability from the country under review, and thereby protect human rights victims, to the extent that they pose tough and specific questions for each country under review.

5. Another 10 countries were found to have made contributions to the review process that were positive, yet WEAK: Argentina, Australia, Bosnia, Brazil, Chile, Italy, Japan, Slovakia, South Korea and Zambia.  That so many respected democracies choose to ask soft questions, shying away from pointedly addressing violations and ensuring scrutiny, is unacceptable. We urge a dramatic shift in approach by countries that should be leading by example. (Included also in this same category were two countries whose contributions were neither positive nor negative: Cameroon and Ukraine.)

6. The rankings in Table 1 reflect only the average quality of interventions made. They do not measure the quantity of statements, the statistics for which are available in Tables 2 and 3. Switzerland, for example, spoke only in 6 out of the 12 country reviews examined in this report. Similarly, the United States spoke in only 7 of the 12 reviews, and of late has been silent at UPR sessions. Argentina, Bosnia, Chile and Slovakia spoke only a handful of times. We recommend that all countries—in particular, those who are members of the Human Rights Council—fulfill their duties by participating meaningfully in the UPR process.

7. Regrettably, a majority of the countries examined in this report not only failed to fulfill the stated objective of UPR, but acted to undermine it. Their interventions praised and covered up for the country reviewed, effectively blocking, undermining and spoiling genuine scrutiny of violations. When violators are granted impunity, victims are let down. This group includes five countries whose interventions were rated as DETRIMENTAL: Bolivia, Ghana, Russia, South Africa and Uruguay. Even worse, 11 countries were rated in their performance as VERY DETRIMENTAL: Angola, Egypt, Jordan, India, Iran, Madagascar, Malaysia, Mauritius, Nicaragua, Saudi Arabia and Senegal.

8. The 16  worst UPR performers of all, however—countries that specifically praised, legitimized and encouraged country policies and practices that violate human rights—were rated as DESTRUCTIVE: Azerbaijan, Bahrain, Bangladesh, China, Cuba, Djibouti, Indonesia, Libya, Nigeria, North Korea,  Pakistan, the Philippines, Qatar, Syria, Sudan and Zimbabwe.

9. The report demonstrates that bloc affiliations played an important role in determining how countries reviewed each other. For example, as a rule, members of the 57-strong Organization of the Islamic Conference strongly praised each other’s records. As a result, some of the poorest overall reviews were those performed on Algeria, Bahrain, Morocco and Tunisia, closely followed by Pakistan and Uzbekistan. We urge all UN members states not to allow bloc politics to override their obligation to conduct UPR reviews in an objective, non-selective and non-politicized manner.

10. While almost all of the countries that acted positively in UPR rank as free democracies under the annual survey by Freedom House, not all free democracies acted positively. On average, the UPR interventions of Ghana, India, Indonesia, Mauritius, Senegal, South Africa and Uruguay undermined human rights, while those of Ukraine were neither negative nor positive. It is time for democratic countries at the UN to act like democracies.

11. Each of the 12 country charts in this report begins with a list of human rights violations committed by the country under review, as documented by respected human rights NGOs, along with a link to the official UN compilation of NGO submissions on that country’s record. Regrettably, as the charts show, most country interventions failed to consider this NGO information, and failed to address the most prevalent human rights violations.

12. We urge the Human Rights Council to allow reliable NGO information to play a far greater role. We recommend an end to the exclusion of NGOs from the oral debate of review sessions. Moreover, in the modest time currently allotted to NGOs during the Human Rights Council’s plenary sessions that treat each UPR report, the freedom of speech of NGOs must be protected. States that frivolously interrupt NGOs on one or another pretext should be disciplined by the council President. At the same time, the UN secretariat should beware of submissions by “GONGOs”—phony, government-controlled NGOs—that seek to subvert the system.

Voir également:

Remarks

Mike Pompeo
Secretary of State
Nikki Haley, U.S. Permanent Representative to the United Nations
Treaty Room
Washington, DC
June 19, 2018

SECRETARY POMPEO: Good afternoon. The Trump administration is committed to protecting and promoting the God-given dignity and freedom of every human being. Every individual has rights that are inherent and inviolable. They are given by God, and not by government. Because of that, no government must take them away.For decades, the United States has led global efforts to promote human rights, often through multilateral institutions. While we have seen improvements in certain human rights situations, for far too long we have waited while that progress comes too slowly or in some cases never comes. Too many commitments have gone unfulfilled.

President Trump wants to move the ball forward. From day one, he has called out institutions or countries who say one thing and do another. And that’s precisely the problem at the Human Rights Council. As President Trump said at the UN General Assembly: “It is a massive source of embarrassment to the United Nations that some governments with egregious human rights records sit on the Human Rights Council.”

We have no doubt that there was once a noble vision for this council. But today, we need to be honest – the Human Rights Council is a poor defender of human rights.

Worse than that, the Human Rights Council has become an exercise in shameless hypocrisy – with many of the world’s worst human rights abuses going ignored, and some of the world’s most serious offenders sitting on the council itself.

The only thing worse than a council that does almost nothing to protect human rights is a council that covers for human rights abuses and is therefore an obstacle to progress and an impediment to change. The Human Rights Council enables abuses by absolving wrongdoers through silence and falsely condemning those who have committed no offense. A mere look around the world today demonstrates that the council has failed in its stated objectives.

Its membership includes authoritarian governments with unambiguous and abhorrent human rights records, such as China, Cuba, and Venezuela.

There is no fair or competitive election process, and countries have colluded with one another to undermine the current method of selecting members.

And the council’s continued and well-documented bias against Israel is unconscionable. Since its creation, the council has adopted more resolutions condemning Israel than against the rest of the world combined.

The United States has no opposition in principle to multilateral bodies working to protect human rights. We desire to work with our allies and partners on this critical objective that reflects America’s commitment to freedom.

But when organizations undermine our national interests and our allies, we will not be complicit. When they seek to infringe on our national sovereignty, we will not be silent.

The United States – which leads the world in humanitarian assistance, and whose service members have sacrificed life and limb to free millions from oppression and tyranny – will not take lectures form hypocritical bodies and institution as Americans selflessly give their blood and treasure to help the defenseless.

Ambassador Haley has spent more than a year trying to reform the Human Rights Council.

She is the right leader to drive our efforts in this regard at the United Nations. Her efforts in this regard have been tireless.

She has asserted American leadership on everything from the Assad regime’s chemical weapons use, to the pressure campaign against North Korea, and the Iran-backed provocations in the Middle East.

Ambassador Haley has been fearless and a consistent voice on behalf of our ally Israel. And she has a sincere passion to protect the security, dignity, and the freedom of human beings around the world – all while putting American interests first. She has been a fierce defender of human rights around the world.

I will now turn it over to Ambassador Haley for her announcement on how the United States will move forward with respect to the UN Human Rights Council.

AMBASSADOR HALEY: Thank you. Good afternoon. I want to thank Secretary Pompeo for his friendship and his partnership and his leadership as we move forward on these issues.

One year ago, I traveled to the United Nations Human Rights Council in Geneva. On that occasion, I outlined the U.S. priorities for advancing human rights and I declared our intent to remain a part of the Human Rights Council if essential reforms were achieved. These reforms were needed in order to make the council a serious advocate for human rights. For too long, the Human Rights Council has been a protector of human rights abusers and a cesspool of political bias.

Regrettably, it is now clear that our call for reform was not heeded. Human rights abusers continue to serve on and be elected to the council. The world’s most inhumane regimes continue to escape scrutiny, and the council continues politicizing and scapegoating of countries with positive human rights records in an attempt to distract from the abusers in their ranks.

Therefore, as we said we would do a year ago if we did not see any progress, the United States is officially withdrawing from the UN Human Rights Council. In doing so, I want to make it crystal clear that this step is not a retreat from human rights commitments; on the contrary, we take this step because our commitment does not allow us to remain a part of a hypocritical and self-serving organization that makes a mockery of human rights.

We did not make this decision lightly. When this administration began 17 months ago, we were well aware of the enormous flaws in the Human Rights Council. We could have withdrawn immediately. We did not do that.

Instead, we made a good-faith effort to resolve the problems. We met with ambassadors of over a dozen countries in Geneva. Last September, in President Trump’s speech before the UN General Assembly, he called for member-states to support Human Rights Council reform. During High-Level Week last year, we led a session on Human Rights Council reform cohosted by the British and Dutch foreign ministers and more than 40 other countries.

Our efforts continued all through this year in New York, where my team met with more than 125 member-states and circulated draft texts. Almost every country we met with agrees with us in principle and behind closed doors that the Human Rights Council needs major, dramatic, systemic changes, yet no other country has had the courage to join our fight.

Meanwhile, the situation on the council has gotten worse, not better. One of our central goals was to prevent the world’s worst human rights abusers from gaining Human Rights Council membership. What happened? In the past year, the Democratic Republic of Congo was elected as a member. The DRC is widely known to have one of the worst human rights records in the world. Even as it was being elected to membership in the Human Rights Council, mass graves continued to be discovered in the Congo.

Another of our goals was to stop the council from protecting the world’s worst human rights abusers. What happened? The council would not even have a meeting on the human rights conditions in Venezuela. Why? Because Venezuela is a member of the Human Rights Council, as is Cuba, as is China.

Similarly, the council failed to respond in December and January when the Iranian regime killed and arrested hundreds of citizens simply for expressing their views.

When a so-called Human Rights Council cannot bring itself to address the massive abuses in Venezuela and Iran, and it welcomes the Democratic Republic of Congo as a new member, the council ceases to be worthy of its name. Such a council, in fact, damages the cause of human rights.

And then, of course, there is the matter of the chronic bias against Israel. Last year, the United States made it clear that we would not accept the continued existence of agenda item seven, which singles out Israel in a way that no other country is singled out. Earlier this year, as it has in previous years, the Human Rights Council passed five resolutions against Israel – more than the number passed against North Korea, Iran, and Syria combined. This disproportionate focus and unending hostility towards Israel is clear proof that the council is motivated by political bias, not by human rights.

For all these reasons, the United States spent the past year engaged in a sincere effort to reform the Human Rights Council. It is worth examining why our efforts didn’t succeed. At its core, there are two reasons. First, there are many unfree countries that simply do not want the council to be effective. A credible human rights council poses a real threat to them, so they opposed the steps that would create it.

Look at the council membership and you see an appalling disrespect for the most basic human rights. These countries strongly resist any effort to expose their abusive practices. In fact, that’s why many of them run for a seat on the Human Rights Council in the first place: to protect themselves from scrutiny. When we made it clear we would strongly pursue council reform, these countries came out of the woodwork to oppose it. Russia, China, Cuba, and Egypt all attempted to undermine our reform efforts this past year.

The second reason our reforms didn’t succeed is in some ways even more frustrating. There are several countries on the Human Rights Council who do share our values. Many of them strongly urged us to remain engaged in the council. They are embarrassed by the obsessive mistreatment of Israel. They share our alarm with the hypocrisy of countries like Cuba, Venezuela, Democratic Republic of Congo, and others serving on the council.

Ultimately, however, many of these likeminded countries were unwilling to seriously challenge the status quo. We gave them opportunity after opportunity and many months of consultations, and yet they would not take a stand unless it was behind closed doors. Some even admittedly were fine with the blatant flaws of the council as long as they could pursue their own narrow agenda within the current structure.

We didn’t agree with such a moral compromise when the previous UN Human Rights Commission was disbanded in 2006, and we don’t agree with it now. Many of these countries argued that the United States should stay on the Human Rights Council because American participation is the last shred of credibility that the council has. But that is precisely why we must leave. If the Human Rights Council is going to attack countries that uphold human rights and shield countries that abuse human rights, then America should not provide it with any credibility. Instead, we will continue to lead on human rights outside the misnamed Human Rights Council.

Last year, during the United States presidency of the Security Council, we initiated the first ever Security Council session dedicated to the connection between human rights and peace and security. Despite protests and prohibitions, we did organize an event on Venezuela outside the Human Rights Council chambers in Geneva. And this past January, we did have a Security Council session on Iranian human rights in New York.

I have traveled to the – to UN refugee and internally displaced persons camps in Ethiopia, Congo, Turkey, and Jordan, and met with the victims of atrocities in those troubled regions. We have used America’s voice and vote to defend human rights at the UN every day, and we will continue to do so. Even as we end our membership in the Human Rights Council, we will keep trying to strengthen the entire framework of the UN engagement on human rights issues, and we will continue to strongly advocate for reform of the Human Rights Council. Should it become reformed, we would be happy to rejoin it.

America has a proud legacy as a champion of human rights, a proud legacy as the world’s largest provider of humanitarian aid, and a proud legacy of liberating oppressed people and defeating tyranny throughout the world. While we do not seek to impose the American system on anyone else, we do support the rights of all people to have freedoms bestowed on them by their creator. That is why we are withdrawing from the UN Human Rights Council, an organization that is not worthy of its name.

Thank you.

QUESTION: Ambassador, is the timing related to the criticism of the border policy?

QUESTION: Do you believe that the criticism is justified?

Voir enfin:

QUELLES LIMITES DU DOCUMENT ? (Bonus : on pourra noter que le retrait américain d’Irak sous Obama a généré les horreurs de l’Etat islamique et que l’Iran continue de menacer Israël d’annihilation comme de semer le chaos dans toute la région)
Le Proche et le Moyen-Orient, foyer de conflits depuis la fin de la Seconde Guerre mondiale
Consigne : à partir de ce document, montrez que, depuis la fin de la Seconde Guerre mondiale, le Proche et le Moyen-Orient est à la fois un foyer de conflits et un enjeu des affrontements internationaux.
Document : discours du président américain Barack Obama au Caire (Egypte) le 4 juin 2009
[…] Dans un passé relativement récent, les tensions ont été nourries par le colonialisme qui a privé beaucoup de musulmans de droits et de chances de réussir, ainsi que par une guerre froide qui s’est trop souvent déroulée par acteurs interposés, dans des pays à majorité musulmane et au mépris de leurs propres aspirations. En outre, les mutations de grande envergure qui sont nées de la modernité et de la mondialisation ont poussé beaucoup de musulmans à voir dans l’Occident un élément hostile aux traditions de l’islam. […] Permettez-moi de m’exprimer aussi clairement et aussi simplement que possible sur certaines questions précises auxquelles nous devons maintenant faire face ensemble. La première est celle de l’extrémisme violent sous toutes ses formes. À Ankara, j’ai fait clairement savoir que l’Amérique n’est pas – et ne sera jamais – en guerre contre l’islam. (Applaudissements) […] Voilà maintenant plus de sept ans, forts d’un large appui de la communauté internationale, les Etats-Unis ont donné la chasse à Al Qaïda et aux talibans. Nous avons agi de la sorte non par choix, mais par nécessité. […] Je voudrais aussi aborder le dossier de l’Irak. Contrairement à la guerre en Afghanistan, la guerre en Irak est le résultat d’un choix, lequel a provoqué des désaccords marqués dans mon pays et à travers le monde. Tout en étant convaincu que le peuple irakien a gagné au bout du compte à être libéré de la tyrannie de Saddam Hussein, je crois aussi que les événements en Irak ont rappelé à l’Amérique la nécessité de recourir à la diplomatie et de construire un consensus international pour résoudre ses problèmes à chaque fois que c’est possible. […] La deuxième grande source de tension que nous devon s aborder concerne la situation entre les Israéliens, les Palestiniens et le monde arabe. […] Depuis des dizaines d’années, une impasse persiste : deux peuples aux aspirations légitimes, chacun marqué par un passé douloureux qui rend un compromis insaisissable. Il est aisé de pointer un doigt accusateur : les Palestiniens peuvent attirer l’attention sur la dislocation consécutive à la fondation d’Israël, et les Israéliens peuvent dénoncer l’hostilité et les attaques dont l e pays a de tout temps fait l’objet à l’intérieur même de ses frontières et par-delà. Mais si nous ex aminons ce conflit à travers le prisme de l’une ou l’autre partie, nos œillères nous cacheront la vérité : la seule solution consiste à répondre aux aspirations des uns et des autres en créant deux Etats, où Israéliens et Palestiniens vivront chacun dans la paix et la sécurité. […] La troisième source de tension est nos intérêts en commun à l’égard des droits et des responsabilités des Etats concernant les armes nucléaires. Cette question a constitué une source de tension entre les Etats-Unis et la République islamique d’Iran. Pendant de nombreuses années, l’Iran s’est défini en partie par son opposition à mon pays et il existe en effet un passé tumultueux entre nos deux pays. […] Chaque pays, y compris l’Iran, devrait avoir le droit d’avoir accès à l’énergie nucléaire pacifique s’il respecte ses engagements dans le cadre du Traité de non-prolifération nucléaire.
DISCOURS DU PRESIDENT OBAMA AU CAIRE, 4 JUIN 2009.
Sont attendues en introduction : Une présentation rapide de B. Obama : pdt élu en nov. 2008, avec pour but de renouer avec le multilatéralisme et de désengager son pays d’Irak et d’Afghanistan.
Une présentation rapide du contexte : Guerre d’Irak déclenchée unilatéralement par G. Bush en 2003 a plongé le pays dans le chaos et fortement dégradé l’ image des EU au Moyen-Orient. Parallèlement, reprise sanglante des affrontements entre Israël et les Palestiniens. Obama délivre un message d’apaisement destiné à redonner une image positive de son pays. Une annonce de plan conforme à la consigne, qui invite à se placer à deux échelles différentes : dans son discours, B. Obama cible deux lieux de conflits au Moyen-Orient (I), tout en insistant davantage sur l’ implication d’acteurs extérieurs, en particulier les EU, dans les grands dossiers régionaux.
NB : la consigne n’invite pas à s’interroger sur les limites du document, mais des remarques en ce sens sont possibles dans chaque partie.
10 I – B. Obama évoque les deux grands foyers de conflits du Moyen – Orient, que sont l’opposition entre Israël et l es Palestiniens d’une part, la guerre civile qui plonge l’Irak dans le chaos depuis 2003, d’autre part. [Ligne 21- 30] : évocation du conflit israélo-palestinien. Attentes : Rappelez, à partir des lignes 21- 24, qui restent très générales, les dates majeures du conflit : guerres Israélo-arabes (1948-49, 1967, 1967), première (1987) et surtout ici seconde intifada (2000), menées par les Palestiniens à partie des territoires occupés (Gaza, Cisjordanie). On peut aussi évoquer la répression israélienne et la construction du « mur de sécurité ».
Notez qu’Obama ne prend pas position (même si les EU sont depuis au moins 1967 les alliés d’Israël ) entre les deux parties : Israéliens comme Palestiniens ont droit à un Etat (une référence au « droit des peuples à disposer d’eux -mêmes » est attendue : à relier à Roosevelt et à la fondation de l’ONU ; Obama se place dans cette filiation) ; l’un et l’autre ont des critiques légitimes (terrorisme palestinien, naissance traumatisante d’ Israël en 1948 aux dépens des Arabes). Obama prône une relance du dialogue pour parvenir à deux Etats (Cf. accords d’Oslo, 1993).
[Lignes 15- 20] : évocation plus vague de la guerre civile en Irak. Evoquez la Guerre de 2003 et le chaos qui s’ensuit. II – La plus grande partie du texte concerne cependant le rôle des acteurs extérieurs, et en particulier des EU, dans les grands conflits de la région. Obama souligne d’abord l’ancienneté de l’enjeu constitué par le Moyen – Orient. Une phrase sur les colossales ressources pétrolières du Golfe sera appréciée ici.
Allusion au colonialisme (lignes 1- 2) : sans remonter avant 1945, on citera la crise du Suez de 1956 ; les Eu soutiennent alors Nasser contre l’impérialisme franco -britannique.
Allusion à la Guerre froide (lignes 3- 4) : EU et URSS disposent d’alliés dans la région. Evoquez l’appui massif fourni, lors de la Guerre du Kippour de 1973, par les Eu à Israël, par l’URSS à l’Egypte et à la Syrie.
Obama évoque ensuite les dossiers qu’il a à gérer en tant que président. 1er enjeu, pour les EU : revenir à une gestion multilatérale des problèmes régionaux. O. oppose la guerre d’Afghanistan, autorisée par l’ONU suite aux attentats du 1 sept. 2001(Ligne 13 : al Qaïda), à la guerre d’Irak (2003) , qui a suscité de fortes oppositions.
Ligne 19- 20 : retour souhaité au multilatéralisme. Rappelez que le président s’est engagé à retirer ses troupes d’Irak. Parallèlement, nécessité de dialoguer avec l’islam ; souligne (ligne 6) la montée de l’antiaméricanisme. [On peut souligner qu’existe symétriquement un discours américain annonçant le « choc des civilisations » (Huntington)].
2ème enjeu : contenir le programme nucléaire iranien. 11 Ligne 32 invite à préciser la rupture EU- Iran de 1979. On citera la relance du programme nucléaire iranien par Ahmadinejad à partir de 2003. Notez la modération du discours, qui annonce un dialogue (à l’origine de l’accord du 14 juillet 2015).
[Bonus : on pourra noter que l’Iran est en conflit, à échelle régionale, avec Israël d’une part, avec l’Arabie Saoudite sunnite, alliée des EU, d’autre part.
Conclusion (facultative ) : discours dresse moins un état des tensions régionales qu’il ne montre un infléchissement de la politique américaine, en rupture (apparente) avec les années Bush.

Société: L’Apocalypse pour tous (Aid paradox and fifty-shades-of-greyization of the world: Is Africa about to overrun Europe with its aid-fueled migrants ?)

22 février, 2018

 
Note de la SNCF sur la présence de migrants
Ne croyez pas que je sois venu apporter la paix sur la terre; je ne suis pas venu apporter la paix, mais l’épée. Car je suis venu mettre la division entre l’homme et son père, entre la fille et sa mère, entre la belle-fille et sa belle-mère; et l’homme aura pour ennemis les gens de sa maison. Jésus (Matthieu 10 : 34-36)
Presque aucun des fidèles ne se retenait de s’esclaffer, et ils avaient l’air d’une bande d’anthropophages chez qui une blessure faite à un blanc a réveillé le goût du sang. Car l’instinct d’imitation et l’absence de courage gouvernent les sociétés comme les foules. Et tout le monde rit de quelqu’un dont on voit se moquer, quitte à le vénérer dix ans plus tard dans un cercle où il est admiré. C’est de la même façon que le peuple chasse ou acclame les rois. Marcel Proust
Jésus a tout fichu par terre. Le Désaxé (Les braves gens ne courent pas les rues, Flannery O’Connor)
Depuis que l’ordre religieux est ébranlé – comme le christianisme le fut sous la Réforme – les vices ne sont pas seuls à se trouver libérés. Certes les vices sont libérés et ils errent à l’aventure et ils font des ravages. Mais les vertus aussi sont libérées et elles errent, plus farouches encore, et elles font des ravages plus terribles encore. Le monde moderne est envahi des veilles vertus chrétiennes devenues folles. Les vertus sont devenues folles pour avoir été isolées les unes des autres, contraintes à errer chacune en sa solitude.  G.K. Chesterton
Tout se disloque. Le centre ne peut tenir. L’anarchie se déchaîne sur le monde Comme une mer noircie de sang : partout On noie les saints élans de l’innocence …Sûrement que quelque révélation, c’est pour bientôt … Sûrement que la Seconde Venue, c’est pour bientôt. La Seconde Venue ! A peine dits ces mots, Une image, immense, du Spiritus Mundi Trouble ma vue : quelque part dans les sables du désert, Une forme avec corps de lion et tête d’homme Et l’oeil nul et impitoyable comme un soleil Se meut, à cuisses lentes, tandis qu’autour Tournoient les ombres d’une colère d’oiseaux… La ténèbre, à nouveau ; mais je sais, maintenant, Que vingt siècles d’un sommeil de pierre, exaspérés Par un bruit de berceau, tournent au cauchemar, – Et quelle bête brute, revenue l’heure, Traîne la patte vers Bethléem, pour naître enfin ? Yeats (1919)
La Raison sera remplacée par la Révélation. À la place de la Loi rationnelle et des vérités objectives perceptibles par quiconque prendra les mesures nécessaires de discipline intellectuelle, et la même pour tous, la Connaissance dégénérera en une pagaille de visions subjectives (…) Des cosmogonies complètes seront créées à partir d’un quelconque ressentiment personnel refoulé, des épopées entières écrites dans des langues privées, les barbouillages d’écoliers placés plus haut que les plus grands chefs-d’œuvre. L’Idéalisme sera remplacé par le Matérialisme. La vie après la mort sera un repas de fête éternelle où tous les invités auront 20 ans … La Justice sera remplacée par la Pitié comme vertu cardinale humaine, et toute crainte de représailles disparaîtra … La Nouvelle Aristocratie sera composée exclusivement d’ermites, clochards et invalides permanents. Le Diamant brut, la Prostituée Phtisique, le bandit qui est bon pour sa mère, la jeune fille épileptique qui a le chic avec les animaux seront les héros et héroïnes du Nouvel Age, quand le général, l’homme d’État, et le philosophe seront devenus la cible de chaque farce et satire. Hérode (Pour le temps présent, oratorio de Noël, W. H. Auden, 1944)
Le centre ne tenait plus. C’était un pays d’avis de faillite et d’annonces d’enchères publiques et de rapports banals de meurtres occasionnels et d’enfants égarés et de maisons abandonnées et de vandales qui orthographiaient même mal les mots de quatre lettres qu’ils griffonnaient. C’était un pays dans lequel les familles disparaissaient régulièrement, traînant des chèques sans provision et des papiers de reprise de possession. Des adolescents dérivaient de ville en ville déchirée, se débarrassant à la fois du passé et de l’avenir comme les serpents se dépouillaient de leur peau, des enfants qui n’avaient jamais été instruits et n’apprendraient jamais les jeux qui avaient maintenu la société ensemble. Des gens manquaient à l’appel. Des enfants manquaient à l’appel. Les parents manquaient à l’appel. Ceux qui restaient sur place déposaient des rapports de personnes disparues à la volée, puis y passaient eux-mêmes. Ce n’était pas un pays en révolution ouverte. Ce n’était pas un pays assiégé par l’ennemi. C’était les États-Unis d’Amérique en 1967, et le marché était stable et le PNB élevé, et un grand nombre de personnes éloquentes semblaient avoir un but social élevé, et cela aurait pu être une année d’espoirs courageux et de promesses, mais ce n’était pas le cas, et de plus en plus de gens craignaient que ce ne l’était pas. Tout ce qui semblait clair, c’est qu’à un moment donné nous avions avortés de nous-mêmes et que nous avions massacré le travail, et parce que rien d’autre ne semblait si pertinent, j’ai décidé d’aller à San Francisco. San Francisco était l’endroit où l’hémorragie sociale se manifestait. San Francisco était l’endroit où les enfants disparus se rassemblaient et se faisaient appeler « hippies ». Quand je suis allée à San Francisco pour la première fois, je ne savais même pas ce que je voulais découvrir, alors je suis resté un moment et je me suis fait quelques amis. Bien sûr, les militants – non pas ceux dont la pensée était devenue rigide, mais ceux dont l’approche de la révolution était imaginativement anarchique – avaient depuis longtemps saisi la réalité qui échappait encore à la presse : nous voyions quelque chose d’important. Nous assistions à la tentative désespérée d’une poignée d’enfants pathétiquement non équipés pour créer une communauté dans un vide social. Une fois que nous avions vu ces enfants, nous ne pouvions plus ignorer le vide, ne plus prétendre que l’atomisation de la société pouvait s’inverser. À un moment donné entre 1945 et 1967, nous avions en quelque sorte négligé de dire à ces enfants les règles du jeu auquel nous jouions. Peut-être que nous avions cessé de croire aux règles nous-mêmes, peut-être que nous avions un manque de culot à propos du jeu. Ou peut-être qu’il y avait tout simplement trop peu de monde pour faire le récit. Il s’agissait d’enfants qui avaient grandi coupés du réseau de cousins, de grands-tantes, de médecins de famille et de voisins de longue date qui avaient traditionnellement suggéré et appliqué les valeurs de la société. Ce sont des enfants qui ont beaucoup bougé, San José, Chula Vista, ici. Ils sont moins en rébellion contre la société qu’ignorants, ne pouvant que refouler certains de ses doutes les plus médiatisés, le Vietnam, les pilules amaigrissantes, la Bombe. Ils renvoient exactement ce qui leur est donné. Parce qu’ils ne croient plus aux mots – les mots sont pour les « têtes d’écriture », leur dit Chester Anderson, et une pensée qui a besoin de mots n’est qu’un autre voyage d’ego – leur seul vocabulaire compétent est dans les platitudes de la société. Joan Didion (23 septembre 1967)
Just over 50 years ago, the poet W.H. Auden achieved what all writers envy: making a prophecy that would come true. It is embedded in a long work called For the Time Being, where Herod muses about the distasteful task of massacring the Innocents. He doesn’t want to, because he is at heart a liberal. But still, he predicts, if that Child is allowed to get away, « Reason will be replaced by Revelation. Instead of Rational Law, objective truths perceptible to any who will undergo the necessary intellectual discipline, Knowledge will degenerate into a riot of subjective visions . . . Whole cosmogonies will be created out of some forgotten personal resentment, complete epics written in private languages, the daubs of schoolchildren ranked above the greatest masterpieces. Idealism will be replaced by Materialism. Life after death will be an eternal dinner party where all the guests are 20 years old . . . Justice will be replaced by Pity as the cardinal human virtue, and all fear of retribution will vanish . . . The New Aristocracy will consist exclusively of hermits, bums and permanent invalids. The Rough Diamond, the Consumptive Whore, the bandit who is good to his mother, the epileptic girl who has a way with animals will be the heroes and heroines of the New Age, when the general, the statesman, and the philosopher have become the butt of every farce and satire. »What Herod saw was America in the late 1980s and early ’90s, right down to that dire phrase « New Age. » (…) Americans are obsessed with the recognition, praise and, when necessary, the manufacture of victims, whose one common feature is that they have been denied parity with that Blond Beast of the sentimental imagination, the heterosexual, middle-class white male. The range of victims available 10 years ago — blacks, Chicanos, Indians, women, homosexuals — has now expanded to include every permutation of the halt, the blind and the short, or, to put it correctly, the vertically challenged. (…) Since our newfound sensitivity decrees that only the victim shall be the hero, the white American male starts bawling for victim status too. (…) European man, once the hero of the conquest of the Americas, now becomes its demon; and the victims, who cannot be brought back to life, are sanctified. On either side of the divide between Euro and native, historians stand ready with tarbrush and gold leaf, and instead of the wicked old stereotypes, we have a whole outfit of equally misleading new ones. Our predecessors made a hero of Christopher Columbus. To Europeans and white Americans in 1892, he was Manifest Destiny in tights, whereas a current PC book like Kirkpatrick Sale’s The Conquest of Paradise makes him more like Hitler in a caravel, landing like a virus among the innocent people of the New World. Robert Hughes (24.06.2001)
La vérité biblique sur le penchant universel à la violence a été tenue à l’écart par un puissant processus de refoulement. (…) La vérité fut reportée sur les juifs, sur Adam et la génération de la fin du monde. (…) La représentation théologique de l’adoucissement de la colère de Dieu par l’acte d’expiation du Fils constituait un compromis entre les assertions du Nouveau Testament sur l’amour divin sans limites et celles sur les fantasmes présents en chacun. (…) Même si la vérité biblique a été de nouveau  obscurcie sur de nombreux points, (…) dénaturée en partie, elle n’a jamais été totalement falsifiée par les Églises. Elle a traversé l’histoire et agit comme un levain. Même l’Aufklärung critique contre le christianisme qui a pris ses armes et les prend toujours en grande partie dans le sombre arsenal de l’histoire de l’Eglise, n’a jamais pu se détacher entièrement de l’inspiration chrétienne véritable, et par des détours embrouillés et compliqués, elle a porté la critique originelle des prophètes dans les domaines sans cesse nouveaux de l’existence humaine. Les critiques d’un Kant, d’un Feuerbach, d’un Marx, d’un Nietzsche et d’un Freud – pour ne prendre que quelques uns parmi les plus importants – se situent dans une dépendance non dite par rapport à l’impulsion prophétique. Raymund Schwager
An advertent and sustained foreign policy uses a different part of the brain from the one engaged by horrifying images. If Americans had seen the battles of the Wilderness and Cold Harbor on TV screens in 1864, if they had witnessed the meat-grinding carnage of Ulysses Grant’s warmaking, then public opinion would have demanded an end to the Civil War, and the Union might well have split into two countries, one of them farmed by black slaves. (…) The Americans have ventured into Somalia in a sort of surreal confusion, first impersonating Mother Teresa and now John Wayne. it would help to clarify that self-image, for to do so would clarify the mission, and then to recast the rhetoric of the enterprise. Lance Morrow (1993
In recent years, skewering the politically correct and the political correctness of those mocking political correctness has become a thriving journalistic enterprise. One of the more interesting examples of the genre was a cover-story essay by Robert Hughes, which appeared in the February 3, 1992, edition of Time magazine. The essay was entitled “The Fraying of America.”  In it, Hughes cast a cold eye on the American social landscape, and his assessment was summarized in the article’s subtitle: “When a nation’s diversity breaks into factions, demagogues rush in, false issues cloud debate, and everybody has a grievance.” “Like others, Hughes found himself puzzling over how and why the status of ‘victim’ had become the seal of moral rectitude in American society. He began his essay by quoting a passage from W. H. Auden’s Christmas oratorio, For the Time Being. The lines he quoted were ones in which King Herod ruminates over whether the threat to civilization posed by the birth of Christ is serious enough to warrant murdering all the male children in one region of the empire. (The historical Herod may have been a vulgar and conniving Roman sycophant, but Auden’s Herod, let’s not forget, is watching the rough beast of the twentieth century slouching toward Bethlehem.) Weighing all the factors, Herod decides that the Christ child must be destroyed, even if to do so innocents must be slaughtered. For, he argues in the passage that Hughes quoted, should the Child survive: Reason will be replaced by Revelation . . . . Justice will be replaced by Pity as the cardinal virtue, and all fear of retribution will vanish . . . . The New Aristocracy will consist exclusively of hermits, bums and permanent invalids. The Rough Diamond, the Consumptive Whore, the bandit who is good to his mother, the epileptic girl who has a way with animals will be the heroes and heroines of the New Age, when the general, the statesman, and the philosopher have become the butt of every farce and satire. “Hughes quoted this passage from Auden in order to point out that Auden’s prophecy had come true. As Auden’s Herod had predicted, American society was awash in what Hughes termed the “all-pervasive claim to victimhood.” He noted that in virtually all the contemporary social, political, or moral debates, both sides were either claiming to be victims or claiming to speak on their behalf. It was clear to Hughes, however, that this was not a symptom of a moral victory over our scapegoating impulses. There can be no victims without victimizers. Even though virtually everyone seemed to be claiming the status of victim, the claims could be sustained only if some of the claims could be denied. (At this point, things become even murkier, for in the topsy-turvy world of victimology, a claimant denied can easily be mistaken for a victim scorned, the result being that denying someone’s claim to victim status can have the same effect as granting it.) Nevertheless, the algebraic equation of victimhood requires victimizers, and so, for purely logical reasons, some claims have to be denied. Some, in Hughes’s words, would have to remain “the butt of every farce and satire.” Hughes argued that all those who claim victim status share one thing in common, “they have been denied parity with that Blond Beast of the sentimental imagination, the heterosexual, middle-class, white male.” “Hughes realized that a hardy strain of envy and resentment toward this one, lone nonvictim continued to play an important role in the squabbles over who would be granted victim status. Those whose status as victim was secure were glaring at this last nonvictim with something of the vigilante’s narrow squint. Understandably, the culprit was anxious to remove his blemish. “Since our new found sensitivity decrees that only the victim shall be the hero,” Hughes wrote, “the white American male starts bawling for victim status too.” Gil Bailie
The gospel revelation gradually destroys the ability to sacralize and valorize violence of any kind, even for Americans in pursuit of the good. (…) At the heart of the cultural world in which we live, and into whose orbit the whole world is being gradually drawn, is a surreal confusion. The impossible Mother Teresa-John Wayne antinomy Times correspondent (Lance) Morrow discerned in America’s humanitarian 1992 Somali operation is simply a contemporary manifestation of the tension that for centuries has hounded those cultures under biblical influence. Gil Bailie
Notre monde est de plus en plus imprégné par cette vérité évangélique de l’innocence des victimes. L’attention qu’on porte aux victimes a commencé au Moyen Age, avec l’invention de l’hôpital. L’Hôtel-Dieu, comme on disait, accueillait toutes les victimes, indépendamment de leur origine. Les sociétés primitives n’étaient pas inhumaines, mais elles n’avaient d’attention que pour leurs membres. Le monde moderne a inventé la « victime inconnue », comme on dirait aujourd’hui le « soldat inconnu ». Le christianisme peut maintenant continuer à s’étendre même sans la loi, car ses grandes percées intellectuelles et morales, notre souci des victimes et notre attention à ne pas nous fabriquer de boucs émissaires, ont fait de nous des chrétiens qui s’ignorent. René Girard
L’inauguration majestueuse de l’ère « post-chrétienne » est une plaisanterie. Nous sommes dans un ultra-christianisme caricatural qui essaie d’échapper à l’orbite judéo-chrétienne en « radicalisant » le souci des victimes dans un sens antichrétien. (…) Jusqu’au nazisme, le judaïsme était la victime préférentielle de ce système de bouc émissaire. Le christianisme ne venait qu’en second lieu. Depuis l’Holocauste, en revanche, on n’ose plus s’en prendre au judaïsme, et le christianisme est promu au rang de bouc émissaire numéro un. René Girard
Les événements qui se déroulent sous nos yeux sont à la fois naturels et culturels, c’est-à-dire qu’ils sont apocalyptiques. Jusqu’à présent, les textes de l’Apocalypse faisaient rire. Tout l’effort de la pensée moderne a été de séparer le culturel du naturel. La science consiste à montrer que les phénomènes culturels ne sont pas naturels et qu’on se trompe forcément si on mélange les tremblements de terre et les rumeurs de guerre, comme le fait le texte de l’Apocalypse. Mais, tout à coup, la science prend conscience que les activités de l’homme sont en train de détruire la nature. C’est la science qui revient à l’Apocalypse. René Girard
La religion doit être historicisée : elle fait des hommes des êtres qui restent toujours violents mais qui deviennent plus subtils, moins spectaculaires, moins proches de la bête et des formes sacrificielles comme le sacrifice humain. Il se pourrait qu’il y ait un christianisme historique qui soit une nécessité historique. Après deux mille ans de christianisme historique, il semble que nous soyons aujourd’hui à une période charnière – soit qui ouvre sur l’Apocalypse directement, soit qui nous prépare une période de compréhension plus grande et de trahison plus subtile du christianisme. (…) Oui, pour moi l’Apocalypse c’est la fin de l’histoire. (…) L’Apocalypse, c’est l’arrivée du royaume de Dieu. Mais on peut penser qu’il y a des « petites ou des demi-apocalypses » ou des crises c’est-à-dire des périodes intermédiaires… (…) Il faut prendre très au sérieux les textes apocalyptiques. Nous ne savons pas si nous sommes à la fin du monde, mais nous sommes dans une période-charnière. Je pense que toutes les grandes expériences chrétiennes des époques-charnières sont inévitablement apocalyptiques dans la mesure où elles rencontrent l’incompréhension des hommes et le fait que cette incompréhension d’une certaine manière est toujours fatale. Je dis qu’elle est toujours fatale, mais en même temps elle ne l’est jamais parce que Dieu reprend toujours les choses et toujours pardonne. (…) Je me souviens d’un journal dans lequel il y avait deux articles juxtaposés. Le premier se moquait de l’Apocalypse d’une certaine façon ; le second était aussi apocalyptique que possible. Le contact de ces deux textes qui se faisaient face et qui dans le même temps se donnaient comme n’ayant aucun rapport l’un avec l’autre avait quelque chose de fascinant. (…) Nous sommes encore proches de cette période des grandes expositions internationales qui regardait de façon utopique la mondialisation comme l’Exposition de Londres – la « Fameuse » dont parle Dostoievski, les expositions de Paris… Plus on s’approche de la vraie mondialisation plus on s’aperçoit que la non-différence ce n’est pas du tout la paix parmi les hommes mais ce peut être la rivalité mimétique la plus extravagante. On était encore dans cette idée selon laquelle on vivait dans le même monde : on n’est plus séparé par rien de ce qui séparait les hommes auparavant donc c’est forcément le paradis. Ce que voulait la Révolution française. Après la nuit du 4 août, plus de problème ! (…) L’Amérique connaît bien cela. Il est évident que la non-différence de classe ne tarit pas les rivalités mais les excite à mort avec tout ce qu’il y a de bon et de mortel dans ce phénomène. (…)  il n’y a plus de sacrifice et donc les hommes sont exposés à la violence et il n’y a plus que deux choix : soit on préfère subir la violence soit on cherche à l’infliger à autrui. Le Christ veut nous dire entre autres choses : il vaut mieux subir la violence (c’est le sacrifice de soi) que de l’infliger à autrui. Si Dieu refuse le sacrifice, il est évident qu’il nous demande la non-violence qui empêchera l’Apocalypse. René Girard
L’avenir apocalyptique n’est pas quelque chose d’historique. C’est quelque chose de religieux sans lequel on ne peut pas vivre. C’est ce que les chrétiens actuels ne comprennent pas. Parce que, dans l’avenir apocalyptique, le bien et le mal sont mélangés de telle manière que d’un point de vue chrétien, on ne peut pas parler de pessimisme. Cela est tout simplement contenu dans le christianisme. Pour le comprendre, lisons la Première Lettre aux Corinthiens : si les puissants, c’est-à-dire les puissants de ce monde, avaient su ce qui arriverait, ils n’auraient jamais crucifié le Seigneur de la Gloire – car cela aurait signifié leur destruction (cf. 1 Co 2, 8). Car lorsque l’on crucifie le Seigneur de la Gloire, la magie des pouvoirs, qui est le mécanisme du bouc émissaire, est révélée. Montrer la crucifixion comme l’assassinat d’une victime innocente, c’est montrer le meurtre collectif et révéler ce phénomène mimétique. C’est finalement cette vérité qui entraîne les puissants à leur perte. Et toute l’histoire est simplement la réalisation de cette prophétie. Ceux qui prétendent que le christianisme est anarchiste ont un peu raison. Les chrétiens détruisent les pouvoirs de ce monde, car ils détruisent la légitimité de toute violence. Pour l’État, le christianisme est une force anarchique, surtout lorsqu’il retrouve sa puissance spirituelle d’autrefois. Ainsi, le conflit avec les musulmans est bien plus considérable que ce que croient les fondamentalistes. Les fondamentalistes pensent que l’apocalypse est la violence de Dieu. Alors qu’en lisant les chapitres apocalyptiques, on voit que l’apocalypse est la violence de l’homme déchaînée par la destruction des puissants, c’est-à-dire des États, comme nous le voyons en ce moment. Lorsque les puissances seront vaincues, la violence deviendra telle que la fin arrivera. Si l’on suit les chapitres apocalyptiques, c’est bien cela qu’ils annoncent. Il y aura des révolutions et des guerres. Les États s’élèveront contre les États, les nations contre les nations. Cela reflète la violence. Voilà le pouvoir anarchique que nous avons maintenant, avec des forces capables de détruire le monde entier. On peut donc voir l’apparition de l’apocalypse d’une manière qui n’était pas possible auparavant. Au début du christianisme, l’apocalypse semblait magique : le monde va finir ; nous irons tous au paradis, et tout sera sauvé ! L’erreur des premiers chrétiens était de croire que l’apocalypse était toute proche. Les premiers textes chronologiques chrétiens sont les Lettres aux Thessaloniciens qui répondent à la question : pourquoi le monde continue-t-il alors qu’on en a annoncé la fin ? Paul dit qu’il y a quelque chose qui retient les pouvoirs, le katochos (quelque chose qui retient). L’interprétation la plus commune est qu’il s’agit de l’Empire romain. La crucifixion n’a pas encore dissout tout l’ordre. Si l’on consulte les chapitres du christianisme, ils décrivent quelque chose comme le chaos actuel, qui n’était pas présent au début de l’Empire romain. (..) le monde actuel (…) confirme vraiment toutes les prédictions. On voit l’apocalypse s’étendre tous les jours : le pouvoir de détruire le monde, les armes de plus en plus fatales, et autres menaces qui se multiplient sous nos yeux. Nous croyons toujours que tous ces problèmes sont gérables par l’homme mais, dans une vision d’ensemble, c’est impossible. Ils ont une valeur quasi surnaturelle. Comme les fondamentalistes, beaucoup de lecteurs de l’Évangile reconnaissent la situation mondiale dans ces chapitres apocalyptiques. Mais les fondamentalistes croient que la violence ultime vient de Dieu, alors ils ne voient pas vraiment le rapport avec la situation actuelle – le rapport religieux. Cela montre combien ils sont peu chrétiens. La violence humaine, qui menace aujourd’hui le monde, est plus conforme au thème apocalyptique de l’Évangile qu’ils ne le pensent. René Girard
Dans le monde actuel, beaucoup de choses correspondent au climat des grands textes apocalyptiques du Nouveau Testament, en particulier Matthieu et Marc. Il y est fait mention du phénomène principal du mimétisme, qui est la lutte des doubles : ville contre ville, province contre province… Ce sont toujours les doubles qui se battent et leur bagarre n’a aucun sens puisque c’est la même chose des deux côtés. Aujourd’hui, il ne semble rien de plus urgent à la Chine que de rattraper les Etats-Unis sur tous les plans et en particulier sur le nombre d’autoroutes ou la production de véhicules automobiles. Vous imaginez les conséquences ? Il est bien évident que la production économique et les performances des entreprises mettent en jeu la rivalité. Clausewitz le disait déjà en 1820 : il n’y a rien qui ressemble plus à la guerre que le commerce. Souvent les chrétiens s’arrêtent à une interprétation eschatologique des textes de l’Apocalypse. Il s’agirait d’un événement supranaturel… Rien n’est plus faux ! Au chapitre 16 de Matthieu, les juifs demandent à Jésus un signe. « Mais, vous savez les lire, les signes, leur répond-t-il. Vous regardez la couleur du ciel le soir et vous savez deviner le temps qu’il fera demain. » Autrement dit, l’Apocalypse, c’est naturel. L’Apocalypse n’est pas du tout divine. Ce sont les hommes qui font l’Apocalypse. René Girard
Bailie livre une sorte d’Apocalypse — « révélation » où il ne s’agit pas tant de montrer la violence que de la dire — de la dire dans des termes irrécusables alors que, précisément, toute l’histoire de l’humanité pourrait se résumer en cette tentative pour taire la violence, pour nier qu’elle fonde toute société, et qu’elle doit être dépassée. Choix de taire ou de dire, choix de sacraliser ou de démasquer pour toujours. Un livre qui (…) révèle avec tant de clarté et de lucidité les « choses cachées » depuis la fondation du monde : il nous révèle dans un aujourd’hui pressant des choix qui nous concernent. Il traque le sens qui se cache au coeur des monstres sacrés ( ! ) de la littérature ou des faits retentissants de notre actualité. Impossible d’échapper à l’interpellation, de ne pas re-considérer toutes ces « choses » et surtout ce sujet — la violence — qui fait tellement partie de notre quotidien qu’on en oublie son vrai visage. (…) un cheminement révélateur pour parcourir des sentiers que nous empruntons : la littérature, la philosophie, la politique, la culture, l’information, bref, tout ce qui fait de nous des membres de cette humanité convoquée pour une lecture violente de notre heure. (…) La Violence révélée propose une analyse de la crise anthropologique, culturelle et historique que traversent les sociétés contemporaires, à la lumière de l’oeuvre de René Girard. Dans La Violence et le sacré, puis Des choses cachées depuis la fondation du monde, Girard avait montré le rôle essentiel de la violence pour les sociétés : un meurtre fondateur est à l’origine de la société. Girard met en évidence la logique victimaire : pour assurer la cohésion, le groupe désigne un bouc émissaire et défoule la violence sur lui — violence qui devient sacrée puisque ritualisée. Le meurtre et le sacrifice rituel renforcent les liens de la communauté qui échappe ainsi au chaos de la violence désorganisée. La violence sur le bouc émissaire a donc une fonction cathartique. Elle reste de la violence mais elle est dépouillée de son effet anarchique et destructeur. Les mythes garderaient mémoire de ce sacrifice mais tairaient la violence faite à la victime en la rationalisant : « le mythe ferme la bouche et les yeux sur certains événements ». Voilà donc le grand « mensonge », relayé par les rituels, des religions archaïques qui sont incapables de découvrir le mécanisme victimaire qui les fonde. Un autre concept girardien fondamental est celui du « désir mimétique ». Les passions (jalousie, envie, convoitise, ressentiment, rivalité, mépris, haine) qui conduisent à des comportements violents trouvent leur origine dans ce désir mimétique. Dans l’acceptation girardienne du terme, le désir représente l’influence que les autres ont sur nous ; le désir, « c’est ce qui arrive aux rapports humains quand il n’y a plus de résolution victimaire, et donc plus de polarisations vraiment unanimes, susceptibles de déclencher cette résolution » [Girard]. La « mimesis », souvent traduite par « imitation » (ce qui est inexact, ainsi que le souligne Bailie, car ce terme comporte une dimension volontaire alors que ce n’est pas conscient) est cette « propension qu’a l’être humain à succomber à l’influence des désirs positifs, négatifs, flatteurs ou accusateurs exprimés par les autres » . Personne n’échappe à cette logique. D’où l’effet de foule qui exacerbe les comportements mimétiques. La rivalité qui naît de la mimesis — on désire ce que désire l’autre — oblige à résoudre le conflit en le déplaçant sur une victime. Or le Christianisme démonte le schéma sacrificiel en révélant l’innocence de la victime : la Croix révèle et dénonce la violence sacrificielle. Elle met à nu l’unanimité fallacieuse de la foule en proie au mimétisme collectif et la violence contagieuse : la foule, elle, « ne sait pas ce qu’elle fait », pour reprendre les paroles du Christ en croix. Jésus propose une voie hors de la logique des représailles et de la vengeance en invitant à « tendre l’autre joue ». La non-violence révèle à la violence sa propre nature et la désarme. A partir des concepts girardiens, Bailie examine les conséquences de la révélation évangélique pour la société humaine. Il entreprend l’exploration systématique de l’histoire de l’humanité et sa tentative pour sortir du schéma de la violence sacrificielle. Son hypothèse centrale est que « la compassion d’origine biblique pour les victimes paralyse le système du bouc émissaire dont l’humanité dépend depuis toujours pour sa cohésion sociale. Mais la propension des êtres humains à résoudre les tensions sociales aux dépens d’une victime de substitution reste ». Ce que les Ecritures « doivent accomplir, c’est une conversion du coeur de l’homme qui permettra à l’humanité de se passer de la violence organisée sans pour autant s’abîmer dans la violence incontrôlée, dans la violence de l’Apocalypse » [p. 31]. Or qu’en est-il ? La Bible, en proposant la compassion pour les victimes, a permis « l’éclosion de la première contre-culture du monde, que nous appelons la ‘‘culture occidentale’’ ». La Bible, notre « cahier de souvenirs », est une chronique des efforts accomplis par l’homme pour renoncer aux formes primitives de religion et aux rituels sacrificiels, et s’extirper des structures de la violence sacrée. Ainsi, avec Abraham, le sacrifice humain est abandonné ; les commandements de Moise indiquent la voie hors du désir mimétique (« tu ne convoiteras pas » car c’est la convoitise qui mène à la rivalité et la violence). Baillie s’attarde sur le récit biblique car pour lui il contient une valeur anthropologique essentielle ; il permet en effet d’observer « les structures et la dynamique de la vie culturelle et religieuse conventionnelles de l’humanité et d’être témoin de la façon dont ces structures s’effondrent sous le poids d’une révélation incompatible avec elles ». Peut-être peut-on parler de prototype de l’avènement de l’humanité à elle-même. Dans la Bible, la révélation est en cours et l’on peut mesurer les conséquences déstabilisantes sur le peuple de cette révélation. Pas un hasard, donc, que le Christ se soit incarné dans la tradition hébraïque déjà aux prises avec la révélation. (…) Les Evangiles, donc, ont rendu moralement et culturellement problématique le recours au système sacrificiel. Toutefois, « les passions mimétiques qu’il pouvait jadis contrôler ont pris de l’ampleur, jusqu’à provoquer la crise sociale, psychologique et spirituelle que nous connaissons ». L’Occident, en effet, est sorti du schéma de la violence sacrificielle, mais son impossibilité à embrasser le modèle proposé par l’Evangile a pour conséquence la descente dans la violence première. La distinction morale entre « bonne violence » et « mauvaise violence » n’est plus « un impératif catégorique ». Puisque nous vivons dans un monde où la violence a perdu son prestige moral et religieux, « La violence a gagné en puissance destructrice »: elle a perdu «  son pouvoir de fonder la culture et de la restaurer ». L’effondrement de la distinction cruciale entre violence officielle et violence officieuse se révèle par exemple dans le fait que les policiers ne sont plus respectés (Bailie oppose cela à la scène finale de Lord of the Flies où les enfants sont arrêtés dans leur frénésie de violence par la simple vue de l’officier de marine : son « autorité morale » bloque le chaos). Donc, puisque le violence a perdu son aura religieuse, « la fascination que suscite sa contemplation n’entraîne plus le respect pour l’institution sacrée qui en est à l’origine. Au contraire, le spectacle de la violence servira de modèle à des violences du même ordre ». De la violence thérapeutique, on risque fort de passer à une violence gratuite, voire ludique. A l’instar du Christ qui utilise les paraboles pour « révéler les choses cachées depuis la fondation du monde  », Bailie utilise des citations tirées de la presse contemporaine « de façon à montrer quelles formes prend la révélation de la violence dans le monde d’aujourd’hui ». Bailie note plusieurs résurgences du « religieux », dans le culte du nationalisme par exemple. Le nationalisme fournit en effet une forme de transcendance sociale qui renforce le sentiment communautaire, et devient un « ersatz de sacré » qui conduit encore à la violence sur des « boucs émissaires ». Il note aussi comment la rhétorique de la guerre légitime (mythifie même) la violence. Ainsi ce général salvadorien chargé du massacre de femmes et d’enfants en 1981 s’adresse à son armée en ces termes : « Ce que nous avons fait hier et le jour d’avant, ça s’appelle la guerre. C’est ça, la guerre […] Que les choses soient claires, il est hors de question qu’on vous entende gémir et vous lamenter sur ce que vous avez fait […] c’est la guerre, messieurs. C’est ça la guerre ». La philosophie même, pour Bailie, participerait du sacré mais n’en serait peut-être que le simulacre car « elle a érigé des formes de rationalité dont la tâche a été d’empêcher la prise de conscience de la vérité ». D’ou son impasse en tant que vraie transcendance. Dans le combat entre les forces du sacrificiel et de la violence collective, et la « déconstruction à laquelle se livre l’Evangile », qu’en est-il de l’autre protagoniste du combat, celui qui représente la révélation évangélique ? Sa puissance est d’un autre ordre. Bailie la voit à l’oeuvre, par exemple, dans deux moments, le chant d’une victime sur la montagne de la Cruz, et la prière d’un Juif à Buchenwald : « Paix à tous les hommes de mauvaise volonté  ! Qu’il y ait une fin à la vengeance, à l’exigence de châtiments et de représailles ». Et Bailie de conclure : « si nous ne trouvons le repos auprès de Dieu, c’est notre propre inquiétude qui nous servira de transcendance ». Le texte de l’Apocalypse « révèle » ce que les hommes risquent de faire « s’ils continuent, dans un monde désacralisé et sans garde-fou sacrificiel, de tenir pour rien la mise en garde évangélique contre la vengeance ». La seule façon d’éviter que l’Apocalypse ne devienne une réalité est d’accueillir l’impératif évangélique de l’amour. Pour Girard, « l’humanité est confrontée à un choix […] explicite et même parfaitement scientifique entre la destruction totale et le renoncement total à la violence ». A sa suite, Bailie identifie deux alternatives : soit un retour à la violence sacrée dans un contexte religieux non biblique, soit une révolution anthropologique que la révélation chrétienne a générée. Il s’agira donc d’arriver à résister au mal pour en empêcher la propagation : « la seule façon d’éviter la transcendance fictive de la violence et de la contagion sociale est une autre forme de transcendance religieuse au centre de laquelle se trouve un dieu qui a choisi de subir la violence plutôt que de l’exercer ». Marie Liénard
La concurrence entre États a pris une forme nouvelle et nous devons être prêts à y faire face. Les menaces auxquelles nous sommes confrontés ne sont pas à des milliers de kilomètres mais sont maintenant aux portes de l’Europe. Nous avons vu comment la guerre informatique peut être menée sur le champ de bataille et perturber la vie des gens. Au Royaume-Uni, nous ne sommes pas à l’abri de cela. Général Nick Carter
La menace du terrorisme international (…) s’est diversifiée et est plus dispersée, et nous voyons le phénomène que Daech représente émergeant dans d’autres parties du monde. Et bien sûr, nous avons appris que n’importe qui peut devenir un terroriste ces jours-ci – simplement en louant un véhicule ou à coups de machette. (…) Nous vivons aujourd’hui dans un monde beaucoup plus compétitif et multipolaire, et la nature complexe du système mondial a créé les conditions dans lesquelles les États sont en mesure d’affronter la concurrence de nouvelles façons, en deçà de ce que nous aurions défini comme une « guerre » dans le passé. Mais, ce qui est inquiétant, c’est que tous ces États sont passés maîtres dans l’exploitation des zones d’ombre entre la paix et la guerre. Ce qui constitue une arme dans cette zone d’ombre ne fait pas nécessairement “boum”. L’énergie, l’argent sous forme de pots-de-vin, les pratiques commerciales malhonnêtes, les cyberattaques, les assassinats, les fausses nouvelles, la propagande et même l’intimidation militaire sont autant d’exemples d’armes utilisées pour tirer profit de cette ère de « concurrence constante. L’architecture internationale fondée sur des règles qui a assuré notre stabilité et notre prospérité depuis 1945 est donc menacée. Il ne s’agit pas d’une crise, ni d’une série de crises auxquelles nous sommes confrontés. C’est un défi stratégique. Et cela nécessite une réponse stratégique. Gen Nick Carter (chef d’état-major des forces britanniques)
L’islamisme, c’est le FN du musulman déclassé. Hakim El Karoui
J’étais outré lors des débats par les rires. Moi, ça ne me fait pas rire. Je ne suis pas ici au spectacle. Bendaoud a réussi à transformer le tribunal en théâtre de boulevard. Ces énergumènes n’ont ni foi ni loi. Victime des attentats du Bataclan
Alors d’abord, une femme ayant été violée considère qu’elle a été souillée, à mon avis elle intériorise le discours des autres autour d’elle. (…) Je pense que ça c’est un résidu d’archaïsme (…) Ça c’est mon grand problème, je regrette beaucoup de ne pas avoir été violée. Parce que je pourrais témoigner que du viol on s’en sort. Mais par contre ça m’est arrivé d’avoir des rapports sexuels avec des gens qui ne me plaisaient pas spécialement. Parce que voilà c’était plus facile de céder à la personne ou parce que c’était une partouze et qu’on était en groupe. Catherine Millet
Les hébergements proposés ne le sont que pour quelques jours et on ballotte les gens d’un bout à l’autre de l’Ile-de-France. Beaucoup ne veulent pas quitter leur bout de trottoir de peur de perdre leur place et le peu d’affaires qu’ils conservent, mais aussi de couper les liens qu’ils ont pu nouer avec les riverains, les commerçants. Ils ont besoin de stabilité et on ne la leur offre pas. Nicolas Clément (collectif Les morts de la rue, bénévole au Secours catholique)
Pour ces jeunes gens, la rue, c’est d’abord le choix d’être en marge, souvent en groupe. Et même quand ce choix n’en est plus un, il reste le désir de ne pas être contraint par des horaires, la collectivité, la promiscuité ou la nécessité de quitter ses animaux, comme c’est le cas dans les centres d’accueil. Marie-Laurence Sassine
Trois Capverdiens ont été interpellés, dimanche soir à Clichy-sous-Bois (Seine-Saint-Denis), pour violences volontaires, acte de barbarie et anthropophagie ayant entraîné une mutilation permanente. Vers 18 heures, allée Hector-Berlioz, quatre hommes se disputent pour une histoire d’argent. Trois hommes se liguent pour en frapper un quatrième. Ils le mordent violemment à la lèvre inférieure et à l’oreille gauche avant d’ingérer les morceaux de chair arrachés. La victime se défend en portant des coups à ses agresseurs. Elle parvient à blesser l’un d’eux à une cheville. La police et les secours sont finalement intervenus. Les trois agresseurs ont été arrêtés. Les deux blessés, victime et agresseur, ont été transportés à l’hôpital de Montfermeil (Seine Saint-Denis). Le commissariat est chargé de l’enquête. Le Parisien
This election season, the candidacy of Donald Trump has provoked a crise de conscience in the ranks of conservatives. But whatever our sympathy for those who banded together to oppose Trump in the January 21 issue of The National Review or for the politicians who have brawled with him on stage, and of whatever use such gestures are politically, they surely have had little value in clarifying the crisis of conservatism that has led to Trump’s rise. Instead of focusing on Trump’s business practices and on the ignorance of his supporters, conservatives might do well to consider the possibility that his success reflects an objective political reality: the relative uselessness in a victimocracy of taking “conservative positions,” when the more urgent task is to relegitimize the liberal-conservative dialogue through which policy has traditionally gotten made in a democratic republic. In a word, restoring the art of the deal.  (…) And it goes unmentioned on the right as well as the left that the result of the latter’s promotion of minority concerns not as group interests but in the guise of victimary social justice is that, while its bureaucratic saviors enrich themselves, the minority community has experienced previously unknown levels of social disintegration, with results clearly visible in Detroit, Baltimore, Washington DC, Saint Louis…. There are precious few fora to the left of the ominous “alt-right” where such concerns can be aired. As I pointed out in Chronicle 508, Trump embodies far more than he articulates resistance to the victimocracy. Yet this is indeed an issue concerning which, at this historical moment, embodiment is more important than articulation. Although Trump rarely denounces PC by name, his demeanor loudly proclaims his rejection of White Guilt—unlike Bernie, he has no trouble telling Black Lives Matter protesters that “all lives matter.” Trump’s unexpected staying power—leading to his “presidential” performance at the March 10 debate—reflects to my mind far more than attractiveness to the benighted bearers of poor-white resentment. On the contrary, Trump’s continual emphasis on “deals” suggests a sharp intuition of how to adapt conservatism to the current victimocratic context. Before we can exercise Buckley’s Burkean resistance to unnecessary change, we have to return to the left-right dichotomy of the Assemblée Nationale. What is required at this moment is not conservatism as usual, but second-degree conservatism, metaconservatism. The contempt of the voting public for Washington’s inability to “get anything done” reflects the fact that under the current administration, the shift of Democratic politics from liberalism to progressivism, from focusing on the concerns of the working class to those of ascriptive minorities, involves a fundamental change from defending interests to seeking justice. The first can be negotiated on a more or less level footing with opposing interests; the second can only be resisted by unregenerate evil-doers, which is more or less the way the current president and his potential Democratic successors characterize the representatives of the other party. In this noxious context, the (meta)conservative position is not to deny victimary claims, but tonormalize them: to turn them back into assertions of interests to be negotiated as political questions were in days of old—in a word, into issues that can be settled by making a deal. Victimary activism should not in itself guarantee representative status for its leaders on campuses and elsewhere. But when university officials find it appropriate to hold discussions with representatives of the black or gay or Muslim student body, by making it clear that they view the latter as interest groups rather than as communities of the oppressed, they can avoid putting themselves, as such officials all too often do, in a situation of moral inferiority. There is no reason not to allow a group to express what it considers its legitimate interests; there is every reason not to consider the expression of these interests a priori as “demands for justice.” In their preoccupation with denouncing Trump as a false conservative, the guardians of the flame forget that at a time when the victimary left seeks to portray the normal order of things in American society as founded on privilege and discrimination, Trump’s supporters turn to him as a figure of hope because his mind, unclouded by White Guilt, views the political battlefield, foreign as well as domestic, as a place for making deals. This used to be called Realpolitik. All too often, to read today’s mainstream press, let alone more extreme publications such as the new New Republic or Salon, is to be subjected to the verbal equivalent of race war. The political discourse of Sanders and Clinton is deeply impregnated with this same rhetoric. Whether or not Trump is its nominee, I hope the Republican party does not need another general election loss to teach it that to articulate and defend a conservative position today, it is first necessary to reject the victimary moralization of politics and return to the liberal-democratic continuum within which conflicts can be mediated. At that point, regardless of the party in power, liberals and conservatives can argue their points, and then come together and make a deal. Eric Gans
One of Christianity’s contributions to civilization has been a startling compassion for the victim. As René Girard has pointed out, from the beginning of time primitive peoples focused their animus on the outsider, the oddball, or the eccentric in their midst. It was the disabled, the alien, the poor, and the weak who most often took the blame for society’s ills. The crowd turned on them as the origin and cause of their problems. They became the scapegoat. As they were ostracized, excluded, persecuted, and killed, the source of the tribe’s problems was eliminated. Consequently, the tribe felt cleansed. The violence unleashed a feeling of power and freedom. As the evil was purged, thrill surged. All was well. Life could continue and the tribe could prosper. Until, of course, another crisis developed—and at that point another victim would be needed. Because of the regularity of the crises, religions developed the ritual of regular sacrifice. Victims were found, throats were cut, blood was shed, and if animals were substituted, it did not mitigate the truth that the society still ran on the blood-fuel of the victim. This may seem terribly primitive in a modern age, until one see videos of ISIS soldiers ritually beheading their victims. Modern Americans may think they are far removed from the barbarities of the Aztecs until they view a video of a wine-sipping high priestess of the cult of abortion describing how she dismembers children and harvests their organs. Is this so far removed from the haruspication of the ancients? When crazed and enraged young men—be they Islamist or racist extremists—open fire on their innocent victims, are we so far from Girard’s theory of the scapegoat? Girard points out that Jesus of Nazareth turned the model on its head. He does so first by valuing the victim. The poor, the outcast, the crippled, diseased, blind, and demon-possessed are his prizes. He treasures children and magnifies women. He turns the sacrificial system upside down not only by valuing the victim, but by becoming the victim. He accepts the victim role and willingly becomes “the Lamb of God” who takes away the sin of the world. He defeats the sacrificial system by embracing it. He breaks it from the inside. For the last two thousand years, the world has been learning that the victim is the hero. The problem is that everyone is jumping on the bandwagon. Being a victim is fashionable—ironically, becoming bullied is now the best way to bully others. It works like this: If you want to move forward in the world, make progress for you and your tribe, further your ambitions, justify your immoral actions, grab a bigger piece of the pie, and elbow others away from the trough, simply present yourself and your tribe as victims. Once you successfully portray yourselves as a poor, outcast, persecuted, minority group you instantly gain the sympathy of all. The first key to success in this campaign is to portray your victim condition as something over which you have no control. This is clear when the victim group is a racial or ethnic minority. The same sense of unjust destiny has to be produced for other groups. So the feminists have exploited the technique to portray all women as downtrodden. Homosexual campaigners have likewise insisted that their condition is something they were born with, and now anyone with a sexual proclivity that is other than heterosexual can be portrayed as a misunderstood and persecuted victim. People suffering from any kind of illness, disability, or misfortune are victims of some sort of injustice, cruelty, or neglect. Those who suffer from poverty, addiction, broken families, psychological problems, emotional distress, or just plain unhappiness are victims too. The victim mentality is linked with an entitlement culture: Someone must be culpable for the unhappiness of the victims because someone should be responsible for making them happy. The second step in effective victim-campaigning is to accumulate and disseminate the propaganda. Academic papers must be written. Sociological studies must be undertaken. Groundbreaking books must be published. Stories of the particular minority group being persecuted must make front page news. The whimpers of the persecuted must rise to heaven. The shock at their victimhood must be expressed as “sadness,” “concern,” and “regret.” If one is not sympathetic, if one is reticent to pour balm in the victim’s wounds, then the bullying begins. You must recognize the victim. You must be sympathetic. You must be tolerant. You must join the campaign to help the victim, solve their problems, and make them happy at last. If you do not, you are not only hard-hearted, you are part of the problem. The third stage of the campaign is the release of anger. Once the victim is identified and the information is widespread, the rage can be released. The anger must be expressed because, without knowing it, a new cycle of tribal scapegoating has developed. As the tribe gathers around the victim in sympathy, they must find the culprit, and their search for the culprit (whether he is guilty or not does not matter) sends them on the same frantic scapegoating quest that created their victim in the first place. The supposed persecutors have now become the persecuted. The unhappiness of the tribe (which presents itself as sympathy for the victim) is now focused on violence against the new victim—and so the cycle of sin and irrational rage continues. Observe American society today. Everywhere you look we are apportioning blame and seeking scapegoats. The blacks blame the whites. The whites blame the blacks. The homosexuals blame the Christians. The Christians blame the homosexuals. The Republicans blame the immigrants. The immigrants blame the residents. The workers blame the wealthy. The wealthy blame the workers. Why has our society descended into the violence of scapegoating and blame? Because it is inevitable. The victimhood cycle will continue through cycles of revenge and further victimhood unless there is an outlet. Where is there an end to the cycle of violence and victimization? There is only one solution: Find a constant victim—one who is the eternal victim and remains the victim. How is this done? It is done within the religion of a society. If a society has a religion of sacrifice the ritual victim becomes the focus of the tribal animus. The ritual victim becomes the constant scapegoat. The ritual victim becomes the psychological safety valve. Catholicism, of course, is the only religion in the modern world which, astoundingly, still claims to be offering a sacrifice. This is why the ancient celebration of the Mass is still so vital in the modern world—because there the one, full, final sacrifice is re-presented for the salvation of the world. The problem is that we are not a sacrificial and a sacramental people. We do not understand what the liturgy calls “these holy mysteries.” Most Catholics in America are embarrassed by the language of sacrifice. We are a blandly utilitarian race–shallow, and lacking in imagination. We are uncomfortable with blood sacrifices and cannot understand the rituals of redemption. American Catholics prefer their liturgy to be a banal family meal where they sing happy songs about making the world a better place. It is no longer a sacred sacrifice or a holy mystery, but a cross between a campfire and a pep rally. Dwight Longenecker
In recent years, a number of Christian writers, inspired by French critic and philosopher René Girard, have stressed with new urgency how the Bible shows the way in which groups and societies work out their fears and frustrations by finding scapegoats. Because we compete for the same goods and comforts, we need to sustain our competition with our rivals and maintain distance from them. But to stop this getting completely out of hand, we unite with our rivals to identify the cause of the scarcity that makes us compete against each other, with some outside presence we can all agree to hate. Just as the BBC drama suggested, Jesus’s context was one where Judaeans and Romans equally lived in fear of each other, dreading an explosion of violence that would be destructive for everyone. Their leaders sweated over compromises and strategies to avoid this. In such a context, Jesus offered a perfect excuse for them to join in a liberating act of bloodletting which eliminated a single common enemy. The spiral of fear was halted briefly. Frequently in this mechanism, the victim has little or nothing to do with the initial conflict itself. But in the case of Jesus, the victim is not only wholly innocent; he is the embodiment of a grace or mercy that could in principle change the whole frame of reference that traps people in rivalry and mutual terror. Thus the scapegoat mechanism is exposed for what it is – an arbitrary release of tension that makes no difference to the underlying problem. And if you want to address the underlying problem, perhaps you should start listening to the victim. (…) But what if the Christian story (…) proposed a way of understanding some of the most pervasive and dangerous mechanisms in human relationships, interpersonal or international? It doesn’t take much imagination to see how internally divided societies find brief moments of unity when they have successfully identified some other group as the real source of their own insecurity. Look at any major conflict in the world at the moment and the mechanism is clear enough. Repressive and insecure states in the Islamic world demonise a mythical Christian ‘West’, while culturally confused, sceptical and frightened European and North American societies cling to the picture of a global militant Islam, determined to ‘destroy our way of life’. Two fragile and intensely quarrelsome societies in the Holy Land find some security in at least knowing that there is an enemy they can all hate on the other side of the wall. A crumbling dictatorship in Zimbabwe steps up the rhetoric of loathing and resentment towards the colonial powers that create the poverty and the shortages. Nearer home, disadvantaged communities make sense of their situation by blaming migrants and asylum seekers. It’s not that the fears involved are unreal. Global terrorism is a threat, Israel and Palestine really do menace each other’s existence, colonialism isn’t an innocent legacy and so on. But the exploitation of these real fears to provide a ‘solution’ to more basic problems both breeds collective untruthfulness and makes any rational handling of such external fears infinitely harder. It breeds a mentality that always seeks to mirror the one who is threatening you. It generates the ‘zero-sum game’ that condemns so many negotiations to futility. Worst of all, it gives a fragile society an interest in keeping some sort of external conflict going. Consciously or not, political leaders in a variety of contexts are reluctant to let go of an enemy who has become indispensable to their own stability. The claim of Christianity is both that this mechanism is universal, ingrained in how we learn to behave as human beings and that it is capable of changing. It changes when we recognise our complicity and when we listen to what the unique divine scapegoat says: that you do not have to see the rival as a threat to everything, that it is possible to believe that certain values will survive whatever happens in this earth’s history because they reflect the reality of an eternal God; that letting go of the obsessions of memory and resentment is release, not betrayal. (…) Yes, the Christian church has been guilty of colossal evasion, colluding in just those scapegoating mechanisms it exists to overcome. Its shameful record of anti-semitism is the most dramatic reversal of the genuine story it has to tell, the most dramatic example of claiming that the killing of Jesus was indeed about them and not us. Rowan Williams (Archbishop of Canterbury)
In Girard’s analysis, the Cult of Victimhood is, though unacknowledged by its practicioners, literally a Christian heresy (or more accurately, a Judeo-Christian heresy, if one can say that).  For Girard, the death and resurrection of Jesus Christ reveals to the world the mechanism of scapegoating–a victim is selected from among the people and sacrificed in order to discharge our rivalrous, imitative desires, and that sacrifice becomes both ritualized and camouflaged so that we are unaware of our participation.  Jesus, finishing a process begun at the beginning of the Hebrew Scriptures, comes to strip off the veil over our eyes, to reveal to us the truth.  Where once we held fast to the idea that the victim really deserved to be sacrificed, we now understand that the victim is innocent. Girard insists that this bell cannot be un-rung, and society can never go back to the way it was prior to Easter Sunday.  But that does not mean that scapegoating is ended forever.  It simply means that we as a people cannot rely on the simplistic old versions of the sacred to sustain the Big Lie.  Instead, if we want to avoid the hard work of imitating Jesus, forgiving our enemies, and learning to live in peace, we have to construct a new version of the Big Lie.  This new narrative has to incorporate on some level what Alison calls the « Intelligence of the Victim » that is provided by Jesus’s life, death and resurrection (since that is now a permanent part of human understanding), while still finding a way to create space for sacrificing victims. One way to do this, as Jean-Pierre Dupuy has explored in Marks of the Sacred and Economy and the Future, is to set up supposedly « neutral, » technocratic systems to, in essence, « do the dirty work for you » while keeping a clean conscience (« I’m not punishing the poor, it’s just ‘market forces’ that are leaving people destitute » etc.).  But the other way is through the Cult of Victimhood.  The Cult of Victimhood begins by appropriating the Intelligence of the Victim, recognizing the truth that discrete groups are often persecuted unjustly by virtue of being a discrete group, and not as a result of anything for which they are responsible.  And the Cult of Victimhood insists, correctly, that persecution of the particular discrete group at issue is unjust and should be stopped.  So far, so good.  But then the Cult of Victimhood turns being a victim into a status, defining itself in terms of the marker (either directly or indirectly) of having been through the experience of being a victim. The Cult of Victimhood is thus an inversion of the normal, pre-Christian process of the Sacred–rather than the majority forming an identity over and against some identifiable minority victim or group of victims through the process of victimization, the minority forms an identity over and against the majority by virtue of being victimized, either presently or at some point in the past. This creates three serious problems.  First, the identity of the group is tied up in the status of being a victim.  Thus, perversely, there is an incentive for the minority to seek to be victimized, because it supports and reinforces the group identity, leading to counter-productive co-dependent relationships with the persecuting majority.  Or, at a minimum, the minority needs to perceive itself as being victimized in order to shore up its self-identity, leading to incentives to find persecution behind every rock or tree, even when it is not there. The second problem is that the Cult of Victimhood creates a tempting platform to seize the moral high ground.  In light of the message of Jesus, we have an obligation to have special moral concern for victims as victims.  But it does not follow that those that are victimized have some special moral qualities or status by virtue of being victims.  Being a victim does not necessarily make you wiser, or more just, or better able to discern moral realities in the world around you, because being a victim is ultimately and fundamentally arbitrary.  As the great Ta-Nehisi Coates says, « [w]e, too, are capable of fictions because, as it turns out, oppression confers no wisdom and is rarely self-improving. »  But the Cult of Victimhood seizes on being a victim to provide a kind of imputed righteousness.  Once again, this is an inversion for the old vision of the Sacred–whereas before the society explained that victims became victims through some narrative of moral failure, now the victims understand their victim status through a narrative of their own moral superiority. In doing so, it sets up a purely binary, Manichean distortion of the Gospel message, dividing the world into fixed categories of victims who are righteous and victimizers who are unrighteous.  This binary system acts as a kind of moral shield for their own behavior.  The logical chain goes like this:  because I am a victim, I am righteous; because I am righteous, those that challenge or critique that righteousness (especially if the critique comes from those that victimized me) are per se wrong and their critique is per se illegitimate; thus, I can stay in a comfortable bubble of my own imputed righteousness.  Because I am an innocent victim, I don’t have to take seriously any critiques of my own actions. This in turn leads to the third problem.  Because of the power of feature #1 and especially feature #2 of the Cult of Victimhood, everyone wants to get in on the action.  And, given both the pervasive nature of scapegoating and the cultural awareness of the phenomenon (even if inchoate) brought about by thousands of years of Judeo-Christian presence, everyone can get in on the action if they look hard enough.  Everyone can craft a story of why they are the « real » victims over and against some group of victimizers.  What results is an utterly intractable set of mutually incompatible victimhood narratives, in which every group is the righteous but persecuted minority over and against some nefarious overculture. In an attempt to resolve this deadlock, the basic instinct (especially for the partisans of one competing narrative or another) is to try to adjudicate who are the « real » victims and who is the « fake » victims.  Girard would insist that this is an utterly futile activity, because all of these stories of victimhood are on some level true and on some level self-serving nonsense.  The fact of being the victim is true, but the narrative of why the victimization occurred, tied into some group identity and moral status, is not.  And it is not true because, again, being a victim is arbitrary.  Sometimes you are victimized because of some trait you happen to have (like race or gender), sometimes it is because of some social group you happen to belong to that happens to be on the short end of the stick for whatever reason (like LGBT folks), sometimes it is for no reason at all.  The only real difference between the victim and the victimizer is circumstance.  Or, to put it another way, there has only been one truly innocent victim in all of history, and He was last seen outside of Jerusalem 2000 years ago and 40 days after Easter Sunday. Again, it’s crucial, here and elsewhere, to draw a very clear line between the fact of victimization and the status as a victim.  People get victimized, and we have a moral obligation to try to end the victimization.  But the Cult of Victimization makes that project more difficult, because it weaponizes victimization and intermixes genuine victimization with dubious claims of moral righteousness.  It also incentivizes out-and-out bogus claims of victimization, because the power of victimhood status is too enticing. To see an example of the Cult of Victimhood in action, consider this piece from Andrew Sullivan about Trump.  In the piece, Sullivan makes the point that one key dimension of why white, working-class voters have rallied to Trump is the disdain shown by cultural elites (mostly liberal but also conservative, to the extent those are still distinct categories) toward the culture and values of said white working-class people.  The reaction on social media to the piece was very telling.  Instead of pushing back on the thesis (i.e., « you are wrong, Andrew, we don’t disdain the values of these folks. »), or to admit the thesis and stand firm on the position (i.e. « yes, Andrew, we do disdain the values of these folks because these values are bad. »), the reaction was to criticize Sullivan for failing to assert that racism (and, to a lesser extent, homophobia) was the « real » reason why these voters were supporting Trump. First off, Sullivan does talk about that in the piece.  But, more to the point, seizing on Sullivan’s purported failure to talk about race or homophobia is a way to side-step and de-legitimize the basic point that cultural elites disdain a big chunk of the population.  Because, if the « real » issue is race or homophobia, then in the Cult of Victimhood world the issues and objections of white working class folks are per se illegitimate, because they are the unrighteous victimizers.  In other words, yelling at Sullivan for failing to talk about race is another way of saying « their assertion of victimhood status is bogus because my victimhood status is real, and because my victimhood status is real their assertion of victimhood status must be bogus. »  And, of course, the same story can (and is) being said on the other side.  Which is why, along the lines of Sullivan’s piece, the 2016 U.S. Presidential election has been a heretofore unprecedented orgy of the Cult of Victimhood from all sides, and promises to become even more grotesque as we get closer to November. (…) The point is to talk about how the Cult of Victimhood works, and why it makes these kinds of debates so intractable.  No matter how real the persecution, the stories people tell regarding the persecution are fundamentally unreliable, especially if they divide the world into an « us » and a « them. »  And, once they are a « them, » we can stay safe in our bubble of righteousness. The power of Girard’s ideas, for me, is the constant and destabilizing claim of a radical equality–we are all victims, and we are all victimizers.  This doctrine cuts through both our self-serving claims to goodness as well as the paralyzing guilt of our wickedness. Michael Boyle
Even his most sympathetic biographers acknowledge that, as an officer of the Indian Imperial Police in Burma, he paid regular visits to the waterfront brothels of Rangoon. After spending time in Morocco, he also confessed to his friend Harold Acton that he ‘seldom tasted such bliss as with certain Moroccan girls’. A friend recalled Orwell saying that ‘he found himself increasingly attracted by the young Arab girls’. He confessed to the same friend that he told his wife, Eileen, he ‘had to have one of these girls on just one occasion’. Eileen agreed, and so he went ahead. During his marriage to Eileen, Orwell made an improper advance to a young woman, Lydia Jackson. ‘He did not attract me as a man and his ill health even aroused in me a slight feeling of revulsion,’ she recalled. Once he was better, he wrote Lydia a suggestive letter, letting her know when his wife was away, and adding: ‘I know it’s indiscreet to write such things in letters, but you’ll be clever & burn this, won’t you?’ But Lydia had no wish to go along with this deceit. ‘His masculine conceit annoyed me,’ she said. After the sudden death of Eileen, Orwell made a pass at another young woman, who lived in the flat below. ‘I wonder if you were angry or surprised when I sort of made advances to you that night . . .’ he wrote to her. ‘It is only that I feel so desperately alone . . . Of course, it’s absurd to make love to someone of your age.’ A few years ago, letters were discovered in which a childhood friend, Jacintha Buddicom, revealed that when Orwell was 15 and she was 17, a bit of canoodling had accelerated into something more violent, and he had attempted to rape her. Jacintha shouted, kicked and screamed before running home with a bruised hip and a torn skirt. Afterwards, she broke off all contact with him. Nearly 60 years later, Jacintha wrote to a relative about the additional hurt she suffered when she realised he had turned her into a character in his most famous book. She wrote: ‘At least you have not had the public shame of being destroyed in a classic book as Eric did to me. Julia in Nineteen Eighty-Four is clearly Jacintha, of that I feel certain . . . in the end he absolutely destroys me, like a man in hobnailed boots stamping on a spider. ‘It hurt my mother so much when she read that book that we always thought it brought on her final heart attack a few days later. Be glad you have not been torn limb from limb in public.’ Does this mean the works of George Orwell should be removed from libraries and bookshops? Of course not. But if he is to be excused, then why not other literary heroes? The Daily Mail
What a scandal for our times. Oxfam, that upholder of modern-day virtue, unassailable in its righteousness, buried for seven years that its aid workers exploited young girls. The men abused their power to have sex with desperate victims of the Haiti earthquake — the very people they were supposed to protect. Sadly Oxfam is not alone. Andrew Macleod, former chief operator of the UN Emerging Coordination Centre warns the infiltration of the aid industry by paedophiles is on the scale of the Catholic church — if not bigger. The aid industry has manipulated public opinion with the help of celebrities and politicians eager for the glitz of poverty porn. It’s a powerful and cosy lobby. Oxfam and Save the Children are prime overseas contractors for the DfID1. Many DfID workers are former activists from the NGO sector. Western media depend on aid agencies for access and transport in conflict areas. Dambisa Moyo, a global economist from Zambia, points out the first world has sent more than $1 trillion to Africa over the past 50 years. Far from ending extreme poverty, this fabulous sum promoted it. Between 1970 and 1998, when aid flows to Africa were at their peak, poverty in Africa rose from 11 per cent to a staggering 66 per cent. Of course there are other factors. But the more development aid a country receives, the less likely it is to enjoy economic success. Aid distorts home markets. Food aid, for example, causes agricultural sectors to shrink and makes famine more rather than less likely. The cascade of aid money permits government to abdicate its responsibility to fund health care, education and infrastructure. It promotes a disconnect between a government and its citizens. When foreign donors cover 40 per cent of the operating budgets of countries such as Kenya and Uganda, why would leaders listen to their citizens? Schmoozing2 foreign donors comes first. What Africa needs is not more ‘Band Aid solutions’ but jobs for the 60 per cent of Africans under the age of 24. ’And aid,’ as Moyo says, ‘has never created a single job.’ On Radio 4’s Today programme this week, Madeleine Rees, a human rights lawyer, insisted: ‘The majority of aid does good.’ She went on, ‘Who is going to get hurt if the aid budget is destroyed?’ Of course, like obedient children, we are meant to reply, ‘The poor.’ But as more and more stories emerge about waste and abuse, I wonder if aid doesn’t do more harm than good. Harriet Sergeant
Quel silence assourdissant face au suicide démographique de l’Europe à l’horizon 2050 ! Les projections démographiques des grandes régions du monde d’ici là sont connues et réévaluées tous les deux ans par les Nations unies et régulièrement par Eurostat pour les Etats membres de l’Union européenne[2], mais il faut être un spécialiste des bases de données pour s’en servir. De fait, personne n’en parle, surtout à Bruxelles où l’on préfère produire des rapports sur les révolutions technologiques, le développement durable ou la transition énergétique. Nous devons remplir notre fonction d’alerte, même si nous savons que nous ne serons plus là en 2050 pour regretter de ne pas avoir été entendus. Contrairement à l’Amérique du Nord qui verrait sa population augmenter de 75 millions d’habitants (soit deux fois moins que l’Amérique du Sud), l’Europe pourrait stagner autour de 500 millions d’habitants et perdre 49 millions de personnes en âge de travailler dans la tranche des 20-64 ans, dont 11 millions pour l’Allemagne. L’Espagne et l’Italie devraient aussi perdre de 7 à 8 millions d’actifs potentiels. La France pourrait se réjouir de quasiment rattraper l’Allemagne, ce qu’en réalité le Royaume-Uni devrait réaliser avant elle. Il est illusoire de se réjouir d’une telle perspective car nos voisins sont aussi nos principaux débouchés : 87% de ce qui est produit en France est consommé en Europe dont 70% pour la France, et 17% pour les exportations (56% des 30% exportés dans le monde). Les autres enseignements de la tectonique démographique d’ici à 2050 ne sont pas moins interpellants : la Chine, le Japon et la Russie perdraient respectivement 38 millions, 20 millions et 15 millions d’habitants alors que l’Inde augmenterait de près de 400 millions d’habitants et dépasserait la Chine d’au moins 300 millions d’habitants. La saignée sera particulièrement forte pour la tranche d’âge des 20-64 ans d’ici à 2050 : – 22 millions pour la Russie, -20 millions pour le Japon et – 195 millions pour la Chine. Les Etats-Unis verraient leurs actifs potentiels augmenter de presque 20 millions dans la période. Il faudra des bras et des cerveaux pour compenser ces pertes d’actifs. Chance ? Dans le même temps, la population de l’Afrique devrait augmenter de 1,3 milliard, dont 130 millions rien que pour l’Afrique du Nord. C’est dire que la pression migratoire sur l’Europe va être plus forte que jamais ! Ce choc démographique (implosion interne et explosion externe), l’Europe n’en parle pas et ne s’y prépare pas. Tout se passe comme si le tsunami démographique était moins important que la vague numérique. Pour que cesse l’omerta, nous invitons nos interlocuteurs à imaginer quelques millions de réfugiés climatiques en provenance d’Asie ou encore plus de réfugiés politiques et économiques en provenance d’Afrique et du Moyen-Orient. Relevons que si 1% du surcroît de la population africaine s’installait en France d’ici à 35 ans (ce qui est aussi proche de nous que 1980), cela ferait quand même 13 millions d’habitants en plus dans l’hexagone d’ici à 2050, soit 20% de plus ! Quand on songe que l’Union européenne a été fragilisée et ébranlée en 2015 par un million de réfugiés dont les trois-quarts politiques, on se rend compte que l’Europe ne devrait pas attendre pour se préparer à de telles perspectives. Elle devrait s’inspirer du Canada qui n’hésite pas à pratiquer une politique de quotas en fonction des besoins du marché du travail. Et aussi encourager la relance de la fécondité dans le vieux continent. Car l’intégration se fait d’abord par le brassage des cultures dans les écoles. (…) Quand il y a trop de sable, le ciment ne prend pas. Pour accueillir le maximum de sable, il faut plus de ciment, c’est-à-dire d’enfants parlant la langue du pays quelle que soit leur couleur. Bref, pour rester ouvert au monde, il faudrait relancer la fécondité en Europe dès maintenant. Mais qui parle de politique familiale dans une Europe qui permet qu’il y ait des hôtels et lieux de vacances réservés aux adultes, interdits aux enfants et tolérant seulement les animaux familiers ! Les médias commencent tout juste à s’alarmer du fait qu’en 2016 pour la première fois, en Europe, le nombre de cercueils a dépassé celui des berceaux. Il est intéressant de relever que c’est le cas en Allemagne depuis 1971, de l’Italie depuis 1991, de l’Espagne depuis 2016, de la Russie depuis 1991, du Japon depuis 2006. Le tour de la Chine viendra en 2028. Le phénomène ne devrait concerner la France, voire les Etats-Unis, qu’après 2050. On ne fabrique pas de berceaux avec des cercueils. Le suicide démographique de la vieille Europe est annoncé mais il est encore temps : la bonne prévision n’est pas forcément celle qui se réalise mais celle qui conduit à l’action pour l’éviter. Les chercheurs s’interrogent sur les causes du ralentissement concomitant de la croissance et de la productivité alors que les révolutions technologiques de l’information et de la communication (TIC), des biotechnologies, des nanotechnologies ou des énergies (nouvelles et stockage) sont plus que jamais perceptibles. C’est le fameux paradoxe de Solow (on trouve des ordinateurs partout sauf dans les statistiques de productivité). Curieusement, ces mêmes chercheurs ne s’interrogent pas sur le lien qu’il pourrait y avoir entre ce ralentissement de la croissance et le vieillissement démographique des anciennes zones développées : Etats-Unis, Japon, Europe. Michel Godet
Les pays nantis – par exemple, les pays membres de l’UE – qui espèrent décourager la migration depuis des régions très pauvres du monde par un transfert prudent de ressources (grâce à des accords bilatéraux, des annulations de dettes et ainsi de suite) ne devraient pas être trop déçus en découvrant au bout d’un certain temps que leurs initiatives ont échoué à améliorer les conditions de vie dans les pays ciblés. Car un pays qui réussirait effectivement à augmenter son PIB, le taux d’alphabétisation de ses adultes et l’espérance de vie – soit un mieux à tout point de vue – produirait encore plus de candidats au départ qu’un pays qui se contente de son enterrement en bas du tableau de l’économie mondiale. Jeremy Harding
La guerre, la faim et l’effondrement social n’ont pas causé des migrations massives au-delà de la frontière naturelle que constitue le Sahara. Mais les premiers rayons de prospérité pourraient bien motiver un plus grand nombre d’Africains à venir en Europe. Jeremy Harding
Plus de 11 000 femmes nigérianes ont été secourues en Méditerranée l’année dernière, selon l’Office pour les migrations internationales (OMI). 80% d’entre elles faisaient l’objet d’un trafic à des fins d’exploitation sexuelle. “Il y a maintenant des filles qui n’ont que 13, 14 ou 15 ans”, m’a dit un agent anti-trafic de l’OMI. “L’Italie n’est qu’un point d’entrée. De la, elles sont dispatchées et vendues à des mères maquerelles partout en Europe.” Ben Taub
En 2015, le risque de mourir en Méditerranée (0, 37%) était inférieur au risque en France d’une personne de plus de 45 ans de subir un AVC (0, 4$%); en 2016, 363 000 migrants ont traversé la Mare nostrum (…) et 4 576 s’y sont noyés ou ont disparu, soit 1, 3% ou le double du risque de décéder apres une intervention chirurgicale – toutes catégories confondues – dans un pays industrialisé, ou encore le double du risque de mourir d’une anesthésie générale au sud du Sahara. En 2017, entre janvier et fin aout, 126 000 migrants ont traversé la Méditerranée et 2 428 ont été portés disparus, soit 1, 92%, ce qui est légèrement inférieur à la mortalité post-opératoire en chirurgie cardiaque en Europe de l’ouest (2%). Même si le risque est heureusement limité, on se demande évidemment pourquoi il ne cesse d’augmenter alors que les yeux du monde sont braqués sur la Méditerranée et que les secours devraient se perfectionner. La réponse: l’humanitaire est trop bon ! En effet, les bateaux de secours se rapprochent de plus en plus des eaux territoriales libyennes et, s’il y a danger de naufrage, n’hésitent plus à y entrer pour sauver les migrants. Si bien que les trafiquants embarquent un nombre croissant de migrants sur des embarcations toujours plus précaires (notamment des canots pneumatiques longs de 9 mètres, fabriqués en Chine, sur lesquels se serrent 130 personnes). (…) Les trafiquants emmènent donc les migrants à la limite des eaux territoriales, avant de repartir avec le moteur hors-bord dans un autre bateau en laissant les leurs clients dériver. A charge pour les humanitaires … Ceux-ci font bien, voire très bien leur travail, au risque de voir les migrants de moins en moins regardants sur la navigabilité des embarcations choisies par les trafiquants. Au cours des premiers six mois de 2017, quelque 93 000 migrants ont été secourus et transportés vers l’Italie, soit presque les trois quarts du total ayant embarqué pour la traversée pendant cette période. Stephen Smith
Je dis ça sans affolement. Quand vous avez un voisin qui en 2050 sera 5 fois plus nombreux que toute l’Europe comprise, il y a une pression migratoire qui est très forte et il faut s’arranger entre voisins (européens), il faut négocier. Il faut prendre la mesure du réel d’abord. Puis il faut des négociations entre l’Europe et l’Afrique pour éviter notamment que ses forces vives quittent le continent. Tant que l’Afrique croit à ce rythme, c’est impossible (de juguler). Tous les progrès sont noyés par la progression démographique. Il faut à un moment maitriser cette croissance démographique. C’est un problème de long terme qui se jouera sur les deux générations à venir, pas avant 2050. Toutes les régions du monde ont migré. En Europe il y avait 300 millions d’habitants et 60 millions en sont partis, dont 40 millions vers les Etats-Unis. L’Afrique ne fait que reproduire des scenarii qui ont eu lieu en Europe et en Amérique latine. Et il est évident que l’Europe va faire face à une migration très forte depuis l’Afrique, c’est inévitable. [l’aide au développement] c’est une imposture. Nous allons développer un continent d’1,3 milliards, soit l’équivalent de la Chine. Et tous ceux qui se sont développés, les millions de personnes qui sont sortis de la pauvreté ces dernières décennies – les Chinois, les Indiens -, n’en sont jamais sortis par l’aide au développement. L’aide au développement va d’abord permettre à une classe moyenne qui émerge de migrer, de partir du continent. Toutes les volontés de fermer les frontières sont inutiles. Avec 6 milliards d’euros, les européens se sont achetés la paix de 2,5 millions de migrants, bloqués en Turquie. Mais c’est cynique de parler comme ça. Les gens passeront, par une porte ou une autre. C’est inévitable. Mettez-vous à la place des Africains qui voient de telles inégalités et qui pensent à leur vie ou à leurs enfants. Nous ferions pareil à leur place. Bien sûr qu’un moment l’Afrique arrivera à retenir ses forces vives. On oublie souvent qu’un tiers des européens partis en Amérique sont revenus en Europe. Ce n’est pas forcément le bonheur d’arriver en Europe, beaucoup de migrants sont déçus, et vous préférez toujours rester parmi les vôtres ». Stephen Smith
Le problème, c’est que quand vous aidez, dans un premier temps, vous créez un horizon qui est plus large: les gens commencent à penser qu’ils peuvent bouger puisqu’ils ont aussi les moyens – il faut plusieurs milliers d’euros pour entreprendre ce voyage – et donc ce ne sont pas les plus pauvres, les plus désespérés qui partent mais ceux qui commencent à sortir la tête de l’eau. Et c’est donc cet effet de seuil qui fait que dans un premier temps l’aide aide les gens à partir. Stephen Smith
Les pays du Nord subventionnent les pays du Sud, moyennant l’aide au développement, afin que les démunis puissent mieux vivre et – ce n’est pas toujours dit aussi franchement – rester chez eux. Or, ce faisant, les pays riches se tirent une balle dans le pied. En effet, du moins dans un premier temps, ils versent une prime à la migration en aidant des pays pauvres à atteindre le seuil de prospérité à partir duquel leurs habitants disposent des moyens pour partir et s’installer ailleurs. C’est l’aporie du « codéveloppement », qui vise à retenir les pauvres chez eux alors qu’il finance leur déracinement. Il n’y a pas de solution. Car il faut bien aider les plus pauvres, ceux qui en ont le plus besoin ; le codéveloppement avec la prospère île Maurice, sans grand risque d’inciter au départ, est moins urgent… Les cyniques se consoleront à l’idée que l’aide a rarement fait advenir le développement mais, plus souvent, servi de « rente géopolitique » à des alliés dans l’arrière-cour mondiale. Dans un reportage au long cours titré The Uninvited, « les hôtes indésirables », Jeremy Harding, l’un des rédacteurs en chef de la London Review of Books, a pointé avec ironie le dilemme du codéveloppement : « des pays nantis – par exemple, les pays membres de l’UE – qui espèrent décourager la migration depuis des régions très pauvres du monde par un transfert prudent de ressources (grâce à des accords bilatéraux, des annulations de dettes et ainsi de suite) ne devraient pas être trop déçus en découvrant au bout d’un certain temps que leurs initiatives ont échoué à améliorer les conditions de vie dans les pays ciblés. Car un pays qui réussirait effectivement à augmenter son PIB, le taux d’alphabétisation de ses adultes et l’espérance de vie – soit un mieux à tout point de vue – produirait encore plus de candidats au départ qu’un pays qui se contente de son enterrement en bas du tableau de l’économie mondiale. » Les premiers rayons de prospérité pourraient bien motiver un plus grand nombre d’Africains à venir en Europe. Pourquoi ? Les plus pauvres parmi les pauvres n’ont pas les moyens d’émigrer. Ils n’y pensent même pas. Ils sont occupés à joindre les deux bouts, ce qui ne leur laisse guère le loisir de se familiariser avec la marche du monde et, encore moins, d’y participer. À l’autre extrême, qui coïncide souvent avec l’autre bout du monde, les plus aisés voyagent beaucoup, au point de croire que l’espace ne compte plus et que les frontières auraient tendance à disparaître ; leur liberté de circuler – un privilège – émousse leur désir de s’établir ailleurs. Ce n’est pas le cas des « rescapés de la subsistance », qui peuvent et veulent s’installer sur une terre d’opportunités. L’Afrique émergente est sur le point de subir cet effet d’échelle : hier dépourvues des moyens pour émigrer, ses masses sur le seuil de la prospérité se mettent aujourd’hui en route vers le « paradis » européen. Stephen Smith

Vous avez dit cinquante-nuances-de-grisation du monde ?

« Fan fiction » parasite devenant succès mondial de librairie et du cinéma en fusionnant roman de gare et sadomasochisme; déboulonnage généralisé de tous nos maitres à penser, y compris les plus lucides; chef d’état-major annonçant, après l’avènement du terrorisme pour tous, la contamination de la guerre par « l’exploitation » systématiques par certains Etats « des zones d’ombre entre la paix et la guerre »;  migrants clandestins important la pratique anthropopagique au sein même des sociétés théoriquement les plus avancées; société nationale de chemin de fer ayant déjà connu des attaques terroristes sur ses passagers sommée de s’excuser pour avoir osé s’opposer à l’arrivée massive de clandestins dont on ne sait rien à bord de ses trains; études montrant outre le détournement systématique et l’infiltration généralisée d’oeuvres caritatives par des pédophiles les effets contreproductifs d’une aide qui « aide en fait les gens à quitter leur pays »; intellectuelle regrettant de ne pas avoir été violée pour pouvoir prouver aux femmes que le traumatisme est surmontable; culpabilisation entretenue d’une obligation charitable face à des gens qui au nom de leur droit à la liberté en abusent ou même la refusent; apologie de l’ouverture à tous crins et dénonciation du repli identitaire par des élites protégées des conséquences des décisions qu’elles imposent aux plus vulnérables; procès concernant des centaines de victimes tournant à la farce; hommage national d’un chanteur de rock se finissant en crêpage de chignons médiatique, risque de mortalite reel du « cimetiere a ciel ouvert » qu’affrontent pour nos journalistes les migrants clandestins partis a l’assaut de nos cotes se revelant ne pas depasser celui de la chirurgie cardiaque en Europe de l’ouest (2%), chiffres d’ailleurs pousses a la hausse par le zele meme de nos humanitaires incitant toujours plus nombreux les trafiquants a entasser et a abandonner sans moteur a la limite des eaux territoriales libyennes toujours plus de clients, chair à eros centers comprise, sur des embarcations toujours plus precaires, conjonction annoncée d’un véritable suicide démographique d’une Europe vieillissante et d’une jeune Afrique à la démographie explosive…

En ces temps de plus en plus étranges …

Où avec la dénonciation comme fascisme ou repli de toute barrière ou protection …

La perte des repères se généralise et se mondialise …

Comment ne pas repenser aux prophéties à présent centenaires de nos poètes …

Annonçant la « dislocation de toutes choses et le déchainement de l’anarchie sur le monde » (Yeats) ou la « dégénérescence de la connaissance en une pagaille de visions subjectives », le  « remplacement de la justice par la pitié » et la « disparition de toute crainte de représailles » (Auden) …

Et  surtout ne pas voir avec René Girard …

Que loin des représentations fondamentalistes d’une brutale rétribution divine à venir …

Cette fameuse Apocalypse annoncée depuis plus de 2 000 ans qui est avant tout et étymologiquement dévoilement …

Pourrait bien en fait sous l’effet de la privation, initiée par le Christ lui-même, du recours multimillénaire à la violence légitime …

Avoir tout simplement déjà commencé  ?

Migrations : « La Ruée vers l’Europe », le livre qui dérange
EXCLUSIF. Que dit Stephen Smith, spécialiste de l’Afrique, des migrations vers l’Europe ? Sa principale thèse : le développement économique du continent les alimente.
Le Point Afrique
01/02/2018

Ce n’est que dans les années 2000 que l’Europe grisonnante a pris conscience de son déclin démographique, du vieillissement de sa population et des effets à long terme sur l’emploi et les retraites. Dans le même temps, l’Afrique s’est mise à rimer avec boom démographique. Une explosion initiée dans les années 1930 par des politiques de développement de la France et de la Grande-Bretagne, qui entendaient recadrer leur « mission civilisatrice ». C’est récemment aussi que la « tragédie statistique » de l’Afrique a commencé à préoccuper sa voisine européenne en matière de politique migratoire. Cette exceptionnelle jeunesse, Stephen Smith, spécialiste de ce continent qui est à la fois à part et déjà mondialisé, en fait la matrice de l’avenir où viennent aussi se télescoper une pauvreté persistante, les conflits armés, la montée des extrémismes religieux, les défis sanitaires, urbains, économiques, l’affrontement entre les générations.

Mais la ruée vers l’Europe est-elle inéluctable ? Partant de cette « loi des grands nombres » démographique, Smith répond par l’affirmative. Tout en s’écartant des afro-pessimistes, il ne tombe pas dans l’optimisme béat des tenants de l’Afrique qui gagne. Pour lui, dans le cadre d’une telle explosion de population, c’est le développement économique de l’Afrique qui va nourrir cette levée en masse, ceux qui partent constituant le sel même de ce continent. Sur ce sujet complexe, qu’il traite du point de vue africain, il prend donc à rebrousse-poil certaines idées reçues, envisageant plusieurs scénarios, dont il évalue la probabilité et les conséquences. Au final, il signe un ouvrage indispensable pour bien comprendre l’un des enjeux majeurs des prochaines décennies.

Extraits

Le codéveloppement alimente la ruée

Les pays du Nord subventionnent les pays du Sud, moyennant l’aide au développement, afin que les démunis puissent mieux vivre et – ce n’est pas toujours dit aussi franchement – rester chez eux. Or, ce faisant, les pays riches se tirent une balle dans le pied. En effet, du moins dans un premier temps, ils versent une prime à la migration en aidant des pays pauvres à atteindre le seuil de prospérité à partir duquel leurs habitants disposent des moyens pour partir et s’installer ailleurs. C’est l’aporie du « codéveloppement », qui vise à retenir les pauvres chez eux alors qu’il finance leur déracinement. Il n’y a pas de solution. Car il faut bien aider les plus pauvres, ceux qui en ont le plus besoin ; le codéveloppement avec la prospère île Maurice, sans grand risque d’inciter au départ, est moins urgent… Les cyniques se consoleront à l’idée que l’aide a rarement fait advenir le développement mais, plus souvent, servi de « rente géopolitique » à des alliés dans l’arrière-cour mondiale.

Dans un reportage au long cours titré The Uninvited, « les hôtes indésirables », Jeremy Harding, l’un des rédacteurs en chef de la London Review of Books, a pointé avec ironie le dilemme du codéveloppement : « des pays nantis – par exemple, les pays membres de l’UE – qui espèrent décourager la migration depuis des régions très pauvres du monde par un transfert prudent de ressources (grâce à des accords bilatéraux, des annulations de dettes et ainsi de suite) ne devraient pas être trop déçus en découvrant au bout d’un certain temps que leurs initiatives ont échoué à améliorer les conditions de vie dans les pays ciblés. Car un pays qui réussirait effectivement à augmenter son PIB, le taux d’alphabétisation de ses adultes et l’espérance de vie – soit un mieux à tout point de vue – produirait encore plus de candidats au départ qu’un pays qui se contente de son enterrement en bas du tableau de l’économie mondiale. » Les premiers rayons de prospérité pourraient bien motiver un plus grand nombre d’Africains à venir en Europe. Pourquoi ? Les plus pauvres parmi les pauvres n’ont pas les moyens d’émigrer. Ils n’y pensent même pas. Ils sont occupés à joindre les deux bouts, ce qui ne leur laisse guère le loisir de se familiariser avec la marche du monde et, encore moins, d’y participer. À l’autre extrême, qui coïncide souvent avec l’autre bout du monde, les plus aisés voyagent beaucoup, au point de croire que l’espace ne compte plus et que les frontières auraient tendance à disparaître ; leur liberté de circuler – un privilège – émousse leur désir de s’établir ailleurs. Ce n’est pas le cas des « rescapés de la subsistance », qui peuvent et veulent s’installer sur une terre d’opportunités. L’Afrique émergente est sur le point de subir cet effet d’échelle : hier dépourvues des moyens pour émigrer, ses masses sur le seuil de la prospérité se mettent aujourd’hui en route vers le « paradis » européen.

« La Ruée vers l’Europe », de Stephen Smith (Grasset, 272 pages, 19,50 euros). Parution le 7 février

Voir aussi:

Migrants : « L’aide au développement de l’Afrique aide les gens à partir »

Stephen Smith, journaliste, écrivain, enseignant, spécialiste de l’Afrique et qui publie La ruée vers l’Europe, est l’invité du Grand Soir 3 ce mardi 6 février.

France 3


L’Union européenne compte 510 millions d’habitants en 2018 et en comptera 450 en 2050. En parallèle, l’Afrique compte 1,25 milliard d’habitants et en comptera 2,5 milliards en 2050. Pour Stephen Smith, la jeune Afrique va se ruer sur le Vieux continent, c’est inscrit dans l’ordre des choses. « C’est la loi des grands nombres. l’Afrique crée des hôpitaux et des écoles pour la population actuelle, mais tous les quinze ans, il y a deux fois plus d’habitants« , explique l’auteur du livre La ruée vers l’Europe.

Les aides des pays occidentaux à l’Afrique « fonctionnent parfois, mais ce ne sont pas les plus pauvres ni les plus désespérés qui partent, ce qui fait que dans un premier temps l’aide aide les gens à partir », affirme l’enseignant spécialiste de l’Afrique.

« Il faut faire du tri »

Il rappelle que « 60 millions d’Européens sont partis au moment de la transition démographique du Vieux continent, dont 40 millions aux États-Unis. L’Afrique en est là. Il n’y a rien d’exceptionnel ».

Stephen Smith juge la politique envers les migrants d’Emmanuel Macron « cohérente, réaliste. Il faut faire du tri. Une frontière est là pour que la barrière se lève et se baisse. Les migrants comme leurs hôtes doivent pouvoir s’épanouir ».

Voir également:

Stephen Smith, journaliste et écrivain, spécialiste de l’Afrique était l’invité de Bourdin Direct ce jeudi. Pour lui, les États européens vont devoir négocier entre eux pour faire face à la forte pression migratoire en provenance de l’Afrique ces prochaines décennies.

Europe 2050 : ce suicide démographique que rien ne semble pouvoir arrêter

Quel silence assourdissant face au suicide démographique de l’Europe à l’horizon 2050[1] ! Les projections démographiques des grandes régions du monde d’ici là sont connues et réévaluées tous les deux ans par les Nations unies et régulièrement par Eurostat pour les Etats membres de l’Union européenne[2], mais il faut être un spécialiste des bases de données pour s’en servir.
Michel Godet

Atlantico
21 Février 2018

De fait, personne n’en parle, surtout à Bruxelles où l’on préfère produire des rapports sur les révolutions technologiques, le développement durable ou la transition énergétique.

Nous devons remplir notre fonction d’alerte, même si nous savons que nous ne serons plus là en 2050 pour regretter de ne pas avoir été entendus. Contrairement à l’Amérique du Nord qui verrait sa population augmenter de 75 millions d’habitants (soit deux fois moins que l’Amérique du Sud), l’Europe pourrait stagner autour de 500 millions d’habitants et perdre 49 millions de personnes en âge de travailler dans la tranche des 20-64 ans, dont 11 millions pour l’Allemagne. L’Espagne et l’Italie devraient aussi perdre de 7 à 8 millions d’actifs potentiels.

La France pourrait se réjouir de quasiment rattraper l’Allemagne, ce qu’en réalité le Royaume-Uni devrait réaliser avant elle. Il est illusoire de se réjouir d’une telle perspective car nos voisins sont aussi nos principaux débouchés : 87% de ce qui est produit en France est consommé en Europe dont 70% pour la France, et 17% pour les exportations (56% des 30% exportés dans le monde).

LA TECTONIQUE DÉMOGRAPHIQUE

Les autres enseignements de la tectonique démographique d’ici à 2050 ne sont pas moins interpellants : la Chine, le Japon et la Russie perdraient respectivement 38 millions, 20 millions et 15 millions d’habitants alors que l’Inde augmenterait de près de 400 millions d’habitants et dépasserait la Chine d’au moins 300 millions d’habitants. La saignée sera particulièrement forte pour la tranche d’âge des 20-64 ans d’ici à 2050 : – 22 millions pour la Russie, -20 millions pour le Japon et – 195 millions pour la Chine. Les Etats-Unis verraient leurs actifs potentiels augmenter de presque 20 millions dans la période.

Il faudra des bras et des cerveaux pour compenser ces pertes d’actifs. Chance ? Dans le même temps, la population de l’Afrique devrait augmenter de 1,3 milliard, dont 130 millions rien que pour l’Afrique du Nord. C’est dire que la pression migratoire sur l’Europe va être plus forte que jamais ! Ce choc démographique (implosion interne et explosion externe), l’Europe n’en parle pas et ne s’y prépare pas. Tout se passe comme si le tsunami démographique était moins important que la vague numérique. Pour que cesse l’omerta, nous invitons nos interlocuteurs à imaginer quelques millions de réfugiés climatiques en provenance d’Asie ou encore plus de réfugiés politiques et économiques en provenance d’Afrique et du Moyen-Orient. Relevons que si 1% du surcroît de la population africaine s’installait en France d’ici à 35 ans (ce qui est aussi proche de nous que 1980), cela ferait quand même 13 millions d’habitants en plus dans l’hexagone d’ici à 2050, soit 20% de plus ! Quand on songe que l’Union européenne a été fragilisée et ébranlée en 2015 par un million de réfugiés dont les trois-quarts politiques, on se rend compte que l’Europe ne devrait pas attendre pour se préparer à de telles perspectives. Elle devrait s’inspirer du Canada qui n’hésite pas à pratiquer une politique de quotas en fonction des besoins du marché du travail. Et aussi encourager la relance de la fécondité dans le vieux continent. Car l’intégration se fait d’abord par le brassage des cultures dans les écoles.

En Europe et au Japon, la croissance du PIB a été supérieure dans les années 1980 à celle des années 1990 : 2.5% contre 2.3% en Europe et 4.6% contre 1.1% au Japon. Au cours de ces deux décennies, la croissance du PIB des États-Unis est supérieure d’environ un point à celle de l’Europe. L’explication est essentiellement (pour plus de la moitié) démographique, car l’écart de croissance du PIB par habitant n’est que de 0.2 point plus élevé outreAtlantique qu’en Europe sur les mêmes périodes. En effet, la croissance démographique, de l’ordre de 1% par an aux Etats-Unis, est depuis le début des années 60, deux à trois fois plus élevée qu’en Europe. Une autre partie de l’explication de la croissance du PIB plus élevée aux Etats-Unis est à rechercher du côté du taux d’emploi et de la durée annuelle du travail plus élevés[4]. Si les Américains avancent plus vite, c’est parce qu’ils sont plus nombreux et rament plus. Nous avons retenu un panel de 23 pays, membres depuis longtemps de l’OCDE : Belgique, Danemark, Allemagne, Irlande, Grèce, Espagne, France, Italie, Pays-Bas, Luxembourg, Autriche, Portugal, Finlande, Suède, Royaume-Uni, Islande, Norvège, Suisse, Etats-Unis, Japon, Canada, Australie et Nouvelle- Zélande. A partir de la base de données Ameco de la Commission européenne, nous avons calculé pour chaque pays et sur la période 1993-2015 la moyenne des variations annuelles (en %) de la population totale d’une part et la moyenne des variations annuelles (en %) du volume du PIB/habitant d’autre part. Le nuage de 23 couples de données que nous obtenons s’ordonne significativement d’un point de vue statistique autour d’une droite de régression avec un R2 de 0,42.

Quand il y a trop de sable, le ciment ne prend pas. Pour accueillir le maximum de sable, il faut plus de ciment, c’est-à-dire d’enfants parlant la langue du pays quelle que soit leur couleur. Bref, pour rester ouvert au monde, il faudrait relancer la fécondité en Europe dès maintenant. Mais qui parle de politique familiale dans une Europe qui permet qu’il y ait des hôtels et lieux de vacances réservés aux adultes, interdits aux enfants et tolérant seulement les animaux familiers ! Les médias commencent tout juste à s’alarmer du fait qu’en 2016 pour la première fois, en Europe, le nombre de cercueils a dépassé celui des berceaux. Il est intéressant de relever que c’est le cas en Allemagne depuis 1971, de l’Italie depuis 1991, de l’Espagne depuis 2016, de la Russie depuis 1991, du Japon depuis 2006. Le tour de la Chine viendra en 2028. Le phénomène ne devrait concerner la France, voire les Etats-Unis, qu’après 2050. On ne fabrique pas de berceaux avec des cercueils. Le suicide démographique de la vieille Europe est annoncé mais il est encore temps : la bonne prévision n’est pas forcément celle qui se réalise mais celle qui conduit à l’action pour l’éviter.

CHEVEUX GRIS ET CROISSANCE MOLLE[3] 

Il est classique d’attribuer la forte croissance économique de l’après-guerre en Europe à la reconstruction et au rattrapage par rapport aux Etats-Unis. Ces trente glorieuses ont coïncidé avec la vague démographique. Il est plus rare de relever que dans les années 50 et 60, l’augmentation de la productivité apparente du travail était deux à trois fois plus élevée que dans les années 80 et suivantes alors qu’à l’époque il n’y avait pas d’ordinateurs et qu’on ne parlait pas de révolution technologique. Comment ne pas voir dans cette productivité élevée, un effet de courbe d’expérience et de baisse des coûts unitaires de production dans des marchés en expansion continue ? A l’inverse, la croissance économique comme celle de la productivité n’ont cessé de ralentir aux Etats-Unis, en Europe et au Japon depuis le début des années 1980.

Les chercheurs s’interrogent sur les causes du ralentissement concomitant de la croissance et de la productivité alors que les révolutions technologiques de l’information et de la communication (TIC), des biotechnologies, des nanotechnologies ou des énergies (nouvelles et stockage) sont plus que jamais perceptibles. C’est le fameux paradoxe de Solow (on trouve des ordinateurs partout sauf dans les statistiques de productivité). Curieusement, ces mêmes chercheurs ne s’interrogent pas sur le lien qu’il pourrait y avoir entre ce ralentissement de la croissance et le vieillissement démographique des anciennes zones développées : Etats-Unis, Japon, Europe.

QUAND LA VAGUE NUMÉRIQUE CACHE LE TSUNAMI DÉMOGRAPHIQUE

A la Commission européenne, mais aussi dans la plupart des instances internationales et nationales, la question du lien entre démographie et croissance est rarement évoquée. Les rapports sur la technologie, l’innovation, la compétitivité sont légions. L’homme n’est abordé que comme capital humain, et sous l’angle de la formation, considérée à juste titre comme un investissement et un facteur de croissance à long terme. La démographie n’est traitée qu’à travers le vieillissement par le haut et les problèmes qui en découlent pour l’équilibre des systèmes de retraites, les dépenses de santé, la prise en charge de la dépendance, mais quasiment jamais relativement aux conséquences du vieillissement par le bas sur la croissance et sur la place de l’Europe dans le monde. En 2000, l’ambitieuse stratégie de Lisbonne pour la croissance et l’emploi misait essentiellement sur les technologies de l’information et l’économie de la connaissance pour assurer à l’Europe son avenir et sa puissance sur la scène internationale à l’horizon 2010. A presque mi-parcours, le rapport Wim Kok (2004) maintenait le cap sur la société de la connaissance et un développement durable pour une Europe élargie et consacrait, fait nouveau, une petite page au vieillissement de l’Europe. Ce dernier pouvait faire baisser le potentiel de croissance de l’Union d’un point (autour de 1% au lieu de 2%) d’ici à 2040. Mais rien n’était dit des évolutions démographiques comparées de l’Europe avec les Etats-Unis. Oubli d’autant plus remarquable que les mêmes comparaisons sont systématiques pour l’effort de recherche, l’innovation et la mesure de la productivité.

LES EFFETS MULTIPLICATEURS DE LA DÉMOGRAPHIE

Comme le disait Alfred Sauvy, les économistes « refusent de voir » le lien entre croissance économique et dynamique démographique et ne cherchent donc pas à le vérifier. Pourtant, les Trente Glorieuses et le baby-boom sont allés de pair, et l’essor des Etats-Unis s’explique sans doute, aussi, par une meilleure santé démographique. Depuis trente ans, le taux de fécondité y est en moyenne de près de 2,1 enfants par femme, contre 1,5 dans l’Europe ; la population, du fait aussi d’importants flux migratoires, continue d’augmenter fortement. La comparaison des taux de croissance entre l’Europe et les Etats-Unis fait généralement appel à la technique pour expliquer des différences sur le long terme. On peut se demander s’il n’y a pas aussi un effet de « multiplicateur démographique». Cette hypothèse permet de mieux comprendre pourquoi la croissance et, surtout, les gains de productivité des années 1950 et 1960 ont été en moyenne deux fois plus élevés que dans les années 1980 et 1990, marquées pourtant par les révolutions techniques, sources théoriques de gains de productivité. Avec la nouvelle économie, la question paraissait résolue, les Etats-Unis connaissant une période de forte croissance économique avec des gains de productivité (apparente du travail) bien supérieurs à ceux de l’Europe. N’était-ce pas la preuve du décrochage technologique de l’Europe par rapport aux Etats-Unis ?

On peut douter de cette explication maintenant que l’on connaît les statistiques validées pour le passé. Dans les années 1980, la croissance du PIB par actif était comparable dans les deux zones (autour de 1.5%) avec un léger avantage pour l’Europe dans les années 1980. Cependant, depuis les années 1990, l’Europe semble décrocher par rapport aux Etats-Unis, dont la productivité apparente (PIB/actif occupé) a augmenté de plus de 2% par an dans les années 1990 et 1.5% par an jusqu’en 2007, 1% depuis la crise. Dans le même temps, la hausse de la productivité de l’Europe est passée de 1.7% dans les années 1990 à 1% par an entre 2000 et 2007 pour s’effondrer à 0.3% depuis 2008. La question est donc posée : faut-il attribuer cet écart au gap technologique ou au gap démographique ? Nous avançons l’hypothèse que ce dernier facteur joue un rôle déterminant car le fossé démographique se creuse plus que jamais. Tous les habitants ne sont pas actifs, mais le nombre d’heures travaillées explique l’essentiel de la différence de niveau de productivité apparente du travail par actif employé, puisque les Américains travaillent 46% de plus que les Français par an. S’ils travaillent, c’est qu’il y a une demande solvable à satisfaire, peut-être aussi plus soutenue qu’ailleurs pour cause d’expansion démographique. Si l’on renonce à l’hypothèse d’indépendance entre les deux variables « PIB par habitant » et « croissance démographique », alors nous pouvons avancer une nouvelle hypothèse, celle d’un multiplicateur démographique qui serait à l’origine d’une part importante des gains de productivité plus élevés aux Etats-Unis qu’en Europe. Généralement, les économistes (se référant à la fameuse fonction de production de Cobb-Douglas) expliquent la croissance par trois facteurs : le capital, le travail et le progrès technique. Revenons aux sources : la productivité est le résidu de croissance supplémentaire, qui ne s’explique pas par l’augmentation des facteurs de production (capital et travail). Faute de mieux, on attribue ce surcroît de croissance du PIB par actif au progrès technique (en l’occurrence la diffusion des technologies de l’information), ce qui est une manière positive de désigner le résidu non expliqué.

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Does aid do more harm than good?

The Oxfam abuse scandal has revealed a sinister side to international charities

The Spectator

17 February 2018

What a scandal for our times. Oxfam, that upholder of modern-day virtue, unassailable in its righteousness, buried for seven years that its aid workers exploited young girls. The men abused their power to have sex with desperate victims of the Haiti earthquake — the very people they were supposed to protect.

Michelle Russell of the Charity Commission is clear about the deception. ‘We were categorically told by Oxfam; there were no allegations of abuse of beneficiaries. We are very angry and cross about this.’

Nor was this a one-off. Helen Evans, the charity’s global head of safeguarding, begged senior staff, ministers and the Department for International Development to act. She had uncovered sexual abuse allegations both abroad — three in one day — and in Oxfam’s charity shops. Nothing was done.

This is the same Oxfam that recently blamed capitalism for world poverty and set up deck chairs in Trafalgar square to protest against corruption and tax havens. Now the virtue signallers are hoisted on the shard of their own fallibility. Compared with the emerging sins of our aid agencies, tax havens look almost benign.

Sadly Oxfam is not alone. Andrew Macleod, former chief operator of the UN Emerging Coordination Centre, contends paedophiles and ‘-predatory’ sex abusers use the halo of charity work to get close to desperate women and children. ‘You have the impunity to do whatever you want. It is endemic across the aid industry and across the world.’ He warns the infiltration of the aid industry by paedophiles is on the scale of the Catholic church — if not bigger. The difficult truth is that ‘child rape crimes are being inadvertently funded in part by the United Kingdom taxpayer’.

These revelations threaten to extinguish the virtuous glow that has protected the aid industry from scrutiny. We should seize the opportunity. Is the £13.5 billion we spend on aid each year doing its job? What is its impact on the countries it is supposed to transform at the local and on the national level?

Until now the aid industry has escaped such examination. It is astonishing to learn that aid effectiveness was not even seen as a priority until 2005. Evaluations still use dubious methods, Jonathan Foreman points out in his excellent report ‘Aiding and Abetting’ (Civitas 2013). One man recalls being told about a splendid school in a village in Pakistan. He had visited the village the week before. There had been no school.

The aid industry has manipulated public opinion with the help of celebrities and politicians eager for the glitz of poverty porn. It’s a powerful and cosy lobby. Oxfam and Save the Children are prime overseas contractors for the DfID. Many DfID workers are former activists from the NGO sector. Western media depend on aid agencies for access and transport in conflict areas.

Most of us would back humanitarian aid and international help when disaster strikes. Few would argue with aid that is there for a specific purpose and ends when that purpose is accomplished. But that is not the same as the open-ended commitment demanded by aid agencies. An Oxfam advert sums up the myth we have been sold: ‘Together we can end extreme poverty for good. Will you join in?’ Who can resist that exhortation? Who wants to sound like a spoilsport by questioning how much must be spent, for how long and how do we judge the job done?

Dambisa Moyo, a global economist from Zambia, points out the first world has sent more than $1 trillion to Africa over the past 50 years. Far from ending extreme poverty, this fabulous sum promoted it. Between 1970 and 1998, when aid flows to Africa were at their peak, poverty in Africa rose from 11 per cent to a staggering 66 per cent. Of course there are other factors. But in her book Dead Aid, Moyo states, ‘Aid has been and continues to be an unmitigated political, economic and humanitarian disaster for most parts of the developing world.’

Indeed the more development aid a country receives, the less likely it is to enjoy economic success. In 1957, Ghana boasted a higher per capita GDP than South Korea. Thirty years later, it was lower by a factor of ten — the toxic effect of official development aid being one factor. On the other hand, South Korea, Singapore and Malaysia, the recipients of relatively little aid, flourished. Aid distorts home markets. Food aid, for example, causes agricultural sectors to shrink and makes famine more rather than less likely. As Moyo puts it, in no other sector, business or politics, are such proven failures ‘allowed to persist in the face of such stark and unassailable evidence’.

Aid does little to promote peace, security, trade and good governance. If anything, it hinders effective government. The cascade of aid money permits government to abdicate its responsibility to fund health care, education and infrastructure. It promotes a disconnect between a government and its citizens. When foreign donors cover 40 per cent of the operating budgets of countries such as Kenya and Uganda, why would leaders listen to their citizens? Schmoozing foreign donors comes first. As Moyo says, ‘Long, long lines of people have stood in the sun to vote for a president who is effectively impotent because of foreign donors or because glamour aid [in the form of Bob Geldof or Bono] has decided to speak on behalf of a continent.’

What Africa needs is not more ‘Band Aid solutions’ but jobs for the 60 per cent of Africans under the age of 24. ’And aid,’ as Moyo says, ‘has never created a single job.’

If aid too often fails countries on the national level, what about locally? Surely local projects must be wholly beneficial? The problem is they come with a catch.

When Mary Wakefield wrote about the UN’s ‘sex for food’ scandal, she mentioned the 2006 report by Save the Children into the effect of the aid cavalcade in Liberia. The report is invaluable because it gives the actual recipients of our aid a voice. Mostly we only have the word of the charities.

The welcome distribution of aid, it soon became clear, went hand in hand with increasing numbers of children caught up, as their parents complained, in ‘man business’. The (mostly) girls ranged from eight to 18. Levels of desperation in the town and the nearby refugee camp meant ‘as soon as they see their “tete” [breasts] coming up then they jump into this man business’. Prostitution had not been common before, and certainly not among children. Teenage pregnancies soared.

All focus groups and individuals interviewed ‘without exception mentioned NGO workers’. As one girl said, ‘I have been asked more than 20 times by men to go with them for money. All are NGO workers.’ The report goes on, ‘It is clear that sex with underage girls by humanitarian workers continues openly.’ Communities were afraid to report NGO staff, ‘as they were concerned that the assistance provided by the NGO might be withdrawn’.

Save the Children noted an alarming trend. ‘Communities were increasingly resigned to the fact that sex in exchange for services was another method of survival.’ Like those African governments dependent on aid, the adults had lost all self-determination. They were rendered as helpless in the hands of the foreign donor as their politicians.

On Radio 4’s Today programme this week, Madeleine Rees, a human rights lawyer, insisted: ‘The majority of aid does good.’ She went on, ‘Who is going to get hurt if the aid budget is destroyed?’ Of course, like obedient children, we are meant to reply, ‘The poor.’ But as more and more stories emerge about waste and abuse, I wonder if aid doesn’t do more harm than good.

POLEMIQUE Cette note adressée aux contrôleurs leur demande notamment de recueillir le maximum d’informations sur les migrants. La direction de la SNCF affirme qu’elle n’en avait pas connaissance et qu’elle a été retirée…

Mickaël Bosredon

Une note interne de la SNCF, datée du 16 février et envoyée par l’établissement de Bordeaux aux 600 contrôleurs de la région, et que 20 Minutes s’est procurée, suscite l’indignation en interne depuis lundi.

Intitulée « Présence groupe de migrants à bord », cette note demande aux contrôleurs, s’ils remarquent « un groupe constitué de population migrante » à bord des trains ou sur les quais, d’en « aviser l’escale », « d’essayer, si la situation le permet, de recueillir le maximum d’informations [nombre de personnes, présence d’enfants, gare de destination, raison de cette mobilité…] » enfin « rédiger un rapport circonstancié et factuel. »

La SNCF fait marche arrière

Contactée mardi par 20 Minutes, Séverine Rizzi, du syndicat CGT des cheminots de Bordeaux, estime que cette directive revient à « demander aux contrôleurs, dont ce n’est pas le but, de classer les migrants et de se comporter comme une milice de la préfecture. Il faudrait ainsi identifier les groupes de migrants, avant même de savoir s’ils ont ou pas un billet. »

Dans un communiqué, la CGT ajoute qu’il s’agit « d’une incitation à des pratiques de discrimination et de délation vis à vis d’une population d’usagers de par leurs origines ou leur apparence physique (…) Pire, les préconisations sous entendent que des usagers d’origine étrangère qui voyageraient en groupes seraient soit disant dangereux et en situation de fraude. »

« Dans le contexte actuel, que les contrôleurs puissent s’entendre dire qu’ils feraient la chasse aux migrants est inacceptable », poursuit la syndicaliste. Une réunion entre direction et syndicats est prévue ce mercredi à 14h30. Mais mardi en fin d’après-midi, la SNCF a tenté de déminer l’affaire. Elle affirme que cette note est « le fruit d’une initiative personnelle » et que « la direction régionale n’en avait pas connaissance et ne l’a donc pas validée ».

Une nouvelle note sera diffusée

Par ailleurs, « il a été demandé, dès connaissance de cette note par la direction mardi en tout début d’après-midi, de ne plus la diffuser car elle est en effet incomplète et fait preuve de maladresses ». Enfin, « cette note ne reflète en aucun cas la politique nationale de SNCF qui se doit de communiquer les coordonnées des services pouvant aider les populations concernées par la crise migratoire. »

D’ici à mercredi, « une nouvelle note sera diffusée et portera sur les “gestes métiers” à tenir de manière globale pour toute personne non munie de billet ». La CGT demande effectivement la diffusion d’une note revenant sur ces préconisations, et rappelant les missions des contrôleurs.

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Clichy-sous-Bois : trois hommes arrêtés pour anthropophagie

Ils ont violemment mordu leur victime à la lèvre inférieure et à l’oreille gauche avant de consommer les morceaux.

Julien Constant

Le Parisien
19 février 2018

Trois Capverdiens ont été interpellés, dimanche soir à Clichy-sous-Bois (Seine-Saint-Denis), pour violences volontaires, acte de barbarie et anthropophagie ayant entraîné une mutilation permanente.

Vers 18 heures, allée Hector-Berlioz, quatre hommes se disputent pour une histoire d’argent. Trois hommes se liguent pour en frapper un quatrième. Ils le mordent violemment à la lèvre inférieure et à l’oreille gauche avant d’ingérer les morceaux de chair arrachés. La victime se défend en portant des coups à ses agresseurs. Elle parvient à blesser l’un d’eux à une cheville.

La police et les secours sont finalement intervenus. Les trois agresseurs ont été arrêtés. Les deux blessés, victime et agresseur, ont été transportés à l’hôpital de Montfermeil (Seine Saint-Denis). Le commissariat est chargé de l’enquête.

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Retraite : les fonctionnaires japonais pourront travailler jusqu’à 80 ans

Le gouvernement japonais vient d’annoncer que l’âge limite de la retraite des fonctionnaires sera repoussé à 80 ans, contre 70 ans actuellement.

Pour sauver son système de retraite, le Japon n’y va pas par quatre chemins. Le gouvernement conservateur du Premier ministre Shinzo Abe vient d’annoncer, selon la RTBF, que l’âge limite de départ à la retraite des fonctionnaires s’établira à 80 ans, contre 70 ans actuellement. Une solution extrême pour un problème radical : le taux de natalité du Japon est le deuxième plus faible du monde – après la Corée du Sud – avec 1,4 enfant par femme, très loin du seuil de renouvellement établi à 2,1 enfants par femme. Cette mesure de rallongement permettrait ainsi de contenir le déficit budgétaire des retraites.

Conscient de l’ampleur du chantier, le gouvernement a précisé que, pour le moment, cette réforme ne s’appliquerait que sur la base du volontariat. Et le nombre de candidats potentiels ne manque pas : 27,7% des Japonais ont plus de 65 ans selon le National institute of sopulation and social security research (NIPSSR), l’Insee japonais. Parmi eux, 20% sont encore actifs. Il faut dire qu’ils n’ont pas véritablement le choix : 19% des seniors vivent sous le seuil de pauvreté.

Un autre élément vient compliquer la situation : le taux de chômage dans le pays s’élève à 2,8 % de la population. Il n’y a donc plus assez de demandeurs d’emplois, notamment dans la fonction publique. Et toujours selon le NIPSSR, le pays devrait perdre 39 millions d’habitants dans les 50 prochaines années, soit près du tiers de sa population actuelle.

This election season, the candidacy of Donald Trump has provoked a crise de conscience in the ranks of conservatives. But whatever our sympathy for those who banded together to oppose Trump in the January 21 issue of The National Review or for the politicians who have brawled with him on stage, and of whatever use such gestures are politically, they surely have had little value in clarifying the crisis of conservatism that has led to Trump’s rise. Instead of focusing on Trump’s business practices and on the ignorance of his supporters, conservatives might do well to consider the possibility that his success reflects an objective political reality: the relative uselessness in a victimocracy of taking “conservative positions,” when the more urgent task is to relegitimize the liberal-conservative dialogue through which policy has traditionally gotten made in a democratic republic. In a word, restoring the art of the deal.


As the defense of the legitimacy, if not the perfection, of the status quo, conservatism is less a doctrine than a rule of thumb, the simplest version of which is no doubt William F. Buckley’s “standing athwart history yelling ‘Stop!’” In the left-right dichotomy born with the seating arrangement in the Assemblée Nationale in 1789, the left defends the moral model of reciprocal equality while the right defends the privileges of firstness in the service of the community. For the left, inequality of reward, if not of power, is in principle illegitimate, and can be tolerated only out of necessity. For the right, social hierarchy, the reward of firstness, is valid in principle. The right is not necessarily conservative; the far right can be as militant in its defense of privileges as the far left in its attack on them. The beginnings of the moderate right philosophy that can specifically be called conservatism were defined in Edmund Burke’s 1790 Reflections on the Revolution in France as what we might call a zero-based philosophy of social change: if it ain’t broke, don’t fix it; appreciate the fact that it works at all.

As this suggests, with the extremes removed, the two sides are not symmetrical. The left demands major changes in the system, and seeks to accrue more power to the government in order to implement them. The right tends to find the system basically acceptable and agrees to change it only reluctantly, except perhaps to walk back some of the left’s changes. Yet the very fact of sitting in the same chamber implies that the two sides hope to reach a compromise through negotiation—as was still the case in 1789. As applied to non-revolutionary parliamentary situations, the right realizes that the left can disrupt the social order if its demands are not met; the left realizes that when the disruption reaches a certain level, the state, even under a left-leaning administration, must defend this order by force. So long as both sides sit together, they tacitly agree, as Churchill put it in a different context, that jaw jaw is preferable to war war.

This system has functioned, not without crises, throughout the history of American democracy. In particular, from the late 19th century through the 1950s, the elected representatives of the various regional, industrial, occupational, and other interest groups, most notably the countervailing market forces of capital and labor, negotiated over specifics while largely confining their moral arguments to rhetoric to rally their supporters. Conservatism was never a major consideration throughout this period; the Republican party, representing large and small business interests, generally took a Burkean perspective (exception: Teddy Roosevelt), but was little concerned with doctrine as such.

But since 1989, the perspective of the New Left, which began in the 1960s as a campus-based opposition to the Vietnam War and came to attack liberal democracy itself, has gone mainstream. After the fall of the USSR, the left no longer needed affirm the superiority of liberal democracy over communism; it was the only game in town. And now that the market system is tacitly understood by both sides to be the final system—Fukuyama’s end of history—a permanent quasi-revolutionary situation is paradoxically reestablished. Since the system is in principle invulnerable, there is no a priori limit to the degree of unrest it can tolerate. The result is an attitude analogous to the behavior of naughty children secure in their parents’ care, one that flourishes more freely on university campuses than in serious workplaces, but which nonetheless increasingly sets the tone for the Democratic party, as Sanders’ surprising success has revealed. In particular, there has been a growing tendency on the left to replace its formerstructural focus—defending labor against capital—by a fight against inequality attributed toascriptive differences—seeking justice within the Nazi-Jew/master-slave/colonizer-colonized model.

Because even in the past the left tolerated but never truly embraced the model of politics as negotiation among countervailing interest groups, the right has remained largely unaware of the revolutionary potential of this new development. In political terms, it is far easier to justify wealth differentials along structural lines than to defend against the attribution of differentials among ascriptive groups to “white privilege.”

Traditional conservatives, unprepared for this change in configuration, have been blind-sided by the resulting accusations of race and gender prejudice. The term “PC,” by which conservatives refer to the victimary phenomenon when they do so at all, reduces it to a matter of etiquette, ignoring its deeper political implications. The Republican presidential candidates have almost entirely avoided victimary issues despite their preponderance in the Democratic program: reducing incarceration and criminal prosecution, restraining the police, raising women’s pay from “77 cents on the dollar” and granting women sex-related health benefits, granting “transgendered” boys access to women’s bathrooms, identifying voter-ID laws with “voter suppression,” and generally treating Wall Street, the “one percent,” “millionaires and billionaires” and “the Koch brothers” not merely as greedy cheats but as sustainers of “white privilege”—not to speak of encouraging the “crybullying” about racism and the “rape culture” that goes on at college campuses. Only Trump and, while he was active, Ben Carson (whose recent endorsement of Trump confirms their agreement on this point) have conspicuously denounced PC, and none have made it the focus of their campaigns, except on the point of limiting immigration, which Trump has made so to speak his trump card.

And it goes unmentioned on the right as well as the left that the result of the latter’s promotion of minority concerns not as group interests but in the guise of victimary social justice is that, while its bureaucratic saviors enrich themselves, the minority community has experienced previously unknown levels of social disintegration, with results clearly visible in Detroit, Baltimore, Washington DC, Saint Louis…. There are precious few fora to the left of the ominous “alt-right” where such concerns can be aired.


As I pointed out in Chronicle 508, Trump embodies far more than he articulates resistance to the victimocracy. Yet this is indeed an issue concerning which, at this historical moment, embodiment is more important than articulation. Although Trump rarely denounces PC by name, his demeanor loudly proclaims his rejection of White Guilt—unlike Bernie, he has no trouble telling Black Lives Matter protesters that “all lives matter.” Trump’s unexpected staying power—leading to his “presidential” performance at the March 10 debate—reflects to my mind far more than attractiveness to the benighted bearers of poor-white resentment. On the contrary, Trump’s continual emphasis on “deals” suggests a sharp intuition of how to adapt conservatism to the current victimocratic context. Before we can exercise Buckley’s Burkean resistance to unnecessary change, we have to return to the left-right dichotomy of the Assemblée Nationale. What is required at this moment is not conservatism as usual, butsecond-degree conservatism, metaconservatism.

The contempt of the voting public for Washington’s inability to “get anything done” reflects the fact that under the current administration, the shift of Democratic politics from liberalism to progressivism, from focusing on the concerns of the working class to those of ascriptive minorities, involves a fundamental change from defending interests to seeking justice. The first can be negotiated on a more or less level footing with opposing interests; the second can only be resisted by unregenerate evil-doers, which is more or less the way the current president and his potential Democratic successors characterize the representatives of the other party. In this noxious context, the (meta)conservative position is not to deny victimary claims, but tonormalize them: to turn them back into assertions of interests to be negotiated as political questions were in days of old—in a word, into issues that can be settled by making a deal.

Victimary activism should not in itself guarantee representative status for its leaders on campuses and elsewhere. But when university officials find it appropriate to hold discussions with representatives of the black or gay or Muslim student body, by making it clear that they view the latter as interest groups rather than as communities of the oppressed, they can avoid putting themselves, as such officials all too often do, in a situation of moral inferiority. There is no reason not to allow a group to express what it considers its legitimate interests; there is every reason not to consider the expression of these interests a priori as “demands for justice.”


In their preoccupation with denouncing Trump as a false conservative, the guardians of the flame forget that at a time when the victimary left seeks to portray the normal order of things in American society as founded on privilege and discrimination, Trump’s supporters turn to him as a figure of hope because his mind, unclouded by White Guilt, views the political battlefield, foreign as well as domestic, as a place for making deals. This used to be called Realpolitik.

All too often, to read today’s mainstream press, let alone more extreme publications such as the new New Republic or Salon, is to be subjected to the verbal equivalent of race war. The political discourse of Sanders and Clinton is deeply impregnated with this same rhetoric. Whether or not Trump is its nominee, I hope the Republican party does not need another general election loss to teach it that to articulate and defend a conservative position today, it is first necessary to reject the victimary moralization of politics and return to the liberal-democratic continuum within which conflicts can be mediated. At that point, regardless of the party in power, liberals and conservatives can argue their points, and then come together and make a deal.

Voir aussi:

The Archbishop of Canterbury tells why the Easter story can help humanity escape a lethal cycle of fear and resentment

A couple of weeks ago, there was a sadly predictable report of the reaction from some ultra-conservative Christian groups to the BBC’s advance publicity for its dramatisation of the passion of Jesus. The author and producer had underlined the fact that they were presenting a fairly nuanced view of the characters of the ‘villains’ of the story such as Judas and Pilate; the Christian critics responded by complaining that this was being unfaithful to the Bible. These characters were bad and that was an end of it.

Viewers of the series will have their own judgment. But the alarming thing is that anyone should think that the story of Jesus’s death is a story about the triumph of bad men over good ones, with the implication that if we’d been there we would have been on the side of the good ones.

It’s not only that the biblical story, especially St John’s Gospel, shows us just the mixed motives that can be seen in figures such as Pilate and the High Priest. Much more importantly, the entire message of the Bible on this point is that the problem begins with us, not them. Jesus is killed because people who think they are good are in fact trapped in self-deception and unable to get out of the groove of their self-justifying behaviour. And the New Testament invites every reader to recognise this in himself or herself.

In recent years, a number of Christian writers, inspired by French critic and philosopher René Girard, have stressed with new urgency how the Bible shows the way in which groups and societies work out their fears and frustrations by finding scapegoats.

Because we compete for the same goods and comforts, we need to sustain our competition with our rivals and maintain distance from them. But to stop this getting completely out of hand, we unite with our rivals to identify the cause of the scarcity that makes us compete against each other, with some outside presence we can all agree to hate.

Just as the BBC drama suggested, Jesus’s context was one where Judaeans and Romans equally lived in fear of each other, dreading an explosion of violence that would be destructive for everyone. Their leaders sweated over compromises and strategies to avoid this. In such a context, Jesus offered a perfect excuse for them to join in a liberating act of bloodletting which eliminated a single common enemy. The spiral of fear was halted briefly.

Frequently in this mechanism, the victim has little or nothing to do with the initial conflict itself. But in the case of Jesus, the victim is not only wholly innocent; he is the embodiment of a grace or mercy that could in principle change the whole frame of reference that traps people in rivalry and mutual terror.

Thus the scapegoat mechanism is exposed for what it is – an arbitrary release of tension that makes no difference to the underlying problem. And if you want to address the underlying problem, perhaps you should start listening to the victim.

For many of our contemporaries, the Christian message is either a matter of unwelcome moral nagging or a set of appealing but finally irrelevant legends. If it has a place in our public life or our national institutions, it is on the basis of a slightly grudging recognition that ‘it does a lot of good work’ and represents something about continuity with our past.

But what if the Christian story offered more than this? What if it proposed a way of understanding some of the most pervasive and dangerous mechanisms in human relationships, interpersonal or international?

It doesn’t take much imagination to see how internally divided societies find brief moments of unity when they have successfully identified some other group as the real source of their own insecurity. Look at any major conflict in the world at the moment and the mechanism is clear enough. Repressive and insecure states in the Islamic world demonise a mythical Christian ‘West’, while culturally confused, sceptical and frightened European and North American societies cling to the picture of a global militant Islam, determined to ‘destroy our way of life’.

Two fragile and intensely quarrelsome societies in the Holy Land find some security in at least knowing that there is an enemy they can all hate on the other side of the wall. A crumbling dictatorship in Zimbabwe steps up the rhetoric of loathing and resentment towards the colonial powers that create the poverty and the shortages. Nearer home, disadvantaged communities make sense of their situation by blaming migrants and asylum seekers.

It’s not that the fears involved are unreal. Global terrorism is a threat, Israel and Palestine really do menace each other’s existence, colonialism isn’t an innocent legacy and so on. But the exploitation of these real fears to provide a ‘solution’ to more basic problems both breeds collective untruthfulness and makes any rational handling of such external fears infinitely harder.

It breeds a mentality that always seeks to mirror the one who is threatening you. It generates the ‘zero-sum game’ that condemns so many negotiations to futility. Worst of all, it gives a fragile society an interest in keeping some sort of external conflict going. Consciously or not, political leaders in a variety of contexts are reluctant to let go of an enemy who has become indispensable to their own stability.

The claim of Christianity is both that this mechanism is universal, ingrained in how we learn to behave as human beings and that it is capable of changing.

It changes when we recognise our complicity and when we listen to what the unique divine scapegoat says: that you do not have to see the rival as a threat to everything, that it is possible to believe that certain values will survive whatever happens in this earth’s history because they reflect the reality of an eternal God; that letting go of the obsessions of memory and resentment is release, not betrayal.

People may or may not grasp what is meant by the resolution that the Christian message offers. But at least it is possible that they will see the entire scheme as a structure within which they – we – can understand some of what most lethally imprisons us in our relationships, individual and collective. We may acquire a crucial tool for exposing the evasions on which our lives and our political systems are so often built.

Yes, the Christian church has been guilty of colossal evasion, colluding in just those scapegoating mechanisms it exists to overcome. Its shameful record of anti-semitism is the most dramatic reversal of the genuine story it has to tell, the most dramatic example of claiming that the killing of Jesus was indeed about them and not us.

But it keeps alive that story. Every human society needs it to be told again and again, listening to the question it puts, whether or not people identify with Christianity’s answer. The point of the church’s presence in our culture is not to be a decorative annexe to the heritage industry, but to help us see certain things we’d rather not about common responsibility – and the costly way to a common hope.

Voir de plus:

The Rise of the Victim Bully

The imaginative conservative
Aug. 2, 2015

One of Christianity’s contributions to civilization has been a startling compassion for the victim. As René Girard has pointed out, from the beginning of time primitive peoples focused their animus on the outsider, the oddball, or the eccentric in their midst. It was the disabled, the alien, the poor, and the weak who most often took the blame for society’s ills. The crowd turned on them as the origin and cause of their problems. They became the scapegoat. As they were ostracized, excluded, persecuted, and killed, the source of the tribe’s problems was eliminated.

Consequently, the tribe felt cleansed. The violence unleashed a feeling of power and freedom. As the evil was purged, thrill surged. All was well. Life could continue and the tribe could prosper. Until, of course, another crisis developed—and at that point another victim would be needed. Because of the regularity of the crises, religions developed the ritual of regular sacrifice. Victims were found, throats were cut, blood was shed, and if animals were substituted, it did not mitigate the truth that the society still ran on the blood-fuel of the victim.

This may seem terribly primitive in a modern age, until one see videos of ISIS soldiers ritually beheading their victims. Modern Americans may think they are far removed from the barbarities of the Aztecs until they view a video of a wine-sipping high priestess of the cult of abortion describing how she dismembers children and harvests their organs. Is this so far removed from the haruspication of the ancients? When crazed and enraged young men—be they Islamist or racist extremists—open fire on their innocent victims, are we so far from Girard’s theory of the scapegoat?

Girard points out that Jesus of Nazareth turned the model on its head. He does so first by valuing the victim. The poor, the outcast, the crippled, diseased, blind, and demon-possessed are his prizes. He treasures children and magnifies women. He turns the sacrificial system upside down not only by valuing the victim, but by becoming the victim. He accepts the victim role and willingly becomes “the Lamb of God” who takes away sin of the world. He defeats the sacrificial system by embracing it. He breaks it from the inside. For the last two thousand years, the world has been learning that the victim is the hero.

The problem is that everyone is jumping on the bandwagon. Being a victim is fashionable—ironically, becoming bullied is now the best way to bully others. It works like this: If you want to move forward in the world, make progress for you and your tribe, further your ambitions, justify your immoral actions, grab a bigger piece of the pie, and elbow others away from the trough, simply present yourself and your tribe as victims. Once you successfully portray yourselves as a poor, outcast, persecuted, minority group you instantly gain the sympathy of all.

The first key to success in this campaign is to portray your victim condition as something over which you have no control. This is clear when the victim group is a racial or ethnic minority. The same sense of unjust destiny has to be produced for other groups. So the feminists have exploited the technique to portray all women as downtrodden. Homosexual campaigners have likewise insisted that their condition is something they were born with, and now anyone with a sexual proclivity that is other than heterosexual can be portrayed as a misunderstood and persecuted victim.

People suffering from any kind of illness, disability, or misfortune are victims of some sort of injustice, cruelty, or neglect. Those who suffer from poverty, addiction, broken families, psychological problems, emotional distress, or just plain unhappiness are victims too. The victim mentality is linked with an entitlement culture: Someone must be culpable for the unhappiness of the victims because someone should be responsible for making them happy.

The second step in effective victim-campaigning is to accumulate and disseminate the propaganda. Academic papers must be written. Sociological studies must be undertaken. Groundbreaking books must be published. Stories of the particular minority group being persecuted must make front page news. The whimpers of the persecuted must rise to heaven. The shock at their victimhood must be expressed as “sadness,” “concern,” and “regret.” If one is not sympathetic, if one is reticent to pour balm in the victim’s wounds, then the bullying begins. You must recognize the victim. You must be sympathetic. You must be tolerant. You must join the campaign to help the victim, solve their problems, and make them happy at last. If you do not, you are not only hard-hearted, you are part of the problem.

The third stage of the campaign is the release of anger. Once the victim is identified and the information is widespread, the rage can be released. The anger must be expressed because, without knowing it, a new cycle of tribal scapegoating has developed. As the tribe gathers around the victim in sympathy, they must find the culprit, and their search for the culprit (whether he is guilty or not does not matter) sends them on the same frantic scapegoating quest that created their victim in the first place. The supposed persecutors have now become the persecuted. The unhappiness of the tribe (which presents itself as sympathy for the victim) is now focused on violence against the new victim—and so the cycle of sin and irrational rage continues.

Observe American society today. Everywhere you look we are apportioning blame and seeking scapegoats. The blacks blame the whites. The whites blame the blacks. The homosexuals blame the Christians. The Christians blame the homosexuals. The Republicans blame the immigrants. The immigrants blame the residents. The workers blame the wealthy. The wealthy blame the workers.

Why has our society descended into the violence of scapegoating and blame? Because it is inevitable. The victimhood cycle will continue through cycles of revenge and further victimhood unless there is an outlet.

Where is there an end to the cycle of violence and victimization? There is only one solution: Find a constant victim—one who is the eternal victim and remains the victim. How is this done? It is done within the religion of a society. If a society has a religion of sacrifice the ritual victim becomes the focus of the tribal animus. The ritual victim becomes the constant scapegoat. The ritual victim becomes the psychological safety valve.

Catholicism, of course, is the only religion in the modern world which, astoundingly, still claims to be offering a sacrifice. This is why the ancient celebration of the Mass is still so vital in the modern world—because there the one, full, final sacrifice is re-presented for the salvation of the world.

The problem is that we are not a sacrificial and a sacramental people. We do not understand what the liturgy calls “these holy mysteries.” Most Catholics in America are embarrassed by the language of sacrifice. We are a blandly utilitarian race–shallow, and lacking in imagination. We are uncomfortable with blood sacrifices and cannot understand the rituals of redemption. American Catholics prefer their liturgy to be a banal family meal where they sing happy songs about making the world a better place. It is no longer a sacred sacrifice or a holy mystery, but a cross between a campfire and a pep rally.

Nevertheless, when the religion in a culture offers the mysteries of sacrifice the urge to lay blame is assuaged, the cycle of blame finds its proper resolution. As the eternal victim is offered the mystery unfolds, and the words, “Behold the Lamb of God who takes away the sin of the world” echo more profoundly than we ever could have imagined.

Voir encore:

As anyone who reads this blog knows, I am a hardcore devotee of the ideas of Rene Girard.  I’ve tried before to set out, in a big picture way, why I think his ideas are so important and so fruitful–not just in terms of Christianity or religion, but in general.  But those things I mentioned are big-picture concepts, and can be seen as somewhat abstract.  If you want some specific idea of Girard’s, one that is directly relevant to our current political and cultural situation, I think his most trenchant idea is his discussion of the Cult of Victimhood.

In Girard’s analysis, the Cult of Victimhood is, though unacknowledged by its practicioners, literally a Christian heresy (or more accurately, a Judeo-Christian heresy, if one can say that).  For Girard, the death and resurrection of Jesus Christ reveals to the world the mechanism of scapegoating–a victim is selected from among the people and sacrificed in order to discharge our rivalrous, imitative desires, and that sacrifice becomes both ritualized and camouflaged so that we are unaware of our participation.  Jesus, finishing a process begun at the beginning of the Hebrew Scriptures, comes to strip off the veil over our eyes, to reveal to us the truth.  Where once we held fast to the idea that the victim really deserved to be sacrificed, we now understand that the victim is innocent.

Girard insists that this bell cannot be un-rung, and society can never go back to the way it was prior to Easter Sunday.  But that does not mean that scapegoating is ended forever.  It simply means that we as a people cannot rely on the simplistic old versions of the sacred to sustain the Big Lie.  Instead, if we want to avoid the hard work of imitating Jesus, forgiving our enemies, and learning to live in peace, we have to construct a new version of the Big Lie.  This new narrative has to incorporate on some level what Alison calls the « Intelligence of the Victim » that is provided by Jesus’s life, death and resurrection (since that is now a permanent part of human understanding), while still finding a way to create space for sacrificing victims.

One way to do this, as Jean-Pierre Dupuy has explored in Marks of the Sacred and Economy and the Future, is to set up supposedly « neutral, » technocratic systems to, in essence, « do the dirty work for you » while keeping a clean conscience (« I’m not punishing the poor, it’s just ‘market forces’ that are leaving people destitute » etc.).  But the other way is through the Cult of Victimhood.  The Cult of Victimhood begins by appropriating the Intelligence of the Victim, recognizing the truth that discrete groups are often persecuted unjustly by virtue of being a discrete group, and not as a result of anything for which they are responsible.  And the Cult of Victimhood insists, correctly, that persecution of the particular discrete group at issue is unjust and should be stopped.  So far, so good.  But then the Cult of Victimhood turns being a victim into a status, defining itself in terms of the marker (either directly or indirectly) of having been through the experience of being a victim.

The Cult of Victimhood is thus an inversion of the normal, pre-Christian process of the Sacred–rather than the majority forming an identity over and against some identifiable minority victim or group of victims through the process of victimization, the minority forms an identity over and against the majority by virtue of being victimized, either presently or at some point in the past. This creates three serious problems.  First, the identity of the group is tied up in the status of being a victim.  Thus, perversely, there is an incentive for the minority to seek to be victimized, because it supports and reinforces the group identity, leading to counter-productive co-dependent relationships with the persecuting majority.  Or, at a minimum, the minority needs to perceive itself as being victimized in order to shore up its self-identity, leading to incentives to find persecution behind every rock or tree, even when it is not there.

The second problem is that the Cult of Victimhood is it creates a tempting platform to seize the moral high ground.  In light of the message of Jesus, we have an obligation to have special moral concern for victimsas victims.  But it does not follow that those that are victimized have some special moral qualities or status by virtue of being victims.  Being a victim does not necessarily make you wiser, or more just, or better able to discern moral realities in the world around you, because being a victim is ultimately and fundamentally arbitrary.  As the great Ta-Nehisi Coates says, « [w]e, too, are capable of fictions because, as it turns out, oppression confers no wisdom and is rarely self-improving. »  But the Cult of Victimhood seizes on being a victim to provide a kind of imputed righteousness.  Once again, this is an inversion for the old vision of the Sacred–whereas before the society explained that victims became victims through some narrative of moral failure, now the victims understand their victim status through a narrative of their own moral superiority.

In doing so, it sets up a purely binary, Manichean distortion of the Gospel message, dividing the world into fixed categories of victims who are righteous and victimizers who are unrighteous.  This binary system acts as a kind of moral shield for their own behavior.  The logical chain goes like this:  because I am a victim, I am righteous; because I am righteous, those that challenge or critique that righteousness (especially if the critique comes from those that victimized me) are per se wrong and their critique is per se illegitimate; thus, I can stay in a comfortable bubble of my own imputed righteousness.  Because I am an innocent victim, I don’t have to take seriously any critiques of my own actions.

This in turn leads to the third problem.  Because of the power of feature #1 and especially feature #2 of the Cult of Victimhood, everyone wants to get in on the action.  And, given both the pervasive nature of scapegoating and the cultural awareness of the phenomenon (even if inchoate) brought about by thousands of years of Judeo-Christian presence, everyone can get in on the action if they look hard enough.  Everyone can craft a story of why they are the « real » victims over and against some group of victimizers.  What results is an utterly intractable set of mutually incompatible victimhood narratives, in which every group is the righteous but persecuted minority over and against some nefarious overculture.

In an attempt to resolve this deadlock, the basic instinct (especially for the partisans of one competing narrative or another) is to try to adjudicate who are the « real » victims and who is the « fake » victims.  Girard would insist that this is an utterly futile activity, because all of these stories of victimhood are on some level true and on some level self-serving nonsense.  The fact of being the victim is true, but the narrative of why the victimization occurred, tied into to some group identity and moral status, is not.  And it is not true because, again, being a victim is arbitrary.  Sometimes you are victimized because of some trait you happen to have (like race or gender), sometimes it is because of some social group you happen to belong to that happens to be on the short end of the stick for whatever reason (like LGBT folks), sometimes it is for no reason at all.  The only real difference between the victim and the victimizer is circumstance.  Or, to put it another way, there has only been one truly innocent victim in all of history, and He was last seen outside of Jerusalem 2000 years ago and 40 days after Easter Sunday.

Again, it’s crucial, here and elsewhere, to draw a very clear line between the fact of victimization and the status as a victim.  People get victimized, and we have a moral obligation to try to end the victimization.  But the Cult of Victimization makes that project more difficult, because it weaponizes victimization and intermixes genuine victimization with dubious claims of moral righteousness.  It also incentivizes out-and-out bogus claims of victimization, because the power of victimhood status is to enticing.

To see an example of the Cult of Victimhood in action, consider this piece from Andrew Sullivan about Trump.  In the piece, Sullivan makes the point that one key dimension of why white, working-class voters have rallied to Trump is the disdain shown by cultural elites (mostly liberal but also conservative, to the extent those are still distinct categories) toward the culture and values of said white working-class people.  The reaction on social media to the piece was very telling.  Instead of pushing back on the thesis (i.e., « you are wrong, Andrew, we don’t disdain the values of these folks. »), or to admit the thesis and stand firm on the position (i.e. « yes, Andrew, we do disdain the values of these folks because these values are bad. »), the reaction was to criticize Sullivan for failing to assert that racism (and, to a lesser extent, homophobia) was the « real » reason why these voters were supporting Trump.

First off, Sullivan does talk about that in the piece.  But, more to the point, seizing on Sullivan’s purported failure to talk about race or homophobia is a way to side-step and de-legitimize the basic point that cultural elites disdain a big chunk of the population.  Because, if the « real » issue is race or homophobia, then in the Cult of Victimhood world the issues and objections of white working class folks are per se illegitimate, because they are the unrighteous victimizers.  In other words, yelling at Sullivan for failing to talk about race is another way of saying « their assertion of victimhood status is bogus because my victimhood status is real, and because my victimhood status is real their assertion of victimhood status must be bogus. »  And, of course, the same story can (and is) being said on the other side.  Which is why, along the lines of Sullivan’s piece, the 2016 U.S. Presidential election has been a heretofore unprecedented orgy of the Cult of Victimhood from all sides, and promises to become even more grotesque as we get closer to November.

Or, let’s take a perhaps less weighty example, from my geekdom of choice, tabletop role playing games.  To my utter shock, tabletop role-playing games are undergoing a renaissance.  A month or so ago, Slate, that bastion of middle-brow coastal opinion, published an article praising the Youtube show « Critical Role, » calling it « flat out great television. »  Now, I really like « Critical Role, » and it is a very well done show with interesting and engaging personalities, but at the end of the day it is an extended (usually four hours at a time!) video of a bunch of people playing Dungeons and Dragons.  If you told Middle School me that filmed D&D games would be covered and praised in the media, my head would have exploded.

My head would have exploded because when I was a kid there was a bias against geeky activities like D&D.  Now, I don’t want to oversell this–it would be grossly exaggerated to say most people into geeky stuff were persecuted, and it should never be compared to what is experienced by racial or sexual minorities.  But it was social disfavored, and the stigma was real.  For example, I kept my interests in this area mostly to myself as an adult, and kept the hobby at arms-length–I felt that people would perceive it as immature or weird.  I’ve shed that idea, partially out of a sense that letting what people think of your fun dictate what you do is lame and counter-productive, but also because it has become clear than no one cares anymore.

So, this should be a great time to be a tabletop RPG fan, and everyone should be happy, right?  Not quite.  It turns out there is a deeply toxic element of the tabletop RPG culture, one that has full-throatedly embraced the Cult of Victimhood.  Here’s a good example.  The basic claim is that there is a culture of sexual harassment in the hobby, directed an women in particular.  Immediately with the first commenter, we see the classic Cult of Victimhood push-back–« I am not the victimizer, because I am the victim of your persecution. »  Again, we see the clear binary, which is that if I am a victim, I cannot be a victimizer, and for me to be a victim, I need you, or someone else, to be the victimizer.

One theme, and this runs through much of the toxicity in geek culture (seen most clearly with « Gamergate »), is that the presence of women in the hobby is The Worst and is ruining it.  Here, I will simply restate my view that mixed gendered scenarios are basically always better than single gendered ones.  But the reflexive misogyny is not really about concrete experiences, but about the Cult of Victimhood.  A person who was rejected by the broader culture (which, to an adolescent male, is often identified with girls) builds an identity around the notion of being excluded and marginalized by « them. »  When « they » attempt to enter those spaces, this identity formed via perceived victimhood is threatened.  Thus, something which would logically be seen as a victory (« Girls once shunned me for playing tabletop RPGs, and now they want to play, too! ») becomes an existential threat.  By excluding these intruders, identity is maintained–at the cost, of course, of victimizing innocent women who just want to play a game.  But that reality doesn’t have to be faced, because it can be shunted aside in the binary narrative of the Cult of Victimhood.

My point in using these two examples is not pass judgment on the validity of the victimhood claims involved (though, from where I sit, the claims of victimization of racial and sexual minorities, as well as women in the RPG space, seem mostly real; the claims of male gamers seem mostly bogus; and the claims of white working class folks seem to be some combination of truth and self-serving fantasy).  The point is to talk about how the Cult of Victimhood works, and why it makes these kinds of debates so intractable.  No matter how real the persecution, the stories people tell regarding the persecution are fundamentally unreliable, especially if they divide the world into an « us » and a « them. »  And, once they are a « them, » we can stay safe in our bubble of righteousness.

The power of Girard’s ideas, for me, is the constant and destabilizing claim of a radical equality–we are all victims, and we are all victimizers.  This doctrine cuts through both our self-serving claims to goodness as well as the paralyzing guilt of our wickedness. Our only escape from the Cult of Victimhood is to find a way to embrace the hard teaching of Elder Zosima:

There is only one means of salvation, then take yourself and make yourself responsible for all men’s sins, that is the truth, you know, friends, for as soon as you sincerely make yourself responsible for all men, you will see at once that it is really so, and that you are to blame for everyone and all things.

The story of Donald Trump’s stunning upset victory, according to exit poll data, is very clear: He won the white working class by an unprecedented margin, and held on to a surprising majority of college-educated whites. That allowed him to flip heavily white areas of states like Wisconsin and Pennsylvania that had voted for Obama.

The big questions now are: Why this? And why now?

One answer you’ll hear is economic: that those white-working class voters were angry in the wake of the Great Recession and the ongoing job losses due to globalization, and were looking for someone to blame. This may end up being part of the general election story — we don’t have enough data to say for sure.

But preliminary data suggests it is hardly all of it. An analysis from USA Today’s Brad Heath found that Hillary Clinton got crushed in counties where unemployment had fallen in the late Obama years:

There’s something deeper going on here. And to understand this part of the story, you need to look beyond American borders. It’s tempting to think of Trump as something uniquely American, but the truth is that his rise is being repeated throughout the Western world, where far-right populists are rising in the polls. They’re not rising because of their economies. They’re gaining unprecedented strength because of their xenophobia.

In Hungary, the increasingly authoritarian prime minister, Viktor Orban, has started building a wall to keep out immigrants and holding migrants in detention camps where guards have been filmed flinging food at them as if they were zoo animals. In Italy, the anti-immigrant Northern League, led by a politician who has attacked the pope for calling for dialogue with Muslims, is polling at more than three times its 2013 level, making it the country’s third most popular party. And in Finland, the Finns Party — which wants to dramatically slash immigration numbers and keep out many non-Europeans — is part of the government. Its leader, Timo Soini, is the country’s foreign minister.

Those leaders were among the first to praise the president-elect. Marine Le Pen, who runs an increasingly popular French far-right party, tweeted in elation: “Congratulations to the new president of the United States Donald Trump and to the free American people!”

Politicians like Le Pen and Orban share Trump’s populist contempt for the traditional political elite. They share his authoritarian views on crime and justice. But most importantly, they share his deeply negative views of immigrants, his belief that Muslims are inherently dangerous, and his stated support for closing the borders to refugees and economic migrants alike.

These parties’ values are too similar, and their victories coming too quickly, for their success to be coincidental. Their platforms, a right-wing radicalism somewhere between traditional conservatism and the naked racism of the Nazis and Ku Klux Klan, have attracted widespread support in countries with wildly different cultures and histories.

A vast universe of academic research suggests the real sources of the far right’s appeal on both sides of the Atlantic are anger over immigration and a toxic mix of racial and religious intolerance. That conclusion is supported by an extraordinary amount of social science, from statistical analyses that examine data on how hundreds of thousands of Europeans to books on how, when, and why ethnic conflicts erupt.

We cannot understand Donald Trump’s victory, then, without understanding this global wave of what CNN anchor Van Jones memorably summed up as a “white lash.”

The resentment of the privileged

Political scientist Roger Petersen has argued, persuasively, that ethnic conflict around the world is often driven by something he calls “resentment”: the feeling of injustice on the part of a privileged portion of society when it sees power slipping into the hands of a group that hadn’t previously held it. Drawing on social psychology, he theorized that one of the underappreciated causes of ethnic violence was a change in the legal and political status of majority and minority ethnic groups.

In his book, Understanding Ethnic Violence, Petersen argues that his theory helps explain the causes of other cases of ethnic violence in Eastern Europe, including the carnage in the Balkans in the 1990s. Other scholars have since found that it could be used to understand communal violence elsewhere in the world.

A 2010 paper published in the journal World Politics tested Petersen’s theory, looking at 157 cases of ethnic violence in nations ranging from Chad to Lebanon. It found strong statistical correlations between a group’s decline in status and the likelihood that it turns to violence against another group.

What does any of this have to do with Donald Trump?

Petersen predicts that ethnic struggle should play out differently when governments are weak, as in the wake of a Nazi invasion, versus when they’re strong, as in modern France. In nations with strong and legitimate governments, the loss of status by a privileged group is extremely unlikely to produce large-scale ethnic slaughter.

But « resentment » on the part of the previously dominant group doesn’t just dissipate; it is simply channeled into another way of clinging to power and preventing another group from attaining it. Like, say, elections and government policies.

« Dominance, » Petersen writes, « is sought by shaping the nature of the state rather than through violence. »

While Petersen’s book focuses on Eastern Europe, his framework applies to all different kinds of countries. So when post–World War II Europe experienced a massive wave of immigration, in large part from nonwhite and Muslim countries, Petersen’s work would predict a major backlash. Ditto when the United States ended Jim Crow, allowing black people to participate as formal equals, and when it experienced a mass wave of Latino immigration.

What you saw in many of these countries was a very different kind of population moving in and occupying social roles that had previously been reserved for white Christians. This was the ultimate change in social hierarchy. Nonwhites, who had historically been Europe and America’s colonial subjects and slaves, were now becoming its citizens. They weren’t just moving in; they were changing its society.

The question wasn’t whether there would be a massive electoral backlash. It was when.

The rise of the European far right

For Jean-Marie Le Pen, arguably the father of Europe’s far-right political movement, the backlash began in earnest in 1984. His political party, the Front National (FN), won about 11 percent of the French national vote in the 1984 elections to the European Parliament. It was the first major electoral victory for a party of its kind.

Le Pen had founded the party 12 years earlier. It was a populist party, one that argued that ordinary people were being exploited by a corrupt class of cosmopolitan elites. They were also authoritarian, constantly warning of the dangers of crime and the need for a harsh state response.

But above all else, the FN was xenophobic. Its members believed the postwar wave of immigrants threatened the French nation itself; stopping more from coming in was the only thing that could save the country from being overrun. The party cleverly avoided labeling nonwhites “inferior,” but instead sold their xenophobia as a defense of “French culture” — rhetoric that functioned very similarly to Trump rhetoric about Latino crime.

« Immigration is the symbolic starting point for the debate of the future of the French nation, » FN politician Jean-Yves Le Gallou once said.

The FN’s success spawned imitators. In 1986, Jörg Haider — a firebrand who once praised Hitler for having a « proper employment policy » — took over Austria’s Freedom Party (FPO), transforming it into a xenophobic party along the FN’s lines. In 1999, the FPO came in second in Austria’s parliamentary elections, joining a government led by the center-right People’s Party.

In 2001, a Dutch sociology professor named Pim Fortuyn launched a new political movement — oriented entirely around opposition to Muslim immigration. « I don’t hate Islam, » he once said. « I consider it a backward culture. »

By 2002, Fortuyn’s new party, the Pim Fortuyn List, was second in the national polls. Fortuyn was assassinated by a far-left activist that year but was succeeded by another charismatic populist, Geert Wilders.

Wilders, who declared in July that « I don’t want more Muslims in the Netherlands and I am proud to say that, » leads the third-largest bloc in the Dutch parliament. Wilders’s party, the ironically named Party for Freedom, is consistently leading the polls ahead of the March 2017 national elections.

There are many others examples. The British far-right party, the United Kingdom Independence Party, played a crucial role in fueling the Brexit vote. In France, meanwhile, Le Pen’s daughter Marine has shed many of her father’s most controversial statements — his denial of the Holocaust, for instance — and turned herself into the kinder, gentler face of the party he founded decades earlier. Recent polling shows her near the top in the 2017 presidential election.

The rise of these parties has been studied extensively — and the evidence is quite conclusive. These parties’ success was driven by fear of immigrants.

« What unites the radical right is their focus on immigration, » Elisabeth Ivarsflaten, a professor at the University of Bergen in Norway who studies the far right, told me in a recent interview.

In a 2008 paper, she looked at data on vote shares for seven European far-right parties, to try to figure out why people voted for them. She found that a person’s support for restricting immigration was « close to a perfect predictor » of one’s likelihood of voting for a far-right party.

By contrast, people’s views on other political questions — like economics or trust in government — didn’t have nearly the same predictive value. You can see this in the following chart from her paper. The Y-axis is the probability of voting for a far-right party; the X-axis is the level of support for restrictive immigration policies, right-wing economic views, and the like. The difference between immigration policy preferences and the others is striking:

« This study therefore to a large extent settles the debate about which grievances unite all populist right parties, » Ivarsflaten concluded. « The answer is the grievances arising from Europe’s ongoing immigration crisis. »

Eight years later, after running tests on newer data for a forthcoming paper, Ivarsflaten believes the thesis still holds.

Crucially, the research also suggests that these people are driven by cultural grievances rather than economic ones — Petersen’s resentment theory, almost to a tee.

The most systematic effort to assess this, to date, comes from Harvard University’s Pippa Norris and the University of Michigan’s Ronald Inglehart. Norris and Inglehart looked at 12 years of European Social Survey data, surveying a whopping 294,000 respondents, to figure out the relationship between economic and cultural grievances and support for the European far right.

They found something startling: Earlier research suggesting the European far right draws support from globalization’s losers was simply wrong. Instead, it was from exactly the kind of people who voted for Donald Trump in the 2016 election.

« The strongest populist support, » they write, « remains among the petty bourgeoisie — typically small proprietors like self-employed plumbers, or family owned small businesses, and mom-and-pop shopkeepers — not among the category of low-waged, unskilled manual workers. »

Only one of the five economic variables they tested — employment status — correlated well with support for the populist right. That held true even when they controlled for variables like age, sex, ethnic identity, and minority status.

Then they set up an alternative model, one that tested whether five distinct cultural factors — like anti-immigrant attitudes and authoritarian values — would predict support for the far right. Every single one did.

In short: There was no good evidence that economic anxiety was driving cultural resentment. Economics played some contributing role, but it seems much more likely that the far-right backlash is about what the far-rightists say it’s about: immigration, race, and culture.

« [Populists’] greatest support is concentrated among the older generation, men, the religious, majority populations, and the less educated — sectors generally left behind by progressive tides of cultural value change, » they write.

You can’t understand Trump’s win without understanding this global movement

Far-right leaders like Le Pen have every reason to be elated by Trump’s win. He ran on an Americanized version of the European far-right platform. He essentially turned the Republican Party into a vehicle for their style of populism, and used it to win a national election in the world’s most powerful country.

Like his European counterparts, Trump has eschewed overt discussion of racial superiority during his campaign. He claims to have « a great relationship with the blacks » and tweets things like, « I love Hispanics! » He also claims to be an American nationalist standing up against a corrupt elite in hoc to « the false song of globalism. » One of his favorite descriptions of his worldview is « America First, » a slogan coined by World War II–era isolationists and anti-Semites.

Protestations aside, the bigotry that runs through Trump’s rhetoric is pretty blatant.

Trump first became a major political figure as leader of the birther movement — the people who questioned whether Barack Obama was really a natural-born US citizen — in 2011, taking advantage of racial anxieties about a black president to turn himself into a GOP power broker. He has claimed that a Mexican-American judge shouldn’t hear a case involving him because of the judge’s Hispanic background, described life in black communities as an unending hellscape of crime and poverty, and implied that all Muslim immigrants were potential terrorists. He deployed classic anti-Semitic rhetoric, warning of dark international banking conspiracies rigging the system against ordinary Americans.

Data from the primary shows that this kind of rhetoric was absolutely critical to his appeal. Over the summer, Michael Tesler, a professor at the University of California Irvine, took a look at racial resentment scores among Republican primary voters in the past three GOP primaries. In 2008 and 2012, Tesler found, Republican voters who scored higher were less likely to vote for the eventual winner. The more racial bias you harbored, the less likely you were to vote for Mitt Romney or John McCain.

With Trump, the opposite was the case. The more a person saw black people as lazy and undeserving, the more likely they were to vote for the self-proclaimed billionaire.

 

Tesler found similar effects on measures of anti-Hispanic and anti-Muslim prejudice. This shows that Trump isn’t drawing support from the same type of Republicans who were previously picking the party’s winners. He’s mobilizing a new Republican coalition, one dominated by the voters whose political attitudes are driven by prejudice.

« The party’s growing conservatism on matters of race and ethnicity provided fertile ground for Trump’s racial and ethnic appeals to resonate in the primaries, » Tesler wrote at the Washington Post in August. « So much so, in fact, that Donald Trump is the first Republican in modern times to win the party’s presidential nomination on anti-minority sentiments. »

It’s too soon to say how much, precisely, this explains about Trump’s stunning general election performance.

But we do have enough evidence to say that white resentment played a major role in fueling his support, even among the general population. Because the GOP nominee fit the mold of the European far right, rather than a traditional Republican, he was uniquely positioned to take advantage of racial anxieties produced by eight years of a black president and decades of mass Latino immigration.

Philip Klinkner, a political scientist at New York’s Hamilton College, found that factors like economic pessimism and income were statistically insignificant to Trump’s support. Instead, his research found that the leading driver was party identification, followed closely by racial resentment.

« Moving from the least to the most resentful view of African Americans increases support for Trump by 44 points, those who think Obama is a Muslim (54 percent of all Republicans) are 24 points more favorable to Trump, and those who think the word ‘violent’ describes Muslims extremely well are about 13 points more pro-Trump than those who think it doesn’t describe them well at all, » he writes.

He also set up an interaction variable between measures of economic pessimism and « racial resentment. » This tests whether people who were pessimistic about the economy were more likely to be racially resentful and support Trump.

Klinkner found bupkis. People who were racially resentful were more likely to support Trump regardless of their views of the economy.

Someone who was not very economically pessimistic but quite racially resentful was as likely to support Trump as someone who was equally resentful but much more pessimistic about the economy. Economic stress didn’t appear to be « activating » racial resentment.

Another study — whose findings were published by three researchers at Slate — took a different stab at this. They surveyed 2000 white Americans and asked them to say whether they thought whites were “more evolved” than blacks — that is, further away from apes.

They found very little differences in rates of prejudice by income. But, they write, “there is one group of whites that stands out in the degree to which it holds dehumanizing views of black people: Trump supporters.” Fifty-two percent of strong Trump supporters, they found, thought African Americans were less evolved — about twice as high as the rates among strong Trump opponents.

“We detected substantial levels of dehumanization among Trump supporters through additional survey questions as well,” they continue:

27 percent of Trump supporters said the phrase “lacking self-restraint, like animals” describes black people well, compared with 8 percent of Trump opponents. Trump supporters were also substantially more likely than Trump opponents to say that the terms “savage” and “barbaric” describe black people well.

Again, we do not know for sure how much of Trump’s astonishing general election performance this explains. Whereas the data is ironclad about Trump’s primary victory — it was clearly about racial resentment — the general election has yet to be analyzed in the same depth. There could end up being a bigger role for economic variables than there was in the primary, though the data about the European far-right militates against it.

Regardless, given these results and the broader international far-right wave, it is impossible to deny that white resentment against cultural change played a significant role in Donald Trump’s shocking victory.

The United States just elected a candidate who has employed the most racially charged language we’ve heard as a nation since the civil rights movement. And it looks like he won not in spite of his racism but because of it.

Voir aussi:

JUSTICE

Au procès de Jawad Bendaoud, les proches des victimes exigent du « respect »

« J’étais outré lors des débats par les rires. Moi, ça ne me fait pas rire. Je ne suis pas ici au spectacle. »

13-NOVEMBRE – Témoignage ahurissant, comparaisons grotesques, phrases choc… Depuis le début de son procès, l’attitude de Jawad Bendaoud ne cesse de choquer les familles des victimes, qui ont, au premier jour de leurs auditions ce mardi 30 janvier, appelé le « logeur » des jihadistes impliqués dans les attentats du 13-novembre à arrêter son « spectacle ».

Dès le deuxième jour du procès, la mère d’une des victimes avait fait part de sa « sidération » face aux propos de Jawad Bendaoud. Les parties civiles ont également fait part de leur indignation ce mardi, où ils sont venus à la barre pour la première fois.

Il y a eu Patrick, qui a perdu son fils au Bataclan, un autre Patrick dont la fille s’occupait de la lumière dans la salle de concert, Iordanka, dont le fils unique a été « abattu de sept balles », Abdallah dont les deux sœurs sont décédées, Sophie qui a raconté l’agonie de son mari…

Jawad Bendaoud et Mohamed Soumah, tous deux poursuivis pour « recel de malfaiteurs terroristes », ont pleuré quand une mère a raconté sa douleur. Son fils venait d’avoir 37 ans. « Chaque fois que je parle de mon fils, j’ai les larmes qui coulent », a commencé Iordanka. « Maintenant, c’est dur ma vie. (…) Ces trois personnes (les trois prévenus, y compris Youssef Aït Boulahcen, jugé pour « non-dénonciation de crime terroriste », ndlr) je voulais les voir en face », a-t-elle dit.

« C’est pas eux qui ont tué mon fils mais ils ont plus ou moins contribué. (…) J’attends que ces trois personnes soient jugées sévèrement », a-t-elle encore dit.

Le tribunal transformé en « théâtre de boulevard »

« J’ai perdu mes deux sœurs le 13 novembre. Ce qui me choque, c’est la légèreté avec laquelle M. Bendaoud et M. Soumah prennent ce procès », a expliqué à la barre Abdallah, très ému lui aussi. « Derrière ce qui se juge aujourd’hui, il y a des familles K.O ».

« Il y a un minimum de respect, de compassion à avoir. Ce n’est pas un show, pas un défilé de mode », a poursuivi cet homme qui a lui « aussi grandi dans une cité » et dont le père « a travaillé dur pour élever huit enfants ».

« J’étais outré lors des débats par les rires. Moi, ça ne me fait pas rire. Je ne suis pas ici au spectacle », a dit Patrick en lisant son texte poignant. « Bendaoud a réussi à transformer le tribunal en théâtre de boulevard », a déploré ce père, qui a cherché sa fille pendant 48 heures après le 13 novembre. « Ces énergumènes n’ont ni foi ni loi », a-t-il tranché.

Voir encore:

La mondialisation de l’inégalité

Avec un titre sous forme de conclusion, François Bourguignon reprend la plupart des clichés à la mode sur les inégalités. Et si les réalités (et les solutions) étaient bien différentes ?

Bogdan Calinescu.
Un article de l’aleps.

Ancien économiste de la Banque Mondiale, François Bourguignon apparaît comme le « spécialiste » des inégalités dans le monde. Son essai fait le tour du sujet mais n’apporte pas des réponses originales. Oui, il a raison de faire la différence entre les inégalités au sein d’un pays et celles d’un pays à l’autre. Il existe des inégalités entre les Américains mais on ne peut pas les comparer avec celles entre un Américain et un Somalien. L’auteur reconnaît aussi que le monde s’est enrichi, surtout depuis les années 1990. L’Inde et la Chine sont beaucoup plus riches qu’il y a 30 ans. La mondialisation a eu donc des effets bénéfiques. Néanmoins, il conclue à l’aggravation des inégalités depuis environ 30 ans. Et la mondialisation en est responsable. Au sein des pays, le phénomène inégalitaire se serait accru comme aux États-Unis. Et l’auteur de citer – inévitablement – les études des Thomas Piketty. Pour Bourguignon, « nos sociétés seraient de plus en plus inégalitaires et il faut corriger les injustices sociales ». Il faut « combattre la mondialisation des inégalités ». Vaste programme qui sent la hausse des impôts (même si l’auteur sait qu’elle peut avoir des effets néfastes sur l’économie) et du nombre de fonctionnaires, le clientélisme électoral et la redistribution aveugle. Cette politique interventionniste risque d’être faussée par la concurrence internationale. Bourguignon a la solution : il faut une « concertation internationale en matière de politiques redistributives ». Ça sent le gouvernement mondial…

Et si la réalité était différente ? D’abord, le monde s’est considérablement enrichi ces 20 dernières années. L’Amérique latine, l’Asie ont connu un développement économique impressionnant grâce à la mondialisation. En fait, les pays à la traîne sont surtout les pays qui ont fermé la porte à la mondialisation : la Corée du Nord, Cuba, la Bolivie, plusieurs pays africains… À moins d’être de (très) mauvaise foi, il est faux de dire que la mondialisation a accentué les inégalités. Elle a, au contraire, rendu les pays encore plus riches. Regardons les chiffres. Au début du XXe siècle, la différence moyenne entre les revenus les plus bas et les revenus les plus élevés étaient de 300. À la fin des années 2000, cette différence est de 50. C’est encore beaucoup mais c’est 6 fois moins qu’il y a un siècle. Il est vrai qu’il existe des salaires mirobolants comme ceux de certains footballeurs mais ce sont des exceptions. Oui, il existe des milliardaires. Mais il faudrait plus de Bill Gates et plus de Steve Jobs pour que les autres s’enrichissent et non pas l’inverse. Le système le plus « juste » c’est celui dans lequel les pauvres peuvent devenir riches et non pas l’inverse. Si les 1% des plus riches détiennent une très grosse fortune c’est qu’ils ont réussi. Et il faut rajouter que ces 1% payent 70% du total de l’impôt sur le revenu. Oui, on peut considérer que certaines inégalités se sont creusées, beaucoup plus dans des pays en développement rapide comme la Chine. Mais c’est aussi parce que les gens peuvent s’enrichir plus vite grâce aux opportunités économiques.

L’arme la plus efficace contre les inégalités n’est pas la redistribution mais la possibilité de s’enrichir. Les États-Unis montrent l’exemple. Dans le classement des milliardaires actuels, seulement 24% y figuraient en 1987. Le reste ce sont des entrepreneurs qui ont réussi et cela montre que la mobilité sociale est extrêmement importante car ça change tous les ans. C’est pareil pour les classes moyennes. La part des individus appartenant à la classe moyenne n’a cessé d’augmenter. La lutte contre les inégalités est devenue un véritable fonds de commerce qui ne tient pas compte des réalités économiques. Réduire les inégalités c’est d’abord offrir les opportunités pour réussir.

Voir par ailleurs:

Pas si grave
France Soir
Mercredi 10 Janvier 2018
Catherine Millet est l’une des signataires de la tribune « pour la liberté d’importuner » publiée dans « Le Monde » mardi. En décembre dernier, invitée sur France Culture, elle expliquait qu’elle regrettait de ne pas avoir été violée pour pouvoir montrer aux femmes qui l’avaient été que l’on « pouvait s’en sortir ».
L’auteure Catherine Millet a expliqué en décembre qu’elle regrettait de ne pas avoir été violée pour pouvoir prouver aux femmes que le traumatisme est surmontable.

Ses paroles de décembre dernier refont surface et créent la polémique. Catherine Millet est l’une des signataires de la tribune publiée dans Le Monde mardi 9 « pour la liberté d’importuner ». Avec, entre autres, Catherine Deneuve, elles disaient s’inquiéter pour « la libération de la parole » au sortir de l’affaire Weinstein suite aux dizaines d’accusations envers des hommes suspectés d’agressions sexuelles ou de viol.

Cette tribune a fortement divisé le public, une partie de celui-ci s’étant offusqué. « Cette libération de la parole se retourne aujourd’hui en son contraire: on nous intime de parler comme il faut, de taire ce qui fâche, et celles qui refusent de se plier à de telles injonctions sont regardées comme des traîtresses », était-il écrit en pointant du doigt le mouvement de contestation contre les violences sexuelles qui pourrait devenir « dangereux » selon les signataires.

Il semblerait pourtant qu’en décembre dernier à l’antenne de France Culture, Catherine Millet ait jouit de toute la liberté d’expression qu’elle voulait.

Ses paroles à propos du viol font d’ailleurs aujourd’hui débat. Elle expliquait ne pas pouvoir comprendre, et être « étonnée », que les victimes soient « traumatisées » après avoir vécu ces drames. « Alors d’abord, une femme ayant été violée considère qu’elle a été souillée, à mon avis elle intériorise le discours des autres autour d’elle. (…) Je pense que ça c’est un résidu d’archaïsme », a-t-elle tout d’abord expliqué.

Pour elle, « l’intégrité » des femmes n’est pas touchée après un viol puisque la conscience reste « intacte ». Elle a cependant souligné que « si la fille était vierge d’accord il lui manque désormais quelque chose » avant d’ajouter qu’elle considérait qu’il était « plus grave » de perdre un ou plusieurs membres dans un accident de voiture.

La journaliste Raphaëlle Rérolle lui a alors souligné que ce qui, entre autres, traumatisait les femmes victimes de viol c’était la violence de l’agression qu’elles avaient subie.

Catherine Millet, qui présentait alors son ouvrage La Vie sexuelle de Catherine M, lui a alors répondu: « Ça c’est mon grand problème, je regrette beaucoup de ne pas avoir été violée. Parce que je pourrais témoigner que du viol on s’en sort ».

Son interlocutrice lui a alors rappelé la notion de consentement et lui a fait remarquer que les femmes violées avaient été agressées sans avoir voulu de rapport sexuel avec leur agresseur. Encore une fois l’auteure a répliqué, expliquant qu’elle aussi, elle avait parfois eu des rapports sexuels avec des gens qui ne lui plaisaient pas forcément, chose bien différente que la notion de consentement.

« Mais par contre ça m’est arrivé d’avoir des rapports sexuels avec des gens qui ne me plaisaient pas spécialement. Parce que voilà c’était plus facile de céder à la personne ou parce que c’était une partouze et qu’on était en groupe ».

Pour rappel, selon le code pénal, « tout acte de pénétration sexuelle, de quelque nature qu’il soit, commis sur la personne d’autrui par violence, contrainte, menace ou surprise est un viol. Le viol est puni de quinze ans de réclusion criminelle ». Un rapport publié en novembre par l’Ined (Institut national d’études démographiques) a dévoilé qu’en France, une femme sur sept avait été victime de violences sexuelles dans sa vie.

Voir de plus:

The Uninvited
Jeremy Harding
London Review of Books
3 February 2000

In the early 1990s, about 80 million people – roughly 1.5 per cent of the world’s population – were living outside the country of their birth. The figure now is closer to 120 million. Migration across international borders is not a simple phenomenon and migrants themselves are as diverse as people who stay put. The banker from Seattle who signs a five-year contract for a post in Berlin is a migrant; so is the lay-out editor in Paris who moves to Moscow to work on a Russian edition of her magazine; so is the labourer from Indonesia or Thailand who becomes a building worker in Brunei; so is the teenage boy from Shanghai indentured to a Chinese crime ring in New York. Refugees, too, are migrants. Often they share their route to safety with others who are not seeking asylum: the smuggling syndicates known as snakeheads, which induct Chinese women into a life of semi-slavery in Europe and the US, also ran dissidents to freedom in the retreat from Tiananmen Square. These things are largely a question of money. Refugees are not necessarily poor, but by the time they have reached safety, the human trafficking organisations on which they depend have eaten up much of their capital. In the course of excruciating journeys, mental and physiological resources are also expended – some of them non-renewable.

In the past, the states of Western Europe have shown a generous capacity to take in refugees. The response to forced movement on the Continent itself, from the 1880s to the end of the Second World War, might fairly be seen as impressive. So might the absorption of refugees during the Cold War: far fewer, of course, and mostly from South-East Asia, in keeping with Cold War commitments. But by the mid-1980s, when numbers started to rise again, states in Western Europe were reviewing their duty to provide asylum. The change was connected with the new availability of one part of the world to another – with the expansion of global access, not least as a result of airline price wars. It occurred at a time when France, Germany, Britain and others had made up their minds that the postwar experiment with immigration from the South was over. Refugees have paid a high price for this decision.

They have also paid for the new prestige of the North American social and economic model – unrivalled now, but all the more conspicuous in its failings. The racially diverse society is a deeply troubling notion in Europe. The grinding together and shifting of peoples – the tectonic population movements that defined the European continent – were already well advanced, and largely settled, by the time the New World became a battleground between the monarchies of Europe and indigenous Americans. For Europeans, the multiracial model of the United States, founded on waves of relatively modern migration, including slave migration – the most lucrative case of human trafficking in history – is flawed. The Right in Europe thinks of it as a triumph of capitalism for which multiculturalism has been a high price to pay. The Left thinks of it as a qualified multicultural success which can never redeem the cost of that triumph.

In both views, the milling of cultures and races and the capitalist whirlwind are indissociable. Everyone pays grudging homage to the American model of cultural diversity, but European governments of all persuasions are dour about its advantages and alert to its dangers: cities eroded by poverty and profit; the cantonisation of neighbourhoods; urban and rural societies doubly fractured by ethnicity and class; most forms of social negotiation dragged along the runnels of identity politics. And if governments incline to the gloomy view, so do many voters.

Europeans have different ambitions for their social fabric, bound up one way or another with a lingering faith in regulation. Yet those who call for greater control of the global markets and the movement of capital are easily derided, while the wish to restrict free access to wealthier states for people from the South and East is seen as perfectly reasonable. Often the very people who think it a sin to tamper with the self-expression of the markets are the first to call for lower immigration from poorer countries, though in all probability, it would take decades of inward migration to bring about the degree of ‘cultural difference’ that a bad patch of international trading, a brisk downsizing or a decision by a large corporation to start ‘outsourcing’ can inject into a social landscape in a year.

It is nothing new for the non-white immigrant, or would-be immigrant, to have to bear the cost of Europe’s fears for its own stability, but the EU’s wish to keep out asylum seekers is a striking development. Under the International Convention Relating to the Status of Refugees, they are distinguished from other migrants by their ability to demonstrate ‘a well-founded fear of being persecuted’. Many who do not qualify for ‘Convention status’ are protected by other agreements and various forms of temporary asylum, awarded on ‘humanitarian grounds’. In practice, however, the distinction between asylum seekers and other forms of disadvantaged migrant – a distinction designed to shield the refugee from prejudicial factors such as low immigration targets in host states – has been worn away. In Western Europe, refugees have begun to look like beggars at the gate, or even thieves. Since the 1980s, they have lost most lawful means of access to the rich world.

To governments aiming at low levels of immigration from poorer countries, asylum is an exemption that allows too many people past the barriers. Meanwhile, thousands of migrants whose objective is a better standard of living for themselves and those they have left behind are opting for asylum as a way to outflank restrictive immigration policies. The result is an expensive game of wits being played along the frontiers of the rich world. It is a worldwide contest, in progress anywhere between the state of New Jersey and the Yellow Sea, Queensland and New Mexico. In Europe, the field extends from the Baltic states to the straits of Algeciras, from the Aegean to the English Channel. You only have to go to Kent, or the Spanish enclaves in Morocco, or the coast of Puglia in southern Italy to watch the game unfold.

We left the harbour in Otranto just after dark, turned north and ran along the coast towards Brindisi. The boat was crewed by members of Italy’s Guardia di Finanza. It was fifty foot or so, with two powerful engines which threshed up the water like a harvester, cutting a straight path visible for half a mile behind us through the rolling waters. The moon, too, threw a line of light, brighter, narrower, scuffed at its edges by the winter swell.

In 1997 and 1998, two or three Guardia reconnaissance boats were out in the Otranto Channel at any one time, in all but the worst weathers. For most of the night, they combed the waters for boatloads of illegal immigrants from Albania. At the end of the 1990s, the Channel became a game board on which immigrant traffickers and tobacco smugglers pitted their skills against the Guardia, but it was the immigrants – i clandestini – who caused the real dismay in Italy. For most of 1998 they were leaving from the Albanian port of Vlorë; then, with Italian police surveillance on the Albanian coast, the departure points were moved. It takes about an hour for a good scafista and his partner to get their passengers across roughly 70 km of water. They are crammed aboard gommoni, or inflatable rafts, with two outboard motors. The gommoni run a gauntlet of detection and danger. The Guardia’s boats are equipped with radar; the scafisti have to negotiate patches of rough sea at very high speeds; they must also hope for cloud cover. But business is so profitable and, until recently, demand has been so intense, that a clear night has rarely deterred them.

From the deck of a Guardia boat you can see the game board in all its splendour. The wake of the boat and the moonlight traverse the waters like linear markers, setting the terms of the contest. As the gommoni scud across the Channel, they must keep clear of these two lines: the giveaway light of the moon and the roaming, telltale wash of the predator. For a time the lines run side by side, the one tracking the other, always the same inscrutable distance apart. Then the Guardia boat alters course and five minutes later the lines cross. The first two hours of a night patrol are spent in this obscure coming and going, the lines of light converging, diverging, running parallel. As the night draws on and the moon rises, the brighter path begins to fade until there is only a diffuse, milky light covering the water, and the one line, loitering, veering, running straight again, from the back of the boat. It is the record of one crew’s efforts to defend Italy’s frail territorial integrity, and with it, the integrity of Fortress Europe, bounded by a single external border.

On the Guardia boats, below decks, radar technicians monitor the waters for movement. A regular signal marking every 360 degree scan sounds like the blip of a heartbeat in casualty. In rough weather, the equipment picks up misleading signals. Twice, what might have been a boat turned out to be a piece of flotsam: a large vegetable oildrum, a reeling assortment of polystyrene packaging. The vessel was well off the Puglia coastline when news came through from the base in Otranto that there were four gommoni on the water, within minutes of the Italian beaches.

The lieutenant at the helm took his speed up to about 45 knots, flipping the boat over the waves. Garbled co-ordinates, crumbling with static, came through from the base radio. After a surge of movement that brought us within a kilometre of the coast, we slowed up and hung in the swell. The lieutenant produced a pair of infrared binoculars and gazed through them at the mainland. He handed them across, arranging and rearranging me, until I could pick out the shapes of migrants wading through the shallows, the rubber rafts lying off the beach and the scafisti pouring two-stroke into the outboard motors as they prepared for the return journey to Vlorë. It was my first sight of illegal immigrants, tiny, pale and alien, stirring like febrile particles under a microscope. I would have seen them, I suppose, in the way we tend to see them, clambering into our world, importunate, active, invasive, always other than ourselves: clandestini, irregolari, extra-comunitari. Headlights moved from left to right through the trees behind the beach: cars organised by the traffickers to pick up the migrants; maybe a few police vehicles speeding to the scene.

No one in Italy can agree on how many people are in the country without ‘papers’. A recent amnesty for ‘illegals’ who could prove they’d arrived before March 1998 provoked an uproar when it became clear that fewer than 40,000 irregular migrants would be eligible by the terms of the deal: there were thought to be between five and ten times that number in the country. It is not known how many people entered on the gommoni in the late 1990s. Some in the Guardia will tell you that by the middle of 1998, there were up to 40 boats a night; others put it at 25 – which is to say, anything between 500 and 1000 migrants attempting the passage on the coast of Puglia alone. Thousands were coming from Kosovo, Turkish and Iraqi Kurdistan, and places further afield – West Africa, the Rift Valley, the remains of the Soviet Union, Sri Lanka, Pakistan and China. A turmoil of movement has been taking place in the Adriatic, and the Mediterranean as a whole, as thousands of people from the Maghreb make their way up to Sicily or cross the Straits of Gibraltar in fishing boats crammed to the gunwales. It is difficult to know what will stop this movement or how it might be regulated.

In 1998, when Austria held the EU presidency, it suggested in a draft paper on immigration and asylum that the number of migrants to ‘the rich, especially Western European, states’ exceeds 1.5 million a year. ‘The proportion of illegal immigrants in this total,’ the paper adds, ‘has clearly increased. It must now be assumed that every other migrant in the “first world” is there illegally.’ There is no knowing whether this figure is accurate, but one thing is sure: the muddier the conjecture, the better it sticks, and the association with illegality is hard for large numbers of non-nationals or extra-comunitari in wealthy EU countries to shed. For refugees and asylum seekers this is especially worrying, because so many have had to break the law first in their own country, then in their putative host country, in order to find safety. Often there is no other way.

Paragraph 1, Article 31 of the International Convention Relating to the Status of Refugees recognises that refugees may be obliged to use illicit means of entry into a safe country – just as they may have to evade customs and immigration checks to get out of their own – and requires that host countries ‘shall not impose penalties’ on this account. Yet, with the extension of the single European border in the 1990s, asylum seekers who enter a country illegally have come to be seen as a threat to EU, as well as national, security. At the heart of the EU’s thinking about refugees lies the imputation of a double criminality: not only do they flout national boundaries, but they consort with criminal trafficking gangs to do so. As signatories to the 1951 Convention, states cannot punish asylum seekers for illegal entry, but to associate them persistently with crime is itself an insidious form of penalty. It leads to the presumption that most asylum claims are bogus (if deceit was the means of entry, why should it not be the basis of the whole claim?) and justifies measures designed to deprive them of elementary privileges – some would say, rights.

The huge forced movements of people in Europe during the 20th century were always a cause of anxiety, and often outright hostility, on the part of states that took in refugees. But the record suggests that even very large numbers of refugees can be accommodated without disruption to host states. During the 1920s and 1930s, France received hundreds of thousands of White Russians and German Jews; in the 1990s, Germany – already deeply committed after reunification – took in more refugees than any other EU member from the former Yugoslavia. The misgivings of wealthy, capitalised states about accommodating refugees are a reaction in the first instance to the manner of their arrival, to the initial cost – housing, school places, social security benefits – and to the tensions that arise, as they have in parts of Germany and Britain, between new groups of refugees and resident communities. The uninvited are a costly nuisance when they first show up: a fact which sharpens official dislike of those who smuggle them in.

The crews of the Guardia di Finanza in Otranto have much to say about the scafisti. They will grudgingly admit how much they admire their skill; they will talk morosely about the difficulty of catching them and the leniency with which they are treated by the Italian courts. They think of them chiefly as ruthless profiteers who will put people’s lives at risk for gain. Since a clash three years ago between a Guardia boat and a large Albanian vessel, when around eighty or ninety migrants were drowned, the Guardia are under instructions to pursue the traffickers only after they have delivered their passengers. The policy is not always observed, but most of the chases in the Channel take place when the scafisti are heading for home in empty boats.

A chase is dramatic and largely symbolic – another kind of contest between the cumbersome forces of the state and a more mobile, unencumbered enemy with few allegiances and no terrain to defend. A Guardia boat can manage a top speed of 65 miles an hour. Its quarry is capable of slightly faster bursts, the prow riding up at a rampant angle to the water. Under a handheld searchlight beamed from the Guardia boat, you can see the outboards and the hooded drivers, but as you turn in on the gommone, it simply pirouettes in a flurry of spray and slides away. I was on a Guardia boat during one of these chases. The captain forced the gommone round several times, turning at full power, until it hit our wake, bouncing wildly over the ridge of ferment, baulking at a great ditch of water on the other side and recovering to steer for home. We made another approach, another turn, a fraction earlier than the last; the gommone thrashed across the bows at a tremendous pace and tore into the night; we altered course and picked it up again, pursuing, circling, almost engaging. Things went on in this way until we were halfway to Albania. But it was clear from the first confrontation that the Guardia were up against hopeless odds. In this bruising, violent but strangely abstract hunt, manoeuvrability has a clear advantage.

The organised traffic of people from Albania is abetted in Puglia by the Sacra Corona Unità, one of Italy’s four Mafia conglomerates, which also handles tobacco smuggling – now a Guardia priority (as it is for British customs) – and a proportion of the marijuana grown in Albania: the scafisti act as couriers. Elsewhere, ‘facilitators’ offer access to the rich world via lorry, train and sea container. Agents in Asia and Africa receive money for getting people into the high-security areas of airports so that they can stow away in the landing gear of aircraft and die. By the end of the 1990s it was thought that the number of young women being smuggled into the EU every year from the former Eastern bloc and forced into prostitution was in the hundreds of thousands. It is not hard to see why the traffickers are vilified by governments, police and the press. They can foil the defences of the United States and Fortress Europe, carrying a criminal virus into the rich world, a sickness which has its origins – we like to suppose – thousands of miles away.

There is no question that traffickers are ruthless. In 1998, at the Centro Regina Pacis, a summer colony for schoolchildren which had been converted into short-term accommodation for refugees, I was introduced to a young Kosovar called Fatmir. He had taught Albanian in a private school in his village; he was also a Kosovo Liberation Army supporter: fair game for the Serbians and an asylum-seeker who could expect success under the terms of the 1951 Convention. In 1998, soon after his village was bombarded and the school burned down, he joined an exodus of KLA from the province. They were heading for Albania. Fatmir took up with a contingent of about 400 fighters, followed by some 1500 civilians. He walked for three days across the mountains, but encountered Serbian police at the border. Three of his party were killed. He now embarked on a ten-day detour, attempting another route into Albania, but this failed and he made the five-day journey on foot back across Kosovo and into Montenegro. There, he and his companions – four brothers and some cousins – paid 200 Deutschmarks each for a ride in a kombi down to Lake Shkodër. They paid another 50 Deutschmarks each to be ferried across and, a month or more later, having arrived in Vlorë, a further 1000 DM or so for passage on a gommone.

The agents who took his money for the last leg of the journey gave Fatmir the impression that he would be going straight up to Milan and, from there, through Switzerland to Germany on forged Italian documents. With him on the gommone were nine people from Kosovo. Most of the others were Albanians. The gommone was not detected and the passengers, around thirty of them, waded ashore in the dark, led by an Albanian agent carrying a bag of marijuana. They followed the agent through the dark into a coppice, hid until the police had called off a brief helicopter search, and after a seven-hour walk reached a ruined house in the countryside. The agent collected more money from all of the passengers and disappeared, instructing them to wait in the house: ‘A taxi will come and take you to Milan.’ After two hours, a small truck arrived and they wedged themselves inside, but they had only gone a few kilometres when the driver and his mate stopped the vehicle and threw all the Kosovars out. Fatmir and his companions walked to Lecce, thinking they might change some money and take a train north, but they were apprehended at the station and put on a boat back to Albania. Fatmir was returned because he was eager not to claim asylum: a number of people who could petition successfully would rather try to get through Italy undetected and lodge the claim in a neighbouring state, where they have a better network of expatriate contacts who can assist with lodgings, social services and, eventually, jobs. This kind of common sense on the part of asylum seekers is now disparaged by European governments as ‘asylum shopping’.

Fatmir’s second venture across the Channel some weeks later was a success. Once ashore, he simply went to a police station and announced that he was from Kosovo. He no longer had a Kosovo ID card: it had been removed by an Albanian official on his return from Italy (and sold, he was convinced, to an Albanian who could now pose as a Kosovar in order to claim asylum). He had spoken to dozens of other arrivals and discovered that it was quite common for agents to treat Kosovars – and Kurds – in the way they had treated him, first time around. The agents, he believed, wanted only to maximise their success rate. For Kurds and Kosovars to remain in Italy, it is normally enough for them to make their way to the police, as Fatmir did on his second run, and announce their place of origin, which is why the agents could dump a group from Kosovo by the side of the road, and rob them, without jeopardising their own reputation as effective traffickers or the chances of their clients’ remaining in Italy. Albanians, on the other hand, are mostly economic migrants. The EU takes a dim view of them and, if caught, they are returned as a matter of course by the Italian authorities. For this group, more careful chaperoning by the agents is necessary. The alternative, for an Albanian, is to pose as a Kosovar refugee: Fatmir’s Kosovo ID card would have fetched a good deal of money, up in the hundreds of dollars, in Albania.

In Puglia, I became suspicious of the idea that traffickers were a modern embodiment of evil. I didn’t doubt their business acumen, or their lack of scruple with lives, but it was reasonable to assume there was another side to the story and in due course I heard it, from a young man called Adem, another resident at Regina Pacis. Fadil was from Pristina, the provincial capital of Kosovo. He left in 1998, at the age of 23, after two or three incidents of police harassment. He went overland to Albania and bought a place on a gommone for 1750 Deutschmarks – about £600 – but the boat ran up against very bad weather and turned back halfway to Italy. Having returned to Vlorë, the passengers waited for another run. Together with a new intake that brought the total to 42, they set off again 12 hours later on a bigger boat. Adem told me in his faltering, Americanised English that the scafisti were ‘very good guys’. He’d heard about them tipping people overboard at gunpoint and when, on his second run, the Guardia di Finanza approached the boat moments from a beach, he prepared for the worst. Instead, the scafista and his mate worked their way about and put off their passengers in the shallows. The Guardia nearly cornered the gommone before everyone was off. The scafisti flipped it around at full throttle and lit away from the beach, with a man and two young children still on board. Again, Adem expected to see them dump their charges in the high waters a hundred metres from the beach, but they took the gommone into another patch of shallows and helped them over the side. The Guardia boat was in hot pursuit and Adem believed the scafisti were taking ‘a big risk’ when they set the last three passengers down.

There are nonetheless few Schindlers among the modern traffickers in human beings, and the money is good: one gommone with thirty passengers safely delivered is worth about £20,000 in fees; it has been suggested that the business of illegal migrant trafficking, worldwide, is worth between $5 and $7 billion a year. We think of agents, traffickers and facilitators as the worst abusers of refugees, but when they set out to extort from their clients, when they cheat them or dispatch them to their deaths, they are only enacting an entrepreneurial version of the disdain which refugees suffer at the hands of far more powerful enemies – those who terrorise them and those who are determined to keep them at arm’s length. Human traffickers are simply vectors of the contempt which exists at the two poles of the asylum seeker’s journey; they take their cue from the attitudes of warlords and dictators, on the one hand, and, on the other, of wealthy states whose citizens have learned to think of generosity as a vice. When traffickers treat their clients properly, however, they interrupt the current of contempt. Above all, they save lives. In the end, the question of good or bad intentions is less important than the fact that people like the scafisti provide a service for desperate people, to whom all other avenues have been closed.

This is the meaning of the terse exchange that millions of us have watched at least once in the movie Casablanca, shortly before the love interest sweeps in, arm-in-arm with the suave paragon of anti-Nazi struggle. It is 1942; Casablanca is full of refugees who have taken passage from Marseille to Oran and come overland in the hope of obtaining a visa to Lisbon. Ugarte (Peter Lorre), a forger and procurer of documents, asks Rick to look after two sets of safe-conduct papers until his clients arrive. ‘You despise me, don’t you?’ he says to Rick. ‘You object to the kind of business I do, huh? But think of all those poor refugees who must rot in this place if I didn’t help them. But that’s not so bad. Through ways of my own, I provide them with exit visas.’

‘For a price, Ugarte,’ Rick replies. ‘For a price.’

In human trafficking, the price is all-important, but it is not everything. Traffickers enjoy playing cat and mouse with immigration authorities. In the mid-1990s, the exiled Somali novelist Nuruddin Farah began to investigate the state of his fellow nationals after the fall of Siyad Barre. Many were refugees in Kenya. Others had made it to Europe, North America and the Gulf. Farah spoke to several of the traffickers who had helped them and soon discovered the relish with which the ‘battle of wits’ was joined. He met a xambaare, or ‘carrier’, in Italy, once a professor of biochemistry, who was now officially a ‘resident’ in one European country and a ‘refugee’ in another. ‘What matters,’ he told Farah, ‘is that the doors are closed … and we, as carriers, are determined to open them.’ Another xambaare in Milan told him that trafficking was a kind of ‘dare’ – a challenge taken up in the dismal refugee camps in East Africa, where many Somali carriers have had to subsist in the first stages of exile. Carrying, he said, was largely a way of helping people to snub the rich nations, ‘who frustrate their desire to leave a hell-hole of a country like Kenya by placing obstacles in their path all the way from the starting point of their journey down to the cubby-holes which they call home here in Milan’.

The game of wits, the challenge, the whole business of clandestine entry – this has always been part of the refugee’s experience, but it is only since the 1980s that they have featured so prominently. One of the most important changes has been that rich countries now require a visa from citizens wishing to travel from places that are likely to generate asylum seekers; Britain, for example, imposed visa requirements for people travelling from Sri Lanka in the mid-1980s, from Algeria in 1990, from Sierra Leone in 1994 and from Colombia in 1997. It is, of course, very dangerous for someone who is being targeted by a regime, or an insurrectionary group, or a religious movement, to be seen presenting themselves at a foreign embassy day after day in the hope of obtaining a visa. Even if the embassy is not under surveillance, there are likely to be local staff who will report the application. Safer, for those who can afford airline tickets, to think of a destination that does not require an entry visa, buy a ticket that involves a stopover in the country in which they wish to claim asylum, and make the claim in transit. But this option is being closed off by means of the Direct Airline Transit Visa, introduced by Britain in 1998 when a group of Kosovars claimed asylum while in transit through London. Travellers from over a dozen countries are now required to have these visas if their flights stop over in Britain, and there is now a proposal from the Finnish presidency of the EU to extend this policy to other states with a standard-format transit visa.

In addition, airlines must pay high fines for carrying anyone whose papers are not in order, as well as the cost of returning them to their point of departure. ‘Carrier liability’, as it is known, is an American idea, which can be found in a Bill that went before the Senate immigration committee in 1903 and called for deportations of undesirable immigrants ‘at the expense of the steamship or railroad company which brought them’. When carrier liability reappeared in the 1980s, the US again took the lead, but there were now a number of wealthy countries willing to follow suit. Airline companies had once been a neutral – which is to say, benevolent – force from the asylum seeker’s point of view; groundstaff might even intervene discrectly in cases where local security in some torrid dictatorship tried to prevent a dissident boarding a plane. This has changed. The risk of incurring high penalties has forced carriers to act as a screening agency on behalf of governments. Nowadays, when the British Government decides that an airline company’s ability to check passenger documentation has reached an adequate standard, it awards the company a special status, reducing its liability in the event of passengers slipping through the net.

None of this would be so serious if the UN’s resettlement programmes could bring refugees to safety. But their application is narrow. Strictly speaking, to be eligible for resettlement, a person must already be in a country ‘of first asylum’ and still be at risk – like many Somalis in Kenya – or unable to integrate in the longer term. This rules out hundreds of thousands of people, not yet recognised as refugees according to the terms of the 1951 Convention. The resettlement programme is also modest. In the late 1970s, the UN High Commissioner for Refugees was resettling nearly a quarter of a million people a year (most of them from Indochina), or roughly one in four of the world’s refugees. By the end of the 1990s, resettlement involved fewer than 30,000 people – around one in every 500.

Little by little, the routes which asylum seekers once took to safety have been choked off. The formidable growth in underground ‘travel agencies’ – document forgers, chaperones, drivers, boatmen – is the consequence. They are the material result of Europe’s dreary pastoral fantasy, in which the EU resembles an Alpine valley, surrounded by impregnable, snow-capped mountains. For most asylum seekers who wish to reach Europe, being smuggled to sanctuary has become the only option.

At the harbour in Otranto there are two short rows of prefabricated huts and containers for illegals who have been caught, most of them on the beach, a handful inland. They arrive at the huts drenched and chilled to the marrow. They are shivering, terrified, nearly ecstatic – a state induced by the journey and the fact of having survived it. Their eyes are bright, feverish, inquiring, their faces transfigured by a combination of exhaustion, curiosity and surprise. It’s as though they’d tumbled slowly and painfully to earth through rain-logged skies and couldn’t quite grasp that they’d survived the impact of landing. Jeans, shirts, pullovers are set out to dry between the huts and, after an hour or so, the men begin milling about, while the women sit with their heads bowed and the children sleep.

It is 5 a.m. There are dozens of detainees in the huts. Two Albanians who are sure to be sent back take out their documents: they have wives in Italy and children attending Italian schools; they have work contracts and Italian tax returns, the sodden evidence of their right of abode in Italy. One is a building labourer, the other a mechanic. The labourer heard that his mother had taken sick in Tirana; his friend had accompanied him back. When the time came to return to Italy, they couldn’t get a stamp from the Italian Embassy and anyhow, they explained, it is hard to take the legal route to Italy on the ferry that plies the Channel daily. The scafisti soften the ticketing companies and harbour authorities with a mixture of threats and incentives, to ensure that very few passengers avail themselves of the ferry and demand for the gommoni remains high. But these two men, who are legally entitled to stay in Italy, attempted illegal entry and that is sufficient reason to send them back. (Imagine a diligent servant lodging in the house of the family he works for. He has to leave for a day, on business, but loses his key. He arrives late at night and enters by a window at the back. The family dismisses him.) The strain on the faces of these two men is no longer the strain of fatigue. It has cost them over the odds to get to Otranto and now all their outlay is lost. They point again and again to their documents, place them in my hands, chivvy me into longer, more fastidious inspection, and when I hand them back, they, too, stare at them, as though they were turning to pulp.

By 7 a.m. medics, fingerprinters and interpreters are arriving at Otranto harbour. People are examined for injuries. Migrants often sustain fractures wading ashore in the dark. Children can be concussed, or more seriously damaged, by the repetitive jolting of the boats at high speed on rough seas. In one of the huts, plywood table tops have been set across oil-drums and forensic staff are preparing to take fingerprints. The migrants shuffle down the line with their hands extended. The abrupt introduction of the illegal alien to the grudging host state begins. In this parody of greeting, gloved hands reach out to bare hands, seize them, flatten them down on an ink block, lift them across the table-top and flatten them again onto a square of paper. Four sets of prints are taken from each person, then a photograph. A group of Kurdish men, some in stone-washed denims, others in crumpled check turn-ups from their overnight bags, dig their knuckles into a tub of industrial cleansing jelly and climb out of the hut, wringing their blackened hands. A truck arrives with sacks of sandwiches and cases of mineral water. Briefly the sight of food jolts the detainees into activity; dejection and reticence give way to energy and assertion. Men come forward to skirmish on behalf of wives, sisters, children. As disorder threatens, a detachment of carabinieri cajole them into silence.

There are 60 detainees in all. About a third are Albanians, who will be sent back on the ferry. The rest are Kosovars and Kurds, who will be shepherded onto buses and driven up the coast to the Centra Regina Pacis, to be quartered and processed, and eventually released into Italy with a short-stay permit or leave to remain while Rome considers their asylum application. The figures for last night’s game in the Otranto Channel are now through: 12 landings and 201 detentions along the coast of Puglia. Some clandestines – perhaps as many as a hundred – will have got away. It is a Sunday morning. Rain drives down on the prefab huts. Grey seas fret at the harbour walls. As the first contingent of shivering Kurds prepares to board a waiting bus, a dull church bell starts tolling for Mass.

Whether they’ll live or die must, at some point on the journey, become a more pressing question for illegal entrants into EU countries than whether they will find a foothold in the rich world. These journeys are dangerous. But to be driven by attrition is to prefer the devil you don’t know, or to give him the benefit of the doubt, and for those who buy passage on the gommoni, the devil is vaguely familiar in any case. Rumour and precedent keep the scafisti in business. This form of passage is relatively low risk. The bigger boats which fill up with passengers along the shores of the eastern Mediterranean and drift around with hundreds of people on board waiting for the moment to abandon them on the Italian coast are another matter. Death from thirst, sickness, hunger or a full-scale disaster are pressing possibilities.

About three hours after the buses loaded with Kurds and Kosovars left for Regina Pacis on that bitter Sunday morning, a 200-tonne vessel under an Albanian flag dropped anchor south of Otranto, off Santa Maria de Leuca. The captain and most of the crew got away in an inflatable raft, consigning their passengers to Italian jurisdiction, and the Guardia di Finanza began shuttling them off the boat in lighters and reconnaissance craft. The captain had been cruising the coasts of Greece and Albania for two weeks, but some of the passengers had probably been at sea for longer, languishing in an even larger boat anchored off the coast of Turkey, before being decanted into this elderly cargo ship.

Hundreds of bystanders waited on the quays in the lashing rain, watching the migrants disembark. One Guardia shuttle consisted entirely of Africans. On the gangways, a ravaged young man lifted his face and bared his parched mouth to the downpour. To a barrage of questions he replied that he was from Sierra Leone and that he’d been travelling for three months. He flicked one hand gracefully, dismissively, at about the level of his forehead: ‘Up, up.’

He meant that he and his friends had come overland from West Africa. I asked where they boarded ship, but the police shut the conversation down. That night I drove along the coast through a violent storm to Regina Pacis, to find out more, but the gates were barred by a detachment of carabinieri. After half an hour an official appeared and read out a provisional tally of arrivals: 169 from Turkey, probably Kurds, four from Iraq, three Afghans, 17 from Sierra Leone, 29 from Guinea-Bissau, one from the Democratic Republic of Congo and another from Senegal.

In the course of 24 hours in deep winter, with Italian security already beginning to deploy in Albania and the Italian Government more resolute than it had been throughout the hectic summer of 1998, 400 illegal migrants had entered the country. The figure does not include those who made their way off the beaches of Puglia without being detected. Statistics for the following year showed no let-up: by October 1999, over 20,000 illegal migrants had been apprehended and for every one of those, the Guardia di Finanza estimated, two or three would have slipped through the net.

In 1937, with one massive displacement of people following another in Europe and points east, the Royal Institute of International Affairs in London commissioned a comprehensive survey of refugee movements. To superintend the project, it appointed John Hope Simpson, a persuasive and highly energetic man who had worked in India and Palestine, directed National Food Relief policy in China and served as vice-president of the Refugee Settlement Commission in Athens. Simpson’s mainstay in France was H.W.H. Sams, a gifted investigator decorously referred to in the report as ‘Mr Sams’. France, Simpson noted, was ‘par excellence the country of refuge in Western Europe’ and Sams had his work cut out to account for the hundreds of thousands of refugees from Russia, Germany, Armenia, the Saar, Republican Spain and, as time went on, from Fascist Italy. For most of the 1920s, a high demand for labour worked in favour of refugee ‘integration’. Depression did away with that propitious circumstance – it also marked a reversal in France’s vigorous pro-immigration stance. By the mid-1930s, however, labour was once again an issue: indeed, with the population little more than half that of its huge, industrialised and militarised neighbour to the east, something of a national security imperative. On the other hand, tailoring the location of refugees to the precise contours of demand, before and after the Depression, was impossible and would, in any case, have been a delicate matter, even though discrimination and ill-treatment were common enough. Of the large numbers of Russians entering France after the Bolshevik Revolution, a proportion were thoroughly marginalised. Sams reported that in Lyon, which had one of the biggest Russian colonies, 45 per cent of the refugees were unemployed and living in ‘great poverty’. In Marseille, the Russians who worked on the docks ‘are amongst the dregs of the cosmopolitan population’ of the city. Every night, along the banks of the Rhone, about 100 ‘bridge-dwellers’ were sleeping rough.

Still, there was work and, under the Front Populaire, a growing culture of social provision, which extended unemployment and sickness benefit to refugees. ‘In general,’ Sams reported from Moselle, ‘any Russian with the willingness to work and good health can earn a living.’ Former German nationals, too, found sanctuary in France, which in the third quarter of 1933, received between 30,000 and 60,000 refugees from Nazism. Many remained for several years, others moved on to Palestine, Latin America, the US and South Africa. The figures began to fall in 1937, but by now 6 per cent of the population were of foreign origin and there were still refugees coming in from Germany, Austria and Spain, including ‘wounded or incapacitated German members of the International Brigades’.

It was the crisis in the Austro-Hungarian, Russian and Ottoman Empires, and the fretwork of successor states created after their demise, that gave Simpson and his team such a wealth of human material to consider. Already, from the 1880s to the eve of the Great War, enormous numbers of Jews had been driven west by Tsarist and Polish pogroms. By the time the Ottoman Empire had been divested, the survivors of the Armenian genocide of 1915-16 were scattered in camps from Sofia to Damascus. In the 1920s, thousands of Kurds followed the Armenians out of Turkey to settle in Syria, the Lebanon and Iraq. A million and a half Russians were displaced by the Bolshevik Revolution, a third of whom were still stateless by World War Two. With the dismantling of Austria-Hungary and the formation of the Baltic states, new swathes of Europeans swelled the ranks of apatrides, or stateless persons; others found that they were now members of precarious minorities with marginal rights in new political entities, confected by the postwar treaties.

At the end of World War Two, with the retrenchment of other empires, mass movement was largely assigned out of Europe: to India and other outposts, and subsequently imperial zones of contention where the superpowers had leaseholder status and a steely readiness to wage war by proxy. During the Cold War, three million people left their homes in Cambodia, Laos and Vietnam, five million left Afghanistan, a million or more were uprooted in Central America; in Africa, where there are still nearly seven million refugees and many more people displaced inside their own borders, a long moment of disorder and upheaval began.

Hundreds of aid workers and dozens of refugee monitors – the successors of John Hope Simpson and Mr Sams – found themselves reconvened in Europe in the 1990s as a series of successor states came into being after the collapse of Communism. The dramatic character of events in 1989 and the years that followed gave them a deceptively singular cast, but in the Baltic countries and elsewhere it was a smeared mirror-image of interwar statelessness that now reappeared. Punitive rules of citizenship denied 700,000 Russian-speakers national status in Latvia and 500,000 in Estonia. By the end of 1996, the UNHCR was alarmed by the ‘significant numbers’ of Slovaks and Roma rendered stateless, in effect, by the creation of Slovakia and the Czech Republic. In the 1930s, Yugoslavia and Czechoslovakia had been exemplary hosts to large refugee populations. It was now the turn of former Yugoslav and Czechoslovak nationals – Yugoslavs, above all – to spill across new boundaries in search of refuge. Many of the elements that had led to the massive evictions of the interwar years were once again in place, but the idea of sanctuary had atrophied: Europe had forgotten the codes of conduct in moments of crisis. And in trying to reckon with the wars in Yugoslavia, it was unsure whether the Balkans were really a part of the new amnesiac Europe at all: might they not simply be Slav lands caught in an eternal dichotomy of fracture and Oriental despotism – and foundering in the useless politics of memory?

Western Europe’s heightened sense of the other – both fearful and condescending – shaped its reluctance to intervene in any decisive way in Bosnia, but at the end of the 1990s, with very high numbers of refugees already exiled from the former Yugoslavia and thousands more now arriving from Kosovo, it was impossible to quarantine the Balkans any longer. The many asylum seekers who breached the fortress, and to whom, in the end, Germany and others opened their doors, were a pressing consideration in the Nato air campaign. A regime that had confined the effects of its misdeeds within its own borders might have fared better, but Slobodan Milosevic’s policies were foisting large numbers of terrified people on prosperous nations that wanted nothing to do with them. That was one of the problems that the European members of Nato had in mind when they spoke of a ‘humanitarian crisis’. Tens of thousands of Kosovars had already lodged asylum claims in the EU before Nato began its airstrikes. The Albanian scafisti ferried hundreds across the Otranto Channel every week, while others struck out east to embark on an overland route into the EU via Bulgaria and Romania. The EU looked on with growing dismay.

Yet the extraordinary deportations with which Serbia responded to the Nato intervention made these movements look trifling by comparison. In a matter of months, the number of deportees in Macedonia and Albania stood at around half a million. This was by no means the biggest post-World War Two eviction in Europe – the ‘return’ of Germans from Poland and Sudetenland involved far higher numbers – yet it was probably the most shocking. The speed and intensity of the Kosovo deportations gave them the appearance of rapid flight from a natural disaster. By spelling out the morbid continuity between the earlier part of the century and its close, the exodus also seemed to suggest that the ‘great events’ of history which occurred first as tragedy were in no way destined to repeat themselves as farce.

In The Origins of Totalitarianism, Hannah Arendt remarked that ‘those whom the persecutor had singled out as the scum of the earth – Jews, Trotskyites etc – actually were received as scum of the earth everywhere.’ She was writing about the ‘denationalisations’ of the 1930s under Hitler and Stalin. The Kosovan refugees fleeing into Albania were spared a similar reception. They came in carts, towed by tractors, along the flaring snowline of Pastrik, down into a country that existed only in name, but which was once the lodestone of every militant Kosovar’s irredentist dreams. Here they were lodged by distant Albanian cousins: in Kukes, in the north of Albania, I saw 26 people living in an apartment that a family of four could have managed in Slough or Sarcelles. Yet there was a bitter aftertaste to this draft of hospitality, for it proved that blood and filiation are the best guarantees of sanctuary and that outside their clan, refugees have little to fall back on. In millions of cases, to be an asylum-seeker is to be a stranger on trial. He is accused of nothing more palpable than his intentions, but these are assumed to be bad and the burden of proof rests with the defence.

Arendt believed that it was a simple matter for a totalitarian regime to ensure that the people it had turned into outcasts were received as outcasts wherever they went. She refers to an extract from a circular put out in 1938 by the German Ministry of Foreign Affairs to its diplomatic staff abroad: ‘The influx of Jews in all parts of the world invokes the opposition of the native population and thereby forms the best propaganda for the German Jewish policy … The poorer and therefore more burdensome the immigrating Jew is to the country absorbing him, the stronger the reaction of the country.’ Arendt believed that this is more or less what happened. ‘Those whom persecution had called undesirable,’ she wrote, ‘became the indésirables of Europe.’

A little sweeping, perhaps, but her remarks catch the drift of the refugee’s central misfortune: that he is shuttled along a continuum of abuse. For Kosovars who fled to Albania, clan and language broke the continuum. But most of the refugees and displaced people produced by the break-up of Yugoslavia have run the gamut of opprobrium that begins when a regime decides that a proportion of its people are guilty of ‘subversions of brotherhood and unity’ or simply ‘barbarian’ and continues when those people are described by a local newspaper in a country of asylum a thousand miles away as ‘human sewage’, which is how the Dover Express put it last year. A government in the country of asylum may not share the views of its doughty fourth estate, but it is bound to take them into account as it draws up measures, such as those introduced in Britain, to keep asylum seekers at bay.

Kosovo was a storm in the microclimate of crisis and asylum in Europe. As it cleared, the issues that were pressing during the Gulf War and the conflict in Bosnia became visible again. The names of places like Blace in Macedonia and Kukes in Albania have already been replaced by others; there will be successors to figures like Milosevic and Saddam; a UNHCR emergency in the former Yugoslavia is followed by another on the borders of East Timor, then Chechnya; these will give way to new emergencies that we might or might not have foreseen. The numbers of Kosovars on the gommoni from Albania have already diminished, but others have replaced them: Kurds, Iraqis, Sri Lankans, the kinds of people who waded ashore on the beaches of Italy at the end of the 1990s, mixed inextricably with Roma from Kosovo – now the victims of ethnic Albanian fury – and economic migrants from Albania proper. Governments in ‘receiving countries’ have to hold to the belief that at some time or other these coerced movements of people can be reduced, especially in a world where a culture of human rights enforcement and ‘good governance’ has begun to nag at old bulwarks of impunity such as national sovereignty. But there is nothing to suggest that they will. In the meantime, the same sovereign status that has been challenged by military means in the former Yugoslavia can be challenged by law in the wealthy democracies, above all in the EU, where recourse to the European Court of Human Rights may produce outcomes that go against the grain of an individual state’s refugee policy.

The central international instrument designed to protect refugees is the Convention of 1951 (it was extended beyond its original geographical limitation to Europe by a Protocol in 1967). The definition of a refugee is to be found in Chapter 1, Article 1, which states that the Convention shall apply to anyone outside ‘the country of his nationality’ as a result of a ‘well-founded fear of being persecuted for reasons of race, religion, nationality, membership of a particular social group or political opinion and is unable or, owing to such fear, unwilling to avail himself of the protection of that country’. The question is how a contracting party goes about the business of interpretation. The wording of Chapter 1, Article 1 might be taken to mean that only persecution by a state makes an applicant eligible for ‘Convention status’. This would rule out persecution by a warlord or a rebel movement and so, for example, hundreds of thousands of Angolans who lived in terror of Jonas Savimbi’s Unita movement would not qualify for Convention status, though followers of Unita – largely drawn from one ‘ethnicity’ (indeed, one ‘social group’) – who were threatened with retribution by the Armed Forces of the Angolan Republic or round-ups by the police and paramilitaries, might well. An Algerian journalist who feared for her life at the hands of the Groupe Islamique Armé would be less likely to qualify than someone who was known to have voted ‘Islamic’ in the early 1990s and was at risk of summary justice from state paramilitaries.

These are extreme examples, but the notion that state persecution alone defines a Convention refugee predominated in France and Germany through the last half of the 20th century. Other countries, such as Canada, the UK and Ireland, have taken the broader view that Convention status should apply to people that a state is unable to protect – which would mean not only that the potential victim of a Unita atrocity and the Algerian journalist were eligible, but that a victim of sexual harassment or domestic violence might become a Convention refugee. (Canada has given Convention status to Chinese families as a result of the ‘one child only’ policy in China.) And it could well be, according to a signatory’s interpretation, that the term ‘social group’ covered broad minorities such as gays and women under attack by a particular regime – the Taliban, for instance. In Britain, the Home Office has now been forced by the courts to consider women fleeing persecution under customary marriage laws as plausible asylum seekers.

Interpretations of the Convention reflect the political priorities of signatory states. Above all, they give an indication of how a state views immigration in general. A country such as Canada, with a more obvious use for migration than a country like Britain, is also likely to take a more generous view of asylum. The real effects of this difference are remarkable. In 1996, Canada deemed that 76 per cent of applicants from the former Zaire, 81 per cent from Somalia and 82 per cent from Sri Lanka qualified for Convention status. In the same year in Britain, only 1 per cent of applicants from Zaire, 0.4 per cent from Somalia and 0.2 per cent from Sri Lanka were considered eligible.

In Europe, governments have increasingly awarded other kinds of status to those it feels are endangered but do not qualify as Convention refugees. Often these are underpinned by international instruments such as the UN Convention against Torture – Article 3 in particular, which stipulates that no one should be returned to a state ‘where there are substantial grounds for believing that he would be in danger of being subjected to torture’ – and the European Convention on Human Rights, Article 3 of which states that ‘no one shall be subjected to torture or to inhuman or degrading treatment or punishment.’ Sometimes ‘humanitarian grounds’ are judged sufficient for permission to stay in a country; sometimes – as in Austria and Germany during the 1990s – asylum seekers are simply left with no status at all: they have been refused leave to remain, but to send them back would contravene Article 3 of the European Convention.

In Britain, leave to remain is granted at the discretion of the Home Office. It is an inconsistent, opaque and unreliable award, and because it is discretionary, there is very little argument to be had about it. It is nonetheless a means of extending some sort of sanctuary to refugees who are refused Convention status. Although Britain withheld that status from 99.6 per cent of the Somalis who requested it in 1996, 93 per cent were granted ‘exceptional leave to remain’. In practice, Convention status has tended to entail the right of permanent residence in host states. A country like Germany, heroically overextended as it is, which makes the political (and perhaps economic) calculation that it can no longer afford to offer permanent residence to large numbers of people, is free to use a ‘humanitarian’ alternative to the Convention to mitigate the plight of people in danger. It took more than 350,000 refugees from Bosnia during the war, on the understanding that they would return once conditions permitted. By late 1998, the majority had gone back – some were forcibly repatriated – and, as the Milosevic evictions began in Kosovo, it made ready for another influx, taking an estimated 25,000 Kosovar refugees, on top of the 150,000 or so who had already entered in previous years. At the end of 1999, they, too, were being told to return. There is something eminently practical about this approach. Yet many of those who work with refugees and asylum law see discretionary awards and other ad hoc measures as liable to weaken, rather than buttress the Convention.

Some people believe the Convention is obsolete in any case. ‘The present arangements,’ Bruce Anderson wrote in the Spectator last year, ‘commit us to obligations which we can never meet, so they ought to be repudiated.’ He argued that 50 asylum seekers a year in Britain was a manageable number – in a year when 60,000 or so fetched up – plus interim measures to deal with cases such as ‘the plight of Jews in the 1930s, the Hungarians after the 1956 Uprising and the Ugandan Asians’. These are the bracing tones of the Right. They pinpoint one aspect of the Convention that has, indeed, become obsolete. It was drawn up as the Cold War got under way and quickly began to serve the West’s purposes in the conduct of that war: it inclines, in any case, to the language of ‘individual’ rights and to ‘political’ rather than ‘humanitarian’ grounds for asylum. ‘Political’, of course, came to mean anti-Communist, which is why the Communist regimes bridled at the Convention and why, in 1965, the US amended its Immigration and Nationality Act to grant Convention status to almost anyone coming from a Communist country. Now, in the absence of Cold War imperatives, the liberal adherence of Western signatories to the terms of the Convention is, with some exceptions, waning fast. In its place are ‘temporary protection’, discretionary leave to remain, ‘de facto refugee’ status, ‘Duldung’ (or ‘tolerated status’) and other forms of halfway house. There is less international political advantage nowadays in accommodating refugees. Far fewer of the people who wish to claim asylum are anti-Communists in any useful sense, even if they come from the remains of the Eastern bloc. As for domestic political advantage, there is none. Many asylum seekers, if they could get in, would be black; a proportion coming from the East are Roma. Most electorates in the rich world have set their hearts against that kind of influx.

The shift towards the exclusion of refugees, involving a curious mixture of ‘harmonisation’, under the auspices of the EU, and makeshift on the part of member states, has enormous implications for the Convention. Matters are much as Stephen Sedley predicted in 1997, when he argued that unless it is seen as a ‘living thing, adopted by civilised countries for a humanitarian end, constant in motive but mutable in form, the Convention will eventually become an anachronism’. Perhaps it became an anachronism when the ideological conflict which gave it a straightforward application came to an end. In the closing years of that conflict, the means to reach a country of asylum were, like so much else, deregulated: now the market in clandestine entry is booming, as national airlines, immigration services and consular facilities shut down the official channels to sanctuary. But the commitment to provide asylum is harder to shift away from the state, which cannot put it out to tender – only marginalise and degrade it.

Britain is a master of asylum degradation. It has one of the highest population densities in Europe and it is one of the continent’s most urbanised countries: it can invoke ‘overcrowding’ to justify its position and one of the highest totals of unemployed in Europe. Germany is not far behind Britain in terms of population density and Düsseldorf, its fastest growing city in the mid-1990s, expanded more rapidly than any comparable city in the UK. With 10 per cent unemployment, it has the highest jobless total in Europe. Yet it now has far more asylum seekers than Britain. It is possible, then, for a country to sustain some form of open asylum policy, as Germany has – and France did in the early 1930s – in the face of demographic and economic pressures. On the whole, however, if it is opposed to immigration, it will want to underplay its asylum obligations.

Britain, which received hundreds of thousands of Jewish refugees from the Pale of Settlement and Poland at the end of the 19th century, was not always so cagey. A cursory account of the change that set in after 1900 would have to begin with the extraordinary cable sent to London in that year by Sir Alfred Milner, the British High Commissioner in South Africa, warning that a boatload of wealthy Jews masquerading as needy fugitives was bound for Britain and that ‘no help should be given them on their arrival as anyone asking for it would be an impostor.’ The cable was a good example of the anti-semitic chaff that had begun to confound any real understanding in Britain of the Anglo-Boer War. The Cheshire docked in Southampton amid dark suspicions that troops were being sent to South Africa to fight on behalf of Jewish finance while British Jewry was failing to support Her Majesty’s war effort. The Daily Mail took up Milner’s cry as the exhausted passengers were disembarked at Southampton and ‘fought for places’ on the train. ‘Incredible as it may seem, the moment they were in the carriages THEY BEGAN TO GAMBLE… and when the Relief Committee passed by they hid their gold and fawned and whined, and, in broken English, asked for money for their train fare.’

The docking of the Cheshire marked a turning point in Britain’s approach to asylum. The Mail enjoyed a circulation of over a million; the Jewish Chronicle, the strongest voice in defence of the Cheshire refugees, had rather fewer readers. ‘Anti-alienism’ was cohering as a vigorous, incendiary call addressed to a large public, with government responding accordingly, while sympathy for refugees became a muffled but powerful interstitial force, at local and national levels, in the form of voluntary organisations and support committees. How little this has changed can be seen from a headline in the Mail in October 1999: ‘The Good Life on Asylum Alley’, over an article revealing ‘the shocking ease with which refugees play the benefit system’. It was left to the Jewish Chronicle to recall that ‘similar sentiments have been expressed about numerous immigrant communities … over the years – including, of course, Jews.’ Meanwhile, the Government stresses the importance of the ‘voluntary sector’ and ‘community groups’ in arranging housing for asylum seekers.

During the South African War the mood was starker, no doubt, than it is now, and the Aliens Act of 1905 confirmed a rampant mistrust of foreigners, which the outbreak of war in Europe only served to spread. Further restrictive legislation was passed in 1914; Germans were interned and deported; there were anti-German riots across many towns. Yet Britain remained ready to respond to emergencies and appeals that squared with the political objectives of the day. Having guaranteed the neutrality of Belgium in 1914, for example, it reacted to the German invasion by taking in nearly a quarter of a million Belgian evacuees. Anti-alienism lost no impetus with the Armistice; in the 1920s it was possible for a Labour Home Secretary, J.R. Clynes, to explain to a Jewish delegation alarmed about the fragile status of refugees that the right of asylum was not the right of an individual to obtain it but the right of ‘the sovereign state’ to confer it. The record of the 1920s and 1930s, which John Hope Simpson drew up in 1938, seemed to prove the point. The intake of fifteen thousand Russians – most of whom relocated to France or the Balkans – and eight or ten thousand refugees from Germany was paltry by comparison with the country’s showing in the 19th century, or with the generosity of other states at the time. Britain, Simpson argued, ‘should show a braver record as a country of sanctuary’. More than sixty years later, there is no one working with refugees who would disagree.

The solidarities of Empire and Commonwealth, developed across racial boundaries in the course of the Second World War, turned out to be provisional. The problem was straightforward. The British Ministry of Labour had characterised it in 1949 as the difficulty of ‘placing … colonial negroes’ at a time when there was a need for migrant workers – a difficulty which, the Ministry insisted, lay squarely with white employers and the rise of the ‘colour bar’. Over the next fifty years, British immigration policy was largely shaped by the racial anxieties of voter majorities who had survived two depressions, an on-again-off-again class war and two ‘world’ wars. Like the newspapers they read, they were quick to foresee impending disaster and took an alarmist view of the brief disturbances in 1948 and 1949 involving Arab and African seamen in Liverpool, Deptford and Birmingham. So in the end was the Government. By the early 1950s the British public had warmed to a narrow definition of kith and kin.

Restrictive legislation tends to exacerbate migratory pressure. In the countdown to the Commonwealth Immigrants Act of 1962, the Asian and black population in Britain doubled, amid fears that a door was about to be shut. The Act also encouraged those who were in Britain on a temporary basis to opt for permanent residence. Yet, from 1963 to the end of the 1980s, a minimum of 30,000 blacks and Asians entered Britain every year – and this regular intake, layered over the immigration ‘bulge’ of the ‘beat the ban’ generation, set the terms of multiracial Britain, or the ‘magpie society’, as Cassandras thought of it at the time. The Act of 1962, however, was intended to keep Britain white.

The spectre of the immigrant has not receded in Britain; it has simply taken another form. The asylum seeker is now the luminous apparition at the foot of the bed. Maintaining the moderate influx of immigrants from the south and east at current levels – around 60,000 per annum – entails a burgeoning visa regime (Britain currently requires visas from more than a hundred countries) and far higher rates of refusal to prospective visitors from poorer countries. In 1997, 0.49 per cent of US citizens requesting settlement in Britain were denied entry; the figure for the Indian subcontinent was 29 per cent. In the same year, while only 0.18 per cent of Australian visitors’ applications were refused, the refusal rate for Ghanaian applications was over 30 per cent. As long as migratory pressure meets with a disproportionate response of this order from a receiving country, ambitious or desperate migrants – the two are not always easy to tell apart – will consider other means of entry.

Sometimes it is the only way to pursue a livelihood. Imagine an entrepreneur, based in Kampala, who travels regularly between East Africa, Britain and India in the course of his business. He is a buyer and shipper, bringing goods out of the rich world which would otherwise be unobtainable in some of the communities to whom he sells on. He is also black, which is a disadvantage for anyone stepping off a plane at Heathrow or Gatwick: on his visits to Britain, questions about the duration of his stay and what he plans to do are becoming increasingly fussy and recondite; it is taking far longer to clear Immigration. After ten years of coming and going more or less freely, he arrives in Britain and has his passport seized. He is told he can have it back when he leaves. He duly presents himself to Immigration at the end of his stay; he is given his passport, but finds that his visa has been struck through. He is told that he will not be admitted to Britain again. This was precisely the case of a Ugandan trader described by Hirit Belai in the LRB (18 July 1996). His visa was cancelled in 1994, for no obvious reason, except that Immigration takes a dim view of people from Africa entering as businessmen or tourists. Immigration, he reasoned, couldn’t accept that an African might be able to afford a holiday or an airline ticket – asylum seekers were a much easier category to deal with. Accordingly, on his return to Uganda, he arranged for a new passport and, on his next visit to the UK, he claimed asylum. The last thing he wanted was to be classified as a refugee, but he had a business to run and a family to support.

There is no doubt that people who are not eligible for asylum are busy trying to claim it – and perhaps the numbers are high. One of the clumsier deceptions has been to pose as the national of a country where there is enough civil and military disruption to increase your chances of asylum. It is not uncommon for Pakistanis to claim they are Afghans or for Albanians to claim they are Kosovars. One case, the French police in Calais told Libération last year, involved ‘an African trying to make out he was from Kosovo’. It happens all over Europe. Moroccans, for example, pretend to be Western Saharans in order to lodge asylum claims in Spain. In the beleaguered world of immigration officials, the presence of ‘bogus’ or ‘abusive’ asylum seekers inflames the culture of suspicion, which sooner or later extends to all applicants, plausible or not. As a result, more and more people who might be eligible for asylum are denied it. Figures in recent years – excepting the period of the Kosovo crisis – bear this out. In Britain, according to the Home Office, there were around 21,000 application hearings in 1997, of which 85 per cent resulted in rejections. Of the appeals against rejection heard in that year, 4400 were dismissed and 130 allowed. The rate of successful asylum applications has recently risen, but the Home Office would still prefer to show high rates of refusal wherever possible, for these can be used to adduce a growing problem of ‘bogusness’ and ‘abuse’.

One way for governments to minimise ‘asylum abuse’, without abandoning the attempt to keep a tight rein on immigration, would involve setting up a body of experts to assess asylum claims in the first instance. The expertise required would include first-hand knowledge of the countries and regions from which asylum seekers came, and of refugee situations overseas; clinical experience with physical and mental trauma, familiarity with international instruments such as the 1951 Convention and a working knowledge of ad hoc measures (leave to remain, ‘humanitarian’ status, and so on). Such a body, it might be objected, would be predisposed to find in favour of applicants. But anyone who believes in the principle of asylum has an interest in ensuring it is not debased. Whether a board of this kind were quasi-autonomous or fully independent, as it is in Canada, it would be self-regulating.

Britain is one among many wealthy countries that prefer to keep prejudice and ambiguity intact as a line of first defence against asylum seekers. It has recognised a need for a new body of some kind, but since the Home Office would rather discourage claims in the first place than improve the determination procedure for claimants, it has created a National Asylum Support Service. The main function of this service seems to be to dispense vouchers to asylum seekers, which they can exchange for food and goods in retail outlets that agree to take them. The Government regards anything but benefit in kind ‘as an incentive to economic migration’, and so the asylum seeker’s weekly cash allowance is limited to £10. Some local authorities had already begun to operate a voucher system after the 1996 Immigration and Asylum Act – one could see the results in supermarket queues, where cashiers, forbidden to give change, urged refugee customers to top up to the full value of the voucher with a handful of wrapped sweets, a six-pack of instant coffee sachets or a cookery magazine (cover story: ‘Going Balsamic’). This, rather than people opting for specific countries of refuge, is what we ought properly to describe as ‘asylum shopping’.

The British Government has claimed that withholding cash benefits brings it into line with other countries which provide ‘support in kind’, but if that is desirable, why not look to the great normative model of Africa, which contains nearly half of the world’s refugees, and simply distribute a monthly per capita allocation of oil, salt, sugar and beans? Of course, the countries Britain has in mind – Germany, the Netherlands, Belgium and Denmark – are members of the EU, and the strategy here is parity of penalisation, conceived in the hope that asylum seekers will not prefer one EU member state over another on the grounds of its being a ‘soft option’.

The arguments about why asylum seekers end up in certain countries and not others are intricate. They have to do with family connections, colonial history, relays of information and, above all, with the traffickers in whose hands refugees put their lives. Social security scamming appears to come low on the list of priorities for the survivor of an ‘anti-terrorist’ operation in Turkish Kurdistan who leaves his village on horseback, calls on his cousins, raises the cost of a passage to sanctuary, travels by bus and truck to Izmir or Istanbul, buys a place on a boat to Albania and, three months later, still in the hands of a trafficking network, is invited to step out of a lorry on the A3 and make his way to a police station in Guildford. Nor would it have upset him to discover that by failing to claim asylum at his port of entry, he had forfeited his social security entitlement.

The Refugee Council in Britain has argued that the money going into the creation of the National Asylum Support Service would have been better spent on clearing Britain’s backlog of unresolved asylum cases. But governments are less interested in devising a fair asylum policy than in whether or not they are seen by electorates as willing hosts to the ‘scum of the earth’ (the Dover Express again). By failing to address the backlog of unresolved applications or to rethink the assessment of claims in the first place, governments have compounded the situation that anti-immigrationists find so deplorable.

Britain’s backlog leapt from 12,000 undecided cases in 1989 to 72,000 in 1991 and stood, at the end of 1999, at around 100,000. Britain is not the only country with this problem – it has arisen in Canada, Australia, Sweden and the Netherlands. It is normally solved by formal or de facto amnesty, but the longer it takes to clear a backlog, the likelier it is that the system will become discredited. Once a claimant has been hung out to dry for years without a decision on his status, it no longer matters whether he is eventually refused, since the length of his stay will make it hard to deport him without a public outcry or a lengthy legal battle. In practice, most of the people whose applications are finally refused after years of deliberation are unlikely ever to leave the country. This is immigration by government default. The backlog in Britain became entrenched when the Home Office attempted to speed up its decisions on asylum claims: refusal rates soared and the appellate system was unable to cope. It is a fair guess that a proportion of those who were refused felt that they had a strong case to appeal. Swift decisions, based on a ‘no immigration’ agenda, are not as helpful as good decisions; and backlogs, as the Immigration Law Practitioners’ Association and others have suggested, encourage ‘unfounded applications for asylum’, as word travels back down the line that, if rumbled, a dubious claimant will in any case be lost in the system for years. In 1997, according to one controversial estimate, there were nearly 250,000 unsuccessful asylum applicants staying on in Britain without authorisation. A country that fails to operate a fair and reasonably fast determination procedure cannot enforce a ‘removals’ policy, and without the possibility of deportations – to shuck off the euphemism – the entire process of asylum determination is worthless from the outset: one may as well throw everyone out or let everyone in. On the face of it, recent British administrations have played to the anti-immigration gallery with a no-nonsense posture on asylum, while in reality multiplying the grounds for its anxiety. The Labour Government’s Immigration and Asylum legislation, finalised in 1999 and effective from next April, indicates no change whatsoever.

Posture may well be one of the reasons asylum policy has become so degraded. As the nation-state grows harder to patrol, governments are thrown back on gesture and salesmanship. Sovereignty is an adaptable creature, and very durable, but under the new pressures of human movement, sovereign assertion is becoming a rictus on the physiognomy of nations that once wore the mask quite amenably. Globalisation puts stress on international borders – there were 86 million arrivals in Britain in 1998 – and immigration officials in the rich world can still be stretched to the limit by modest numbers of illegal migrants. The more freely capital and goods move around the rich world, the harder it becomes to inhibit the movement of people, with the hostility of conservative voters to foreign influx growing in proportion as the ability to restrict it dwindles. The power of government to reverse this process is no greater than it was in the past, but its capacity to signal an intention, and project that signal, is far stronger.

This was not always the case. In 1916 there were riots in Fulham, a part of London plagued by poverty and housing shortages. Fulham was also a reception area for Belgian evacuees. Residents believed the Belgians were receiving higher benefits than families of British servicemen dying in the trenches. The response to the riots was a policy of compulsory conscription for Belgian males. The scrutiny of the liberal press and the influential voice of the voluntary sector would make a similar response nowadays — round-ups and mass deportations of rejected asylum seekers, for example – harder for a government to envisage, especially in peacetime, however popular it might be with certain sections of the electorate. In 1937, at the height of the Spanish Civil War, the British Government was pressured by anti-Facist groups and charitable organisations into receiving 4000 Basque children. They were camped out on farmland in the Kent countryside. The news that Bilbao had fallen led to uproar among the children, some of whom broke camp in the hope of returning and enlisting with the Republic. Within days, the settlement had been summarily dispersed and brothers and sisters separated, as they were packed off to remote parts of England and Wales. The Vietnamese refugees who came in under the UN programme in the 1970s and 1980s were also obliged to disperse to locations designated by the British Government. One can imagine comparable action today – it has begun on a smaller scale with the dispersal of asylum seekers – but the more brazen the government initiative, the greater the flurry of objections from the media, the voluntary organisations and the courts would be. No wonder posture is preferable to policy. Refugees are at the mercy of disabled governments with stern faces – and so is the anti-immigration voter, who regards cuts in cash hand-outs to asylum seekers as a sign that the party of power has his interests at heart. But that is all it is: a sign.

Who exactly is it intended for? In some European countries – France, and lately, Austria and Switzerland – the anti-immigration vote is significant. In Britain there are a few suspects on the extreme Right, but beyond this margin, it is harder to identify the cohort of stout Englishmen with a passion for chalky cliffs, white lavatory tiles and virgin brides. Perhaps they are out there. But if so, they are not being drawn on the subject of asylum seekers. In 1997, three-quarters of the respondents to a survey by the Institute for Public Policy Research agreed that ‘most refugees in Britain are in need of our help and support’ and only 12 per cent took the view that ‘most people claiming to be refugees are not real refugees.’ The minority has a keen eye on the media, and bigotry, for the media, is a better story than tolerance. This all falls within the realm of signalling, which goes some way to explaining the tendency to minority appeasement in a period of government by semaphore.

More worrying conclusions about the IPPR study are reached by Tony Kushner, a historian at the University of Southampton, and Katharine Knox, a former Refugee Council officer, in a superb history of refugees in Britain,​* compiled largely from local historical sources. As campaigning historians, Kushner and Knox were encouraged by the IPPR survey, but dismayed by the fact that, even though only a small minority were sceptical about asylum claims, roughly 40 per cent of respondents were not prepared to disagree outright with the statement that most claims were fraudulent. They take this to prove that ‘a century questioning the legitimacy of refugees has not been without a profound and cumulative impact’ (an infectious cynicism, Hannah Arendt would have argued, transmitted to their grudging hosts by the regimes that first reviled them). ‘Why is it,’ Kushner and Knox go on to ask, ‘that British governments past and present continue to pay greater attention to the hostile 12 per cent than the sympathetic 75 per cent?’ The bigger question, perhaps, is why a government of liberal persuasion would not consider the reticent 40 per cent worth winning over – unless, of course, it was not a liberal-minded government at all.

London, in the closing weeks of 1999: walking back from my children’s primary school, I see a young woman from Kosovo crossing at Prince of Wales Road and heading towards Camden Town. She walks with the privacy and haste of people in big cities, and in that much, she is concealed, or no longer who she was. Instinctively I quicken my pace, to greet her, but almost at once, I find the way congested by a mob of half-recalled people and images, rowdy and difficult to negotiate. After a moment’s hesitation, I give up and turn at the corner for home.

Flora was one of two sisters who had left Pristina at the end of 1998, travelled down into Albania and paid their way on a gommone to Italy. I met them at the Regina Pacis reception centre near Puglia a few weeks after they arrived. Even though we spoke at length – their English was quite good, and they had set their sights on London, where they had an aunt – it wasn’t clear how deep the fear of persecution, or the grounds for that fear, really went with these two women. (Had they stayed another six months in Kosovo, they would have come to know it intimately.)

It struck me, on reflection, that my failure to greet Flora had to do with doubts about her claim to humanitarian status as a route out of the former Yugoslavia. A few weeks after meeting the sisters, I’d been to Kosovo and found their family. The father was a jovial chancer, bluff and hospitable; the mother was quite the opposite – a troubled person, shaken by her daughters’ absence. There was another aunt whose husband, a musician with a nationalist lilt to his work, had had a rough time in prison. I gave the family news of the two sisters and some photos, which upset them. I was their guest for the best part of an evening, but again, I could never fully establish in what way the sisters had been persecuted.

A day or so later I found myself in a village west of Pristina where the KLA had ambushed a group of Serbian police. There was blood in the snow and a litter of spent cartridges. The village mosque had been shot to ruins. Most of the houses had already been abandoned earlier in the year, but one family had stayed, and they had paid the price of the ambush in the KLA’s stead. Serbian police had dragged them to the scene of the crime and beaten them. The able-bodied man in the house had been taken away, leaving only a limping, terrified family of the very elderly or very young. There were worse scenes in Kosovo before the Nato intervention, but the memory of that particular farmstead would have crossed my mind as I saw Flora again in North London and the ghost of a moral judgment must have flickered there in passing, too. It’s as though I had some model of the exemplary refugee – as though my high-mindedness would have been satisfied by the sight of the family from the abandoned village rumbling towards Camden Lock in their cart, rather than a glimpse of Flora walking along briskly and comfortably in her new guise as a Londoner. Yet who is to say what constitutes fear of persecution? After all, Flora had wanted to be a nurse, and Serbia had cleansed the public health sector of ethnic Albanian staff years ago.

There was something more petulant about my reserve, to do with the fact that refugees can be importunate people during their settling-in period. Fellow expatriates provide much in the way of support, but there are still questions, favours, conversations which any halfway generous character might properly follow up. Effort is required, however, small tasks that disrupt the rich person’s love affair with his own stress. And the prospect of that disruption must have seemed tiresome – that neediness, too, no doubt. I was prone to a view of the uninvited that was no better than it had been a year earlier, when I’d gazed at the minuscule figures in the lunar field of the nightsights, making for the beach in Italy. It was even ambivalent, I am sure, on the issue of school, where I’d just left two small boys before catching sight of Flora. Dozens of children from the former Yugoslavia attend the school, along with a scattering of francophone African and Somali pupils, all of them with parents or wards who have leave to remain or Convention status. A sour parental anxiety stirs from its depths at the thought of language difficulties in the classroom and the diversion of resources to cope with them. It has no basis in fact. Much of the time it’s hidden, in silent contention with the one-world equanimity of the bien pensant parent whose children learn about the death of the rainforests. But on bad days it will put in an appearance. It, too, is a sign of impatience with other people’s needs. I have instant access, any time I like, to the mentality of the anti-asylum voter.

That mentality thrives on the idea that refugees are helping themselves to scarce resources: welfare, the public health service, accommodation paid for or provided by local government, premium space in the classroom and so on. Mostly, we make these nervous calculations sotto voce, but in our discreet whispering and reckoning there is always an echo of the ranting public speaker in Auden’s poem, ‘Refugee Blues’, composed in 1939, as Hitler’s armies occupied Prague: ‘If we let them in, they will steal our daily bread.’ Yet thousands of asylum seekers rely far more on their own expatriate networks than they do on the state. Flora and her sister, for instance, were offered a choice on their arrival in Britain. They could remain in London with their aunt, in which case they would not be eligible for housing benefit, or they could move to designated accommodation in the North, where they would. They chose London; they were supported by their aunt and her husband for six months or more – enough time to find work – and then moved into a place of their own.

Where refugees and asylum seekers do claim benefits and occupy housing at public expense, there’s no question that they are competing with host citizens for resources. The more deprived the area in which they settle, the fiercer the sense of that struggle is likely to be. (And dispersing refugees to the provinces in Britain – an ingenious, if callous, experiment – seems bound to repeat the anguish of isolated Vietnamese families in the 1980s and the troubles last year in Dover, where Kurdish and Kosovar refugees squared off against the local hearts of oak.) Why some poor people in deprived areas should resent the arrival of asylum seekers is obvious, even though the record of poor inner London boroughs suggests that friction is rare. Yet sufficiency of means can generate similar feelings, even among exponents of ‘enterprise culture’ who see unrestrained market forces as the motor of prosperous democracies, but would rather not acknowledge that these forces tend to favour freer movements of human beings.

It is clear, in any case, that the earnings and expenditure of migrants – including refugees – in host economies have exceeded the cost of accommodating them in the first place. This is the economic history of the United States, but it is also true of smaller economies, like that of Britain, labouring under the pressure of change. Some of the most impoverished people to arrive in Britain after the Second World War were the Ugandan Asians – refugees in all but name – most of whose wealth had been expropriated by Idi Amin. By the end of the century, they had established themselves as a bastion of British retail, with vantage points in finance, pharmaceuticals, engineering and property. More generally, the findings of the 1991 Census in Britain gave a useful synoptic glimpse of minority standing in terms of qualifications, job status and ownership, with a far higher proportion of Bangladeshi, Pakistani, Indian and Chinese males holding managerial posts than their white counterparts. The proportion of African, Indian and Chinese males with A-level qualifications, or their equivalent, was also higher than the proportion of whites to hold them.

Activists lobbying on behalf of refugees are familiar with figures like these. They repeat them endlessly to governments that chafe at the right of asylum. But to judge asylum seekers like other migrants on the basis of their likely contribution to an economy is to impose another qualification on the right of asylum which many refugees, permanently damaged by experiences in their countries of origin, may be unable to meet. They are not helped by book-keeper arguments about the high motivation of the newcomer. They need a more open defence, without proviso, which makes no appeal to the self-interest of host communities. The source of that defence, and increasingly of the funds that might be put at their disposal, is the voluntary sector: parish activists, support groups, money-raising bodies and registered charities – the network of well-informed, conscientious organisations that developed, in the absence of any public provision, at the turn of the last century.

One of the crucial links in the complicated route that Flora and her sister took from Pristina to London was a powerful figure in the Catholic Church. Don Cesare Lodeserto, who ran the Regina Pacis reception centre in Puglia, took care of the sisters and thousands of other clandestini by ensuring passage on through Italy. Without the centre as a first base they might well have been put in police custody or returned to Albania. Don Cesare was an absolutist with a striking temperamental resemblance to Naphta, Mann’s Jewish Jesuit in The Magic Mountain. He was flatly opposed to book-keeping arguments and accepted any refugee or disadvantaged migrant who came his way. He also saw the determination of asylum claims as parsimonious haggling on the part of the rich world; the problem, he thought, lay far deeper, in the global divide between rich and poor and the economic dependency to which the North had reduced the South. On that basis, he thought it worthless to discriminate between asylum seekers and other migrants. God was the judge of their real identity and, as a well-placed clerk of the court, Don Cesare had no doubt that God took the side of the poor. If there was a measure of disregard for the 1951 Convention in all this, Don Cesare’s indifference to ‘sovereignty’ was greater. It was nothing to him that governments felt threatened by clandestine migration. ‘The law should not defend the sovereignty of states,’ he hectored his listeners. ‘It should enshrine the dignity of man.’

Don Cesare’s position was founded on intransigence as much as faith. He rejected almost any realistic policy to cope with rising asylum applications and other forms of migratory pressure that rich countries might envisage in the short term. But he made it possible for thousands of people with a tenuous hold on safety to look for something more durable. In doing so, he set himself against government – he had a weakness for contestation and political gamesmanship – because the interests of government were not those of the people he looked after. ‘The only real help that they get,’ he said provocatively, ‘comes from this reception centre and from organised crime.’ This was true. It was the centre that helped Flora and her sister obtain a short stay permit, after which they left for Milan. There, they obtained forged Italian passports and made their way through Switzerland and France to Belgium. In due course, they were sent back to France by traffickers, concealed in a lorry heading for the Channel Tunnel and put out a few hours later near the M25. They went to a service station and called their aunt in London; then they asked the cashier to phone the police.

When I finally caught up with them in London, they were loath to discuss their stay in Milan. It was obvious that the assistance they received from organised crime, as Don Cesare put it with such worldly candour, had not come their way without bitter negotiation and sexual harassment. They still thought well of their provider at Regina Pacis, part saint, part operator. From that quarter, at least, help had come with no strings attached.

The rights of EU citizens and those of asylum seekers have become major preoccupations in Europe. The two exist in a state of great tension. As a result of the Treaty of Amsterdam, which came into effect in May 1999, asylum, immigration and other ‘freedom of movement’ issues are now subject both to tighter judicial control and to closer European Parliamentary oversight–eventually, perhaps, they may become the object of Parliamentary legislation. In theory, this allows greater scope for redress in cases of human rights violations; it should also bring decisions about asylum procedures out of the backroom into fuller view. For the moment, however, what Amsterdam has done is to affirm that the EU regards asylum seekers and other migrants as urgent business. Urgent, above all, because the real emphasis of the Treaty is on full freedom of movement for EU citizens, and before this can be brought about, greater co-operation between the police and judiciaries of member states is required, if only because free movement for law-abiding individuals implies free movement for crime. High on the list of criminal activities targeted by the EU is ‘human trafficking’.

The outline of the Treaty is hard to distinguish through the drizzle of Eurodetail, but it is possible to make out some important changes. For example, non-EU citizens who are already long-term residents in member states should soon enjoy the same freedom of movement as EU citizens, so that (consistent with the Union’s pledge to struggle against ‘racism and xenophobia’) a migrant from Bamako residing legally in Toulon would in theory be able to move to a job in Innsbruck or Banbury. But on the whole, it looks as though extending the freedom of EU citizens will entail restricting access for many non-EU citizens who are desperate to enter. How much worse matters will get for asylum seekers is difficult to judge, but if the EU toughens its procedures on immigration in general, no one will find it easier to claim asylum in the Union. Whether a concerted campaign against traffickers, led by Europol, succeeds or not, it will probably drive up prices for the refugees who depend on them and raise the risks of the journey. It must be obvious, after nearly two decades of Fortress Europe, that a war on traffickers involves heavy collateral damage to refugees.

EU members, meanwhile, will be trying to find a way to ‘share the burden’ of asylum seekers. The impetus, understandably, comes largely from Germany. In 1992 alone, of roughly 700,000 applications in 14 European states, nearly half a million were lodged with Germany. Other countries such as Sweden and the Netherlands – and Austria, naturally – would also like to see a move in this direction. Burden-sharing is all the more pressing because the rule, agreed in the Dublin Convention in 1990, that an asylum application must be dealt with in the country where it is made, is easy to circumvent: if the refugees at Don Cesare’s centre wished to lodge their claim somewhere in Northern Europe, they were normally granted a short-term stay in Italy (20 or 30 days) which would allow them to reach a big city and negotiate the next leg of their journey. Refugees often want to go where an expatriate base is already established but, just as often, they have to take what’s on offer. A client may say to a trafficker that he or she just wants to get out of a place; the trafficker will be eager to assist, but quick to add that he only does Denmark and Germany. Countries taking high numbers of refugees want compensation from other member states, and perhaps, in times of crisis, a system of sharing out numbers – regional dispersal, in other words. Plans are underway for a European refugee fund, available to states with a high intake of asylum seekers, but to amount to anything, it will require ten or twenty times the annual budget of the current pilot fund – and whoever runs it will also have to insist that it is not used solely to shuffle asylum seekers from one country to another. Beyond this, there is no consensus on burden-sharing.

The Treaty of Amsterdam empowers the EU to agree a set of ‘minimum standards’, not only for the way in which refugees are received and what entitlements they have, but for determining who is and who is not a refugee. At the centre of the debate, once again, is the Convention of 1951. On one side are the governments of host countries, who believe it is outdated; on the other are the support committees, refugee lawyers and NGOs, who feel that EU states will take the opportunity of ‘updating’ it to substitute discretionary policies for obligations. This is, in other words, a reopening, and a sharpening, of the old quarrel about right of asylum and whose it is to exercise. The Convention should have settled that. Fifty years on, however, most European signatories now want the right to confer or refuse asylum – a right they do not enjoy under the Convention, and which will inevitably be exercised at the expense of the refugee.

The member states of the European Union do not care for the views of a radical like Don Cesare, but they recognise the great gulf, of which he spoke, between many refugees’ countries of origin and the West. At the European Council’s summit meeting in Finland in October 1999, the Presidency acknowledged, in effect, that asylum seekers would not be an issue in Europe if the conditions they were fleeing could be improved. An unremarkable insight. For several years now, EU institutions and advisers have been urging the organisation towards ‘a greater coherence of internal and external policies’, by which they mean that they would like to address the ‘refugee problem’ at source and that whoever has an interesting idea about how to do so should come forward. So far, the results have been disappointing. Here is the Presidency’s list of ‘things that need doing’ in countries which generate large numbers of asylum seekers: ‘combating poverty, improving living conditions and job opportunities, preventing conflicts and consolidating democratic states and ensuring respect for human rights, in particular rights of minorities, women and children.’

Less venerable bodies might have come up with the same conclusions after five minutes under the shower, but the vagueness of the language should not obscure the force of the intention: the EU is adamant that it wants to reduce the number of asylum seekers entering its territory, and if it could impose market democracy on states that produce refugees, it would. The alternative is to deploy the equivalent of an army and several flotillas along the common border, but the evidence so far is that a pristine Alpine valley, superbly patrolled, which stretches from Limerick to Vienna (and in a few years’ time to the forests of Belarus, Ukraine and Lithuania) will never be impregnable.

Europe’s desire to reduce the number of regimes that punish or neglect their populations is fair enough. Until it can do so, one other option remains open. It is known as ‘regionalisation’. This means trying to ensure that the bulk of the world’s refugees, between 14 and 18 million in the closing years of the 20th century, remain where they are: in Africa, Asia, the fraying margins of the former Soviet Union and the Middle East. In 1999 a High Level Working Group on immigration and asylum, appointed by the European Council, drew up a set of ‘action plans’ for six of the countries generating large refugee and migrant populations. Since the idea is to reduce the flow of people into Europe, these blueprints contain a range of recommendations on fostering regional human rights and boosting development. Most are innocuous; some are useful, but none is likely to bring dictatorships to their knees. In other respects, the documents are both controversial and cynical.

A draft plan for Sri Lanka, for instance, notes that it is ‘primarily a country of origin of migrants and, since 1983, of asylum seekers. The ongoing armed conflict has caused Tamils from the North and North-Eastern provinces to flee to India and further afield … Almost 90 per cent of all migrants from Sri Lanka are Tamils.’ The draft also states that Tamils are at risk of being press-ganged into the guerrilla movement and rounded up for interrogation by the Government as suspected guerrillas. On this basis, you would expect many petitions for asylum on the part of Sri Lankans to meet the requirements of the Convention or to qualify them for ‘humanitarian status’. The authors of the draft plan are more intent on finding ways to keep jeopardised Tamils inside the territory: they emphasise the success of local projects in safe areas which ‘facilitate the reintegration of returnee populations’ and ‘strengthen the capacity of host communities to cope with influxes of displaced persons’.

The importance of protecting and providing for terrorised people in situ, with food, medicine and other forms of relief, is not in question. The danger is that this will weigh against Tamil refugees arriving in Europe. In order to pre-empt any such arrivals, the document goes on to suggest that EU countries should ‘organise an information campaign’ in Sri Lanka ‘to warn against the consequences of illegally entering EU member states … and of using facilitators to gain entry to the EU’. It also advises the EU to pursue ‘with the Sri Lankan authorities the possibilities of return programmes’ for those who have already breached the fortress. Hovering at the edges of this thinking, without quite taking shape, is the idea that the world, or Europe anyhow, will become a more agreeable place if the global figure of refugees can be reduced by encouraging, or forcing, persecuted people to flee on a local basis only – to a neighbouring state or, indeed, from one part of their country to another. Those who take the latter course are not technically refugees, since they have not crossed their national frontier, but their lives are no better, and often worse, than they would be, had they gone into exile. At the end of the 1990s, according to the UN, the world contained around 30 million ‘internally displaced persons’ – double the number of refugees. The virtue of policies which add to that stock is questionable.

In Sri Lanka, like most other countries in conflict, persecution and poverty are inextricably linked. It stands to reason that some Tamils who have not faced the one will make a bid for the rich world in order to escape the other, quite likely in the guise of asylum seekers. The implication of the draft action plan for Sri Lanka, whether or not the authors foresaw it, is that an automatic screening process to distinguish refugees from economic migrants can be introduced by financing support programmes inside Sri Lanka to the point at which the EU deems there is adequate local protection for endangered people. From this it will follow that, persecuted or poor, or both, any Tamil who sets out for Europe must, by definition, be an economic migrant.

The same approach seems to lurk in the draft action plan for Afghanistan, which raises the possibility that some Afghan refugees are driven west by poverty rather than persecution. ‘Since the economic prospects in their countries of first stay are increasingly bleak … they decide to move on, in particular to the EU.’ They are, however, rather few in number. During the 1990s roughly 100,000 Afghans sought asylum in Europe – nearly half were rejected. Iran, Pakistan and the Central Asian Republics, in which it is proposed to ‘regionalise’ or, more accurately, confine Afghan refugees in future, already contain between three and four million. Burden-sharing, then, is strictly a tussle between developed countries. The real burden must remain where it originated – and with those regions there is little evidence of Europe’s willingness to share anything very much. The plan also raises the prospect of readmission agreements between EU states and Afghanistan’s neighbours, but there is no guarantee that refugees in Pakistan, where radical Islamic groups with or without links to the Taliban are targeting secular moderates, would be safe from persecution; meanwhile the bleak state of the economy in Iran has led to growing tensions between refugees and Iranians.

In the abstract, regionalisation has much to recommend it. Exile communities remain within hailing distance of home; so does the political opposition. The affinity of the host culture with that of the refugee makes settlement less painful. Dissident ‘brain drain’, or transfer of expertise, from poorer regions to wealthy economies, is kept to a minimum. Yet few of these principles obtain in reality. First, refugees who can only move one door down may remain constantly in ‘fear of being persecuted’ – the Somali camps in Kenya have borne this out. Second, common culture is often only a result of steely management or fragile truce, its fault lines invisible to the outsider. Algeria and Yugoslavia once had the appearance of stable, consensual communities, but they are no longer places where refugees from contiguous states would feel safe; the same is true of many Afghans in Pakistan. Finally, loss of expertise may not be a net loss. Many Afghan women are Convention refugees in the US, thanks to pressure from American feminists to resettle them. There, if they choose, they can mobilise for change in Afghanistan. In the meantime, far more brutal kinds of brain drain are going on in Pakistan. The dead body of a ‘regionalised’ Afghan refugee on the road out of Gujrat is no use to anyone.

The most striking suggestion in the draft action plans is for new outposts of Fortress Europe, in the form of immigration officers stationed in the region: monitors, gleaners of information, inspectors of resettlement applications – the idea is still vague. It might mean no more than an extraordinary consular service: a similar post was set up by the US in Southampton at the turn of the last century to screen immigrants in transit through England. The oddity is that the new vigilance should fall to Immigration – normally within the ambit of a country’s home affairs – rather than a foreign office department. This may seem trifling, but it alerts us to the disappearing distinction between inside and outside – and perhaps, too, to the speed at which nations are ceasing to be what they were.

The idea of projecting national security into the heartland of the invader is to do not with expansion but seclusion; not with the will to encounter but the will to privacy, in a world where the privacy of states and unions is a dying privilege. A redoubling of frontier control several thousand miles from the physical frontier is only conceivable when that frontier is no longer an adequate marker of interior and exterior. This is as true for the EU’s common border, soon to expand to the east, as it is for the frontiers of its members. The mobility of everything they once contained and everything they once excluded, the coming and going, the constant transfer – all this friction on the cordons of sovereignty is reducing their tension. It is in the areas of slack that the game of cat and mouse between traffickers and migrants, on the one hand, and immigration officials, on the other, is played. The presence of immigration control beyond the border will add to the complexity of things, in a world of overlapping and competing jurisdictions. That is good for the game; it can only intensify.

Naturally, most citizens, like governments, believe that the outer edges of their states should be reinforced. But in the wider context it is not consensus within states that matters, so much as consensus across them. The members of a rich nation, or a federation, may respect its borders, but if millions of people beyond those borders see them only as a barrier to safety or prosperity, then they are no longer a matter of consensus, but of dispute. Disputes over borders are also disputes over the extent of sovereignty; in the past they have involved secessions or rival states going to war. The new dispute sets the desire of individuals to move freely against the will of states to impede that movement. It is not a war so much as a war game, but it puts rich states on a war footing, as they go about the morose task of entrenching their frontiers – and posting scouts beyond the gates to shore up their integrity.

Meanwhile there are plenty of organisations and individuals in Europe who do not believe that refugees should pay the price for the EU’s refortification. In the 1980s, Christian activists in the US revived the concept of an ‘underground railway’ to run thousands of refugees illegally from El Salvador through three international borders and give them sanctuary in American churches. One can imagine the legal equivalent of that process, undertaken inside Europe on behalf of asylum seekers outside the Union – a series of actions and appeals lodged against member governments, invoking everything from domestic case law to the regional and international covenants to which states are signatories.

The drift of high-level pronouncements from the EU is that this will not be necessary: refugees will still be treated in accordance with the obligations of host states. But this is hard to take at face value, now that asylum seekers are no longer welcome in Europe without being invited – via modest resettlement programmes, a trickle of visas, and temporary admissions from countries in crisis. If they enter by other routes, they must face the consequences: first, that their primary motive for doing so will be seen as economic and, second, that the fact of illegal entry is likely to prejudice their case. For the growing list of governments who wish to keep them out, the best interpretation of the Convention Relating to the Status of Refugees can only be to run it through the shredder.

2

In Western Europe – the western Mediterranean particularly – it is impossible to follow asylum seekers without running across large numbers of ‘economic migrants’ who also enter illegally, mostly from Albania, North and sub-Saharan Africa. Unlike most of the world’s migrants, they are not well to do. Many are poor; others who may look poor are simply run ragged, drained by the distances they’ve covered.

The people I’d seen ferried from an abandoned hulk off the coast of southern Italy in 1998 were typical: the fatigue, and the sense of relief, were palpable. Then there was the brusque ‘Up, up’ – a haunting summary of the thousands of miles that one migrant from Sierra Leone had put behind him. And the flip of the hand, which seemed to toss so many questions into the air. How do you make your way from Freetown to a dank little Italian port in winter, where the rain is sheeting down onto the concrete quays? Had he come across the Sahara? As a clandestine migrant from a country at war, he might well have expected leave to remain on humanitarian grounds. But what if he had come from Niger or Mauritania or Nigeria? What if he had fled, not from direct, political persecution, but from a state of affairs so bad that it was intolerable, or even life-threatening, to stay? Months passed before I had an indication of the kinds of journey being made by migrants going up through Africa. In the meantime, there was plenty of evidence to suggest that those who tried to enter the rich world by stealth in search of a livelihood were not much better off than refugees. And often they were worse off.

In the late 1990s, when the number of illegal migrants leapt in Italy, the newspapers were full of editorials about the resulting ‘social and ethnic tensions’. But ‘social’ tension within Italy and other Western European states has far more to do with a greater geo-economic strain between the rich world and the poor world – and ‘ethnic’ tension is merely a variation on that theme. Forty or fifty years ago, Italians who arrived in a Northern city like Milan from the South and East of the country, were mistrusted in much the same way as North Africans, Albanians and Nigerians are now. They were the ethnic migrants of their day.

Until 1961, when the Fascist ‘anti-urbanisation’ law was repealed, tens, perhaps hundreds of thousands of ‘undocumented’ persons lived and worked illegally in the North of Italy. They were said to be noisy, or violent, or predisposed to crime, just as the Albanians and Maghrebis are now. The difference is that, by and large, Italian migrants who headed north in the Fifties and Sixties found remunerative work in a highly industrialised environment. In most of the West, this sector has shrunk. Whatever their qualifications, many of the new migrants coming off the beaches of Puglia depend in the settling-in period on piecemeal work or precarious havens in the informal sector colonised by their fellow nationals, where jobs are unpredictable and often underpaid, and on the well established economy of criminal or semi-criminal activity.

Clandestine migrants or foreigners residing in Italy without proper papers become involved in passport and ID scams and, in Milan especially, many work at the sharp end of drugs and prostitution: young Albanian and Nigerian women can be pressed into service as soon as they make contact with expatriate networks. There are jobs in the North, of the kind that Italian migrants would have found in the 1960s – a number of workers in the steel furnaces of the North-East are sub-Saharan Africans – but there are fewer of them now, and the alternatives for those migrants who are drawn into criminal activity are less obvious.

Since the years of vigorous South-North migration in Italy, or Commonwealth migration to Britain, the service sector in the West has expanded dramatically; it has also become a source of jobs for women and minorities. Migrant self-employment and the phenomenon known as ‘ethnic small business’, with its many vexations – including ‘self-exploitation’ and the exploitation of family members – are on the increase too. At the same time, a growing number of service providers and small businesses now operate in the shadow economies of wealthy countries, where employers are ignoring the law. When clandestine immigrants find themselves embroiled with illegality after their arrival in a rich country, it is often because of the nature of the work they find and the fact that they may still be bound to the trafficking organisations that brought them in.

Many are themselves the object of criminal or unacceptable activity. In the Netherlands, for example, most aspects of prostitution are legal, but in Amsterdam in the mid-1990s, 75 per cent of the ‘window girls’ were non-nationals and of these, according to the Dutch police, 80 per cent were in the country illegally. The number of women arriving from the former Eastern bloc rose sharply in the early 1990s, as did the number of men suspected of trafficking. The central problem in all this has been the ownership of the women and the appropriation of their earnings. According to one study, a Dutch prostitute earning $300 a day would normally see anything between half and two-thirds of that money; a newcomer from Ukraine, capable of earning $500 in a day, would have $25 in hand at the end of it. When a court in Brussels convicted nine members of a Nigerian prostitution network in 1997, it emerged that the women recruited had been promised asylum in order to entice them out of West Africa. They could buy their freedom from the pimping circuits in Germany, Italy and Belgium for $25,000. Indenture and debt are the crimes here – and, you could argue, insatiable demand in the marketplace. None of these is committed by the illegal migrant herself; like most people at a disadvantage, she can only collude.

There is nonetheless an underlying difficulty to do with the spread of information, and of information technology, and the new accessibility of international travel (falling airfares, rising numbers of passengers). These put strains on restrictive immigration and perhaps, too, an onus on people to circumvent them. A satellite channel on the TV in a village café, a mobile phone in a refugee camp or, higher up the scale of prosperity, an e-mail facility in an office that depends on an electricity generator, are no longer extraordinary sights: in fact they are already clichés. It is possible to send and receive – in poorer countries, mostly to receive – in ways that have certainly foreshortened the distances between continents. But these seductive forms of abbreviation on which we congratulate ourselves are virtual, like the tricks of perspective that make the horizon appear closer than it is. The real effect of digital and satellite communication is to pitch the world into a more advanced state of anomaly. A Bulgarian car worker and his Danish counterpart can both set their sights on the same luxury item – a colour television, for instance – but the first will have to work for half a year to acquire what the second can collect after half a week on the job. Nowadays, however, the Bulgarian worker is constantly being reminded of the relative purchasing power of the Dane – and it is certain that he gives this discrepancy a good deal of thought. The father of a desperate family in Burkina Faso who decides, after three bad harvests in a row, to ride into town and negotiate a loan can watch a slimming commercial on CNN while he waits in the living-room of a prestigious uncle. He is already too familiar with anomaly to take offence at what he sees: he will think of it as a form of empty magic, a fabulation rather than a taunt. But market capitalism is always taunting the poor, and it now has far more scope to do so than it had in the heyday of the postwar advertising moguls.

In the least developed countries, the message of globalisation is fairly constant: stay put at all costs; help is on its way. But when the remedy takes longer to work than the doctors anticipated, the urge to get up becomes harder to resist, because globalisation heightens the contradiction between promise, which is ever-extensive, and reality, which is much as it was. If salvation keeps failing to appear over the brow of the hill, it may be time to leave the plain. The poor begin to grasp that they should follow the money, since it has failed to seek them out. Some of them take the lesson to heart.

In 1990 the UN produced a finicky but useful improvement on GDP per capita as a measure of the quality of life in any given country. The Human Development Index takes account of adult literacy, life expectancy, income levels and the average number of years a child spends in school. These are not so much profiles of countries as silhouettes, projected against a twilight of statistics. In the human development ratings compiled by the UN, 56 countries could be said to enjoy a good quality of life. The remainder are caught in the slough of middling to low. In the top 80 countries, which include Belarus, Macedonia, Jamaica and Peru, there are no entries whatever from sub-Saharan Africa – not even South Africa, the jewel in the continent’s crown.

There is another, quite complex barometer of comparative wealth known as the PPP (or ‘purchasing power parity’) index, a measure of the relative ability of the world’s inhabitants to pay for goods and services. It is derived by adjusting exchange rates to take account of cost of living differences, which are calculated, in turn, on the variable price of those goods and services across the globe. A rough hierarchy of national purchasing power can be obtained by running the per capita GDP of every country through this conversion programme. The result is expressed in a point system, with the US citizen scoring 100 points, the Luxembourgeois 116.1 and, at the bas fonds of the index, the farmer in Myanmar fewer than 5. Of the 20 entries at the bottom of the PPP list, 15 are sub-Saharan. In terms of the Human Development Index and the PPP, globalisation in Africa is a busted flush.

Why, then, are there so few sub-Saharan hands gripping the portcullis? By comparison with Asia and Eastern Europe, Africa is a modest source of legal and clandestine migrants to the rich world, despite the strength of old colonial ties to several EU countries. It is thought that fewer than four million sub-Saharan Africans live outside the continent, although in the EU alone, there are 17 million immigrants. Part of the reason is the lure of South Africa, which drew on a vast pool of migratory labour from neighbouring states under apartheid and remains a magnet for continental expatriates, who now come from further afield and work in many different areas of the economy, including a sizeable drugs trade. Some of the biggest intakes since the early 1990s have been from Nigeria and the former Zaire.

The African case raises one of the great conundrums facing governments that want to keep out migrants from poorer countries, for it suggests that high levels of immiseration such as Africa has endured since the 1970s are not the decisive cause of migration to the rich world. It is true that many clandestine migrants are driven by poverty, but there are also many whose levels of wealth and whose quality of life are the very factors that enable them to leave. Wealthy states – EU member states, for instance – who hope to discourage migration from very poor parts of the world by a cautious transfer of resources (more advantageous bilateral trade deals, deeper debt relief and so on) should not be downcast if they discover, after a few years, that these initiatives have failed to improve conditions in their target countries. For a country that did indeed show an increase in GDP, adult literacy and life expectancy — a general improvement all round – would be likely to produce even more aspiring migrants than a country trying to cope with live burial at the bottom of the world economy.

For 30 years or more, Mexico was the most obvious case of the rapid growth/high sender economy. Today the model would be Korea, or Taiwan. The problem for rich nations aiming at minimal immigration from poorer countries is obvious: in attempting to discourage migration by enriching source countries, they can never rule out the possibility that they are stimulating the very phenomenon they wished to depress. In the past, a government’s immigration policy amounted to a yes or a no, according to its needs and wishes, and the ability to enforce its word at its frontiers. Nowadays, it involves byzantine projections that take into account the likely effect, in terms of migratory pressure, of one region being enriched or another impoverished, and complex bilateral negotiations with source countries over migrant quotas. All the while, governments strenuously resist the conclusion about the free movement of people that they reached with equanimity about the free movement of capital: that it may be an expensive waste of time to try to fend it off.

Nobody is sure what a liberalisation of human movement would look like, any more than we could be certain in the 1980s what the deregulation of world markets would entail. Would the consequences of human beings moving around more freely than they do now turn out to be just as momentous? And would the old mechanisms of power persist in some form that left the rich world with a controlling interest in who went where (or who didn’t), much as the corporate establishments of the old order were able to safeguard their ascendancy during and after deregulation?

The answers to these questions are deferred – indeed, they are difficult even to sketch out – for as long as developed countries are wedded to restrictive immigration. If they could conceive of a world in which movement was freer than it is, they might find it easier to resolve some of the more pressing problems that accompany restriction on movement now. The most obvious of these is that it becomes costlier and more of a nuisance to maintain when even a fraction of aspiring migrants in poorer countries – whether they are in the process of becoming richer or not – cease to respect the borders of wealthier ones. Another is that restriction tends to encourage migrants who want real freedom of movement – which is to say, the legal right to come and go at their leisure – to opt for settlement or some form of long-term residency. To enter a country with a strict immigration policy, often after a good deal of paperwork and a large financial outlay, is to feel a nagging fear that next time it could all be harder; that access, which in a perfect world would be available on demand, could be cut off at any time by a surge of anti-immigration feeling or a new round of restrictive legislation.

Only those who are persecuted or cut to the quick by poverty want to uproot permanently and fight for their place in a society where they are unwelcome. Europe is far from establishing any such right. In its absence, those who have come from poorer countries in the last fifty years have decided, after due consideration, that the best course of action is to dig in. It is one thing for an immigrant to take up the burden of exile for the duration of his working life and another for an entrepreneur to be able to come and go as he pleases; to buy goods and ship them home, install them or sell them on, and build up a business that requires frequent visits to the rich world and more substantial purchases. Restrictive immigration tends to deny the short-term visitor the ability to spend directly in the shopping malls of Europe, to drink at the fountain of the great consumer democracies which claim to confer citizenship on anyone with the power to buy. The West prefers foreign consumers to purchase at one remove, normally through the costly mediation of Western agents and middlemen. It also favours expanding foreign outlets and international franchising. That is the way to secure more of the takings: prudence is the loyal servant of order and seclusion. Yet even if the piecemeal enrichment of poorer groups of people by bigger remittances and freer access were to stimulate migratory pressure on the West, it is not certain that the new ambition would be to settle in the rich world. It might simply be to enjoy the right to come and go.

In A Seventh Man (1975), John Berger described the vicissitudes of clandestine migration from Portugal through Spain into France. The traffickers charged $350 per person, about a year’s earnings for a peasant farmer when migration from Portugal was still illegal. Often, they cheated their clients by abandoning them in the mountains across the Spanish frontier. The migrants devised a system to guard against this:

Before leaving they had their photographs taken. They tore the photograph in half, giving one half to their ‘guide’ and keeping the other for themselves. When they reached France they sent half of the photograph back to their family in Portugal to show that they had been safely escorted across the frontiers; the ‘guide’ came to the family with his half of the photograph to prove that it was he who had escorted them, and it was only then that the family paid the $350.

There are similar arrangements now. Families in China pay the agents’ fees in instalments. They keep to the schedule only when a clandestine émigré has confirmed his safe arrival in Britain, where he, too, can make a contribution – the cost is in the region of £15,000 and rising – but failure to pay can lead to the victimisation or disappearance of the migrant. What Berger’s account of Portuguese clandestines has in common with many stories today is the importance, to those who remain behind, of sending out a relative who can shore up the family economy with earnings and establish a base, of which other family members may one day take advantage.

Migrants from Africa, the Middle East and the remains of the Eastern bloc are foragers, an advance guard, illustrious adventurers – potential earners above all. They also act as intermediaries between two worlds. In the North, by their example, they vouch for the rigorous 19th-century logic of ‘amelioration’ and, in setting their hands to anything, offer an adaptationist lesson in endurance and versatility. They find a rapt audience – captive, in fact – in their countries of origin, whom they regale with tales of sumptuous indulgence and untold risk. But there are also long interludes of realism. By reporting back, or visiting, or returning for good after five, ten, fifteen years, migrants reinforce the scepticism that poorer spectators already have about the footling self-portraiture which the rich world disseminates by means of satellite television – advertising especially. In all this, it is not a picture of themselves that migrants complete by supplying the missing part, but a picture of the world beyond the village or the township. They are able to paraphrase, gloss and interpret the ad infinitum ramblings of satellite transmission and insist that the land of riches may be bleak and unforgiving, despite its advantages. As more migrants arrive in Western Europe, the demystification of the rich world gains ground. Those who enter now have fewer illusions than their predecessors, who would often rather they did not follow in their footsteps. Their successors will have fewer still, but they will keep wanting to come.

Sustaining the remittance, rolling access to foreign income across two generations, extending it, seeing it through – these are powerful motives for migrants, even though they are now less welcome in the countries where they can earn a living. In the early 1990s, when the IMF reviewed the global value of remittances, it estimated that $65 billion had been transferred out of their host countries by migrants in 1989; this figure exceeded by about $20 billion all official development assistance from donor states to qualifying countries in the same year. For families in a country like Tunisia, to which workers abroad now remit well over $600 million a year, or Haiti – in the region of $100 million – earners posted overseas for long periods are crucial.

If freedom of movement is a ‘human right’, as many argue, then there must also be a case for the rights of communities to fend off what they do not want, including immigration. A community that successfully defeats a proposal for a local nuclear reactor is safer, by a margin, if it is built three hundred miles away instead. That is some kind of victory. Similarly, if it deflects the motorway, or defeats staff cutbacks in its hospital or a plan to bus in children from other neighbourhoods to its schools, it is ensuring that things go on as they did. Victory here, too. The adverse effect on other communities will, of course, have negative repercussions on the one whose strength of feeling spared it the brunt of the difficulty: no parish is an island. But restricting immigration may not even amount to a parochial victory.

The reason for this is connected with population growth and the tendency of poorer people to invest in kind – that is to say, in even greater numbers of poorer people, via the low-outlay strategy of having children. The restriction of migration to the rich world not only slows up the transfer of resources from rich to poor, and hampers the stewardship of local resources in poorer countries: it encourages higher rates of population growth in the world as a whole. With a net population increase of more than 80 million people a year, this is not a welcome situation, even for communities whose own populations are in decline.

We know for a fact that the world’s poorer communities become more numerous until their living standards improve, along with the spread of education and wider margins of choice, particularly for women of child-bearing age. Those improvements may raise their contribution to atmospheric pollution, global warming and every other item on the list of devastation – but no serious environmentalist advocates the villain’s default option, of ensuring that even if the poor increase their numbers, they remain too abject to consume and pollute with the ferocity of a country like the US. Those who believe that the most urgent business now is the race against environmental depletion might reflect on liberal immigration as a way to win it. To insulate the rich world against the poor migrant is simply to fail at one of the early hurdles in the race – improvement in living standards in underdeveloped countries – and sooner or later to take the consequences. For the future of the Alpine valley, whatever its collective sensibilities and however keen its antipathy towards people of another colour or culture, the absence of non-Europeans in the cheerful micro-ecology of ‘l’espace européen’ has far more alarming implications than their presence.

The impending shortage of young people in a marketplace that has aimed to capture and consume the young by fattening them into plausible consumers is also a cause for concern. Most population projections for Western Europe forecast rising numbers of elderly and falling numbers of young people – a witch’s cage without Hansel and Gretel. This may account for the extremes of anger and dismay with which the West regards the arrival of ‘unaccompanied minors’: children from a poor or dangerous country who set out under their own steam for a richer, more stable destination, or who are sent by worried relatives and dumped, normally without any adult to ensure their safe arrival. In these powerful symbolic figures the rich world discerns the hazy demographic issues at the back of migration and begins to understand that youth and age are no longer about time, so much as space. For whether you die young or old depends more clearly than at any time in the past on where you are born. In Europe, since 1945, old age has become the likeliest outcome of youth. When a ten-year-old girl from Togo is hoisted over the border fence of a Mediterranean outpost of Spanish Africa and left for police patrols to find, or half a dozen Ethiopian children are discovered huddling somewhere in Arrivals at Heathrow Airport, or the miraculous survivor of a flight in the undercarriage of an Air Afrique carrier from Senegal claims asylum in France, an extraordinary confrontation takes place between a world defined largely by an excess of young people and another by a deficit.

In its distress at the arrival of unaccompanied minors, the rich world looks busily over their shoulders in search of someone to blame: the people who put them up to it – parents or relatives, traffickers acting on their behalf, ruthless opportunists with no notion of decency. The real transgressors, however, are the uninvited children themselves, crossing the forbidden boundary between two worlds that resemble enchanted domains in a myth of primal sundering. In the first, there is only eternal youth, endlessly extinguished and replaced; here the young seem to have swallowed up the aged. In the second, crowds of mature adults and elderly extend the limits of longevity, deferring the moment of death, unwilling to cross the threshold but unable to return and regenerate the landscape over which they hastened; here the old have begun to devour the young. The youthful intruder in the sanctuary of age is a reminder that the child is no longer father to the man. In one place, the child reproduces himself on a treadmill of infirmity and social upheaval; in another, the father reproduces himself in the embrace of technology.

That globalisation has failed to coax or bully these two worlds into closer relation was the drift of a letter found in the landing gear of an Airbus that flew out of Guinea-Conakry in the summer of 1999. It was recovered in Brussels from the wheel enclosure under the starboard wing of the aircraft, along with the remains of two young Africans who had stowed away in the hope of migrating to Europe. In the letter, addressed to ‘Messrs the members and leaders of Europe’, the two boys, Yaguine Koita and Fodé Tounkara, explained what had led them to make a bid for the rich world: they were fugitives from the misfortune of happening to be African. The letter talks mostly of Africa and Africans – the words occur nine or ten times, the name of their own country only twice. Perhaps they made the astute assumption that no one in Europe would know where Guinea was. Or perhaps they felt strongly that their impasse in the shanties of Conakry was shared by millions of sub-Saharans. In their last will and testament, the two boys appeal to Europe’s ‘sense of solidarity and kindness … Help us, we suffer too much in Africa, help us.’ They nominate ‘war, sickness, food’ as the great ‘problems’ of Africa and lament the state of African schools. The overriding motive for their departure was to risk everything for an education. ‘We want to study and we ask you to help us to study to be like you in Africa.’ They hid in the allotments at the near end of the airport runway and waited while a Sabena carrier taxied towards them. As it swung around to line up for take-off, they leapt the airport fence, sprinted under the howling turbines and clambered into the undercarriage. They died like polar explorers in some ether icefield.

In Belgium life expectancy is nearly double that of Guinea. Belgium has the fourth oldest population in the world; in Guinea, nearly half the population is under 15. In Belgium about 10 children are born for every 1000 head of population; in Guinea, about four times that number, although about 12 per cent die in infancy. By 2015 Belgium will have one of the slowest growing populations in the world – indeed, it will show a negative growth rate of -0.05 per cent; the population of Guinea will continue to grow at anything between 2 and 4 per cent.

Confidence in longevity is now normal in the West; it is a sign that we can still venerate old age, but it is a kind of avarice, too, although less fierce than our attachment to money, and it may just be that a redistribution of age and youth is more attainable than the worldwide cornucopia that globalisation is always promising to lay before the eyes of an astonished and grateful public. In North America, Australia and Europe, not only is the natural increase in population slowing up, but the foreign share of total births – always higher, proportionately, than the ratio of foreign to indigenous nationals – shows no sign of reversing the trend. In wealthy countries, neither immigration nor higher numbers of births among naturalised foreigners or non-nationals can compensate for the imminent shortage of young people.

Older people, we are told, will no longer be able to live in the manner to which they are accustomed. ‘Very high volumes of migration would be needed,’ the OECD believes, ‘to change the trend in ageing populations’ in prosperous countries. The analogy might be a basin of water with the plug out and the tap running. The first gurgling sounds are audible from 2010 onwards, when the prevailing ratio of citizens between the ages of 15 and 64 to citizens aged 65 or over is no longer sustainable: the shortfall in the first group is so large that, by 2020, tens of millions of people will be required to restore the ratio in the US, Australia and the UK. Where should they come from, if not from the places where old age was struck off the slate in the last four decades of the 20th century?

But the rich world is unlikely to draw migrant labour from the very poorest countries – from Guinea, for example. It will look to sources closer to home (the first big supplier of migrant labour to industrialised Germany in the 1950s was Italy; it was followed by Spain and Greece, Turkey, Morocco, Portugal, Tunisia and Yugoslavia). It will also look to parts of the world with the modicum of social and economic infrastructure that many European possessions enjoyed on the eve of decolonisation. Above all, to places in which it has become embroiled by trade and the prospect of cultural penetration. A country like Australia, which touts for sales in overseas markets, with a strong emphasis on its further education opportunities, can expect high intakes of students from Asia – there were about 100,000 a year in the 1990s – many of whom will apply to remain. A country like the US that opts for massive market expansion in the East and fights two wars there for good measure will also experience migratory pressure from new sources: by 1990 there were around ten million ‘Asian Americans’ in the US. The poor of sub-Saharan Africa fail on all these counts.

More prosperous regions may not be so lucky either. The projected need for high numbers of immigrants is based on the notion that the economies of the rich world will continue to function in more or less the same way in the next three decades as they did in the last two. But a 25-year forecast in Britain or Germany that ventured as much in the mid-1970s would have been debatable by the end of the century. One which envisaged continuing primary immigration into Western Europe for a further three decades on the basis of the intakes begun in the 1950s would simply have been wrong: within 20 years a combination of lower birth rates and higher living standards had produced a significant decline in Southern European emigration. In the early 1970s, meanwhile, Britain and West Germany put a stop to recruitment from further afield.

Even with zero primary migration from poorer countries, Britain and West Germany continued to receive thousands of immigrants on grounds of family reunion, and the chain of movement set up by the first phase of recruitment survived the about-turn in host country policies. This was a cause of serious unease to the governments of both countries. When Germany ended long-term labour intakes from Turkey there were around a million Turkish residents in the country. By the early 1980s the figure was closer to 1.6 million. Many West Germans would have been happier with none at all.

The other fear that seeped into Europe as it prepared to close down primary immigration was social division along ethnic lines: fear of the ghetto, racial segregation, a resurgence of xenophobia. In the dark days of the gastarbeiter, full citizenship in Germany was conferred by genealogy. Blood circulates, immigrants rotate. A German was a German wherever he or she might be; a non-German, on the other hand, was a visitor who would in due course leave and be replaced. Or not, depending on the demand for labour. West German citizenship law was haunted by the postwar break-up of Germany and by the large numbers of Germans in the Communist East. A democratic fusion of the corps morcelé became the ideal. At the same time, in the liberal view, the recent past had tarnished the very idea of the nation-state, and with it, that of ‘national’ citizenship – above all, German national citizenship. To bestow it on immigrants as a privilege seemed hypocritical and perverse.

The result, however, was not the open-ended republicanism – ‘relaxed coexistence’, in the idiom of the Social Democrats – that West Germany had hoped for. Guest workers were capsuled from the rest of society in overcrowded living-quarters doing jobs that the indigenous population would not consider; the unavailability of citizenship for long-term residents and their children reinforced their otherness, while many of the rights they shared with Germans failed to protect them from hostility and outright attack. The loose-fitting garment that the Constitution had in mind for them turned out to be a corset.

The legal status of foreigners in Germany is again under review, but the sense of an ambiguous experiment which, once begun, could never be done with, remains strong. Last November the General Secretary of Germany’s Liberal Party called for the abolition of ‘individual’ right of asylum – a call, in effect, for default from the 1951 Convention – on the grounds that it was ‘an invitation to abuse and to unrestricted and unregulated immigration’. The Federal Minister of the Interior, Otto Schily, had already made a cursory division of sheep and goats a few days earlier, when he told the Berliner Zeitung that only 3 per cent of asylum seekers were ‘genuine’. Long after both men have retired into obscurity, there will be others who say much the same. At the root of their bad temper is the knowledge that asylum obligations and broader migratory pressures force governments into areas they cannot control. To inhibit immigration in one way is to encourage it in others. To deny it altogether, as Europe is now trying to do, is simply to invite a growing disregard for the law.

The mechanical paradigm of migration on which we still rely – ‘push’ in the migrant’s place of origin, ‘pull’ in his destination – derives from the pioneering work of Ernst Georg Ravenstein published in the 1870s and 1880s. This model, with its two basic terms, has done sterling service for over a century. It has also undergone endless refinements by demographers. To apply to the present migration crisis – a crisis of perception, as our politicians would say – it requires two further add-ons. Both would address the odd effects that result from states attempting to regulate migration – and both are connected with the ideal of low immigration from poorer countries. The first might be thought of as ‘reversal’. In its most unattractive form, it is based on the desperate belief that the way to do away with unwanted immigrants is to pour development aid into countries that produce them. The hope is that the narrative of immigration could be told differently and the socio-economic landscape quickly made over. The desired effect is a rewind of migrant influx, as large numbers of non-European males begin to retreat, heels first, towards the platform exits on the concourse of Cologne station and others totter backwards at high speed up the gangways in Marseille and Southampton.

Yet, with the right spin, ‘reversal’ can also be a progressive idea. It involves rethinking the economic relationship between richer and poorer countries and insisting, at the tables of the World Trade Organisation, the IMF, the World Bank and the bilateral lenders, on further, deeper debt relief, faster decartelisation of wealthy producers and more prodigal overseas aid. Advocates of liberal immigration are, in some sense, only advocates of development. Yet the real protagonist of development, they argue, is the migrant: governments must study this dedicated ferryman of aspiration and reward, and then decide how to assist him in the endless business of transfer in which he is engaged.

Immigrants have always had their own co-operative associations; often they pool their earnings: they know better than anyone the needs of the communities they have come from. ‘Reversal’ urges high incentives – tax relief, matching funding, low-interest loans – to encourage the return of capital and skills to developing countries. Such policies, the argument runs, would enable a group of immigrants in Europe who were saving to build a school or a clinic in their place of origin to raise the money far more quickly. ‘Reversal’ also wants to generate the equivalent of ‘sender-country pull’: it advocates import tax relief in poorer countries, the creation of foreign currency accounts with attractive interest rates and the eligibility of returnees to the same benefit entitlements, where they exist, as other nationals. In this model, the immigrant is a stakeholder in two worlds – ‘the natural link’ between North and South and the mediating agent of a process now known in France as ‘co-development’.

The liberal immigration lobby, which looks on migration as a ‘transitional demand’ in an unfair world, believes that the more of these agents there are, the likelier the chances of achieving parity, or painless alignment, between global rich and global poor. It argues for more intensive short-term migration, more detailed matching of supply and demand, often at local levels, which would then be rubber-stamped at the national level. Crucially, it raises the possibility of getting migrants out again, as well as letting them in – a far less desolate prospect than the moated castle of affluence, and one which distinguishes its proponents from cruder enthusiasts of ‘reversal’ – down-payment repatriation, you might call it – who would happily stuff a few thousand francs in the back pocket of an Algerian immigrant if they knew they’d seen the last of him.

Migration is a harsh process, sometimes frankly cruel, and it has always involved quite savage forms of triage, especially when it is compulsory. One has only to think of the high numbers of slave deaths on the Atlantic passage, or of the Chinese contract labour requisitioned by the New World in the latter part of the 19th century to compensate for the abolition of slavery. About half a million Chinese are thought to have embarked at Canton for Cuba and Peru between 1845 and 1900. Many were sold at auction when they arrived. The journey, via the Cape, took four or five months, during which 12 to 15 per cent of the passengers died. On a lesser scale, there are plentiful instances of suffering now. Last November, 14 stowaways on a 12,000-tonne ferry from Greece to Italy – most of them Iraqi Kurds – were asphyxiated when a fire broke out in one of the garages. Every few months, landmines along the Greek border with Turkey kill or maim asylum seekers from Iraq. No one knows how many illegal migrants setting out on small boats from Morocco have drowned in the Gibraltar Straits, but no one doubts a figure in the thousands.

To the clandestine migrant, however, the idea that the border may be permeable is more important than the idea that it may not be. For reluctant host states, the reverse is true. This stubborn dialectic ensures that migration remains as difficult as it always was for poorer people – and forces millions of them through an informal selection procedure, which will continue until there is no such thing as a gap in the border, an illegal migrant or a human trafficker. As another new element in the migration paradigm, it could be called ‘sieving’. Its effect is, first, to separate the unfit from the fit, and then, among the fit, to recast any residual weakness as something adaptable and supple, with a high tolerance for extremes. By making it so hard for non-white contenders, the West is creating an acceptable species of foreign migrant. Nowhere is this more obvious than in North Africa.

A short man with a good car who knew everybody’s business drove me over the border into Morocco. He missed the southerly road to Tetouan by a long chalk. We’d been due to make a stop there, but within an hour or two we were cruising through the outskirts of Tangier. It was a shaky start for a person who claimed to know so much. The idea was to meet a boatman, someone who ferried people across the straits to Spain for money. There was a long wait and a brisk walk up through a busy part of the city to a teahouse where the patrons sat flicking beads in front of a European Champions’ League match on the house TV. Our trafficker was charming enough – he had good-humoured, rheumy eyes and spoke passable English. The two men went back some way and, even though my guide leaned on his old acquaintance, he would not be drawn on the subject of his work. He was getting on now, and looked askance at everything about his younger days. The most he would admit to were occasional deliveries of kif and hashish over the water to Algeciras. He struck me as a waste of time.

Even so, the old boy’s name turned out to have a certain currency. A few days later, when I mentioned it in passing to another smuggler, I was rewarded with a brief glimpse into the business of trafficking from Morocco. Hassan was 22 and came from Fez. He contracted boats to run drugs across the water; sometimes he delivered them himself. He was a laid-back, ambitious young entrepreneur with no interest in human cargo. He had met our man in Tangier and assured me he still took clandestine migrants over the straits. ‘He won’t say so now,’ Hassan told me. ‘No one will say it.’ The business had fallen into disrepute – too many deaths, too much black propaganda from Europe. ‘I ask you this simple question: how, under such conditions, can a man be proud of what he does?’

Hassan had no quarrel with migrant-trafficking, but it was easier and more rewarding to run drugs. He explained that by and large drugs and migrants were handled by separate organisations – and drugs were incomparably better business. Fifteen passengers or more on a fishing smack, paying $1300 each, cannot match the earnings of a drugs run. In two nights’ good work an organisation handling drugs can earn more than the transit value of everything the Guardia Civil confiscates in a year. With drugs, there isn’t the problem of keeping people in safe houses near the beaches for days on end and arguing down to the last dirham with every customer. If things go wrong for a migrants’ agent, he can’t heave his passengers overboard as you would a consignment of drugs. If they go badly wrong, he has other deaths to consider, along with his own, in the final prayer. ‘I know your friend in Tangier,’ Hassan concluded. ‘And I know his business for a fact.’

Many of the illegal migrants from Morocco make their way up to the coast from poorer villages in the south. The traffickers’ fees are well above average annual earnings: they represent years of family thrift and, often enough, a family debt. It is not so much the shortage of money in Morocco that impels migration – though this is acute enough for most – as the lack of schooling and medical and legal provision: access to doctors, lawyers, decent schools is prohibitively expensive for most Moroccans. But if misfortune comes between the family and their migrant – if he is repatriated, for example, or drowned – matters are very much worse than they were before they parted with their money. About 1700 Moroccans were apprehended entering Spain illegally through Algeciras in 1997 and more than 2000 in 1998. Each one represents a family setback in Morocco.

Illegal entry from the Maghreb into Spain is modest beside the flurry of human movement, most of it legal, that has begun to blur the boundaries of Mediterranean Europe and North Africa. During 1997 three million Moroccans and Europeans passed through the tiny Spanish enclave of Ceuta, tucked into the Moroccan littoral. By this year, the figure had risen beyond five million. Millions also travel to and from Tangier. A good proportion are registered seasonal labourers in Spain’s agricultural sector – an indispensable migrant workforce – while others make their way down through France in the summer, in cars and kombis loaded with goods, and back again in September for the rentrée. With the ferry monopoly in the Straits long gone, competitive prices and several passages daily, rates of movement are likely to increase. The waters that separate the shores of the western Maghreb and southern Spain now resemble what they were before the rise of nation-states and machine-age empires: a transit point, rather than a barrier, between Africa and Iberia.

The Mediterranean is also an objective for poorer sub-Saharan migrants. Some hope to claim asylum in Europe, but the great majority are looking for a livelihood. Most travel north along the arduous routes from West Africa – so far, no more than a few thousand every year – but here, the phenomenon of migration from poor countries is at its most simple and stark. Poverty, frustration and danger are the main motives for leaving. It nonetheless takes a particular cast of character, and a will to reach Europe – forged, perhaps, by a combination of anger and the burning wish for release – to make the journey. Those who do so are going about migration very differently from the millions of Africans who move to neighbouring states or the hundreds of thousands of others – prosperous people – who fly in and out of Europe and the US without any problem.

Year after year, African commentators, World Bank officials, foreign news editors and aid agencies wet a finger and raise it in the hope of detecting a new wind of change on the continent. There are always signs of improvement; it’s a matter of looking for them. But there are still some seven million refugees in Africa and many more displaced inside their own countries. Persecution, war and injustice remain the handmaidens of post-colonial politics in much of the continent. Privation, too, is a gnawing extremity.

It is a common misconception that the very few illegal migrants who make it out of sub-Saharan Africa are no better off than those who stay. Traffickers’ fees and other costs can run into hundreds of dollars, which proves the existence of money somewhere in the family of a typical ‘illegal’ heading for the rich world. Yet the destitute can get to Europe, too, on loans, or charity, or sheer ingenuity. Both the poor and the not so poor have made the cold calculation that matters may only get worse if they remain where they are. A young father knows that, if he does not die before his time, he may well outlive his own children; another sees the painstaking work of generations wilting in a dustbowl of mismanagement and corruption. Whether it is a threat or already a reality, ruin is what hounds the sub-Saharan migrant up through the desert.

For West Africans heading north, there is a ‘left side’ and a ‘right side’ – or so it appears. The fulcrum is somewhere in Niger. The easterly route takes them up through Libya, and they may find themselves on the coasts of Lebanon or Turkey before they set foot in Europe. The itineraries and transactions are obscure, but it may be that Turkish traffickers set up the last stage of the journey. They could, for example, ferry migrants to a large boat at anchor off Izmir, which is slowly filling up with other clients – typically Kurds – and then head west into European waters to decant them into smaller vessels. This, perhaps, was the way that the men from Sierra Leone had come – a fantastically roundabout way – before I saw them brought off the old hulk in Santa Maria di Leuca.

The ‘left side’, or westerly route, involves a journey through Algeria, Morocco and often the two Spanish seaboard enclaves of Ceuta and Melilla, remnants of Spain’s imperial holdings in Africa. The demise of this modest empire, at the time of Franco’s death, led to the creation of what is now one of the oldest refugee encampments in the world, as the inhabitants of Spanish Sahara fled Moroccan annexation and settled in Algeria. About 250,000 Saharans are still waiting in the Algerian camps for an opportunity to return. Spain has managed to parry Moroccan designs on Ceuta and Melilla, however, and so, on its entry into the European Community in 1986, two forward posts of the future Union came into existence on the continent of Africa.

Ceuta is no more than 20 square kilometres, with a population of 75,000. It is modern, artificially and lavishly developed in parts by mainland subsidies, and unmistakably a garrison community with a high proportion of Army personnel. As EU territory in Africa, it is another of Europe’s frontline defences against migrant intrusion. It also provides for those whom it has failed to intercept at the Moroccan border, settling them provisionally in a large camp and eventually processing them into work and liberty. I made three visits to the camp at the end of 1998, when there were fewer than a thousand inmates, but it had, they said, been much fuller. It was set off the coast road at a place called Calamocarro. You passed a row of fishing boats drawn up on the sandy beaches to your right and, a little way on, you could see a public phone box with a queue of Africans. You walked up over a steep gravel terrace to find dozens of Spanish Army tents pitched in a grove of eucalyptus.

By day, the camp had the generous, all-comer smell of the open markets in parts of Southern Africa: sweet soap; synthetic fabrics and weatherproof plastics trounced by rain; fritters; okra, oil and chili. The wind gusting off the sea rasped the eucalyptus, carrying the sharp, medicated scent beyond the confines of the settlement – a smell that I associated with the central provinces of Mozambique. There, in the 1980s, you encountered tens of thousands of refugees who didn’t qualify as refugees, because they were fleeing, or resettled, inside the country’s borders. Not many refugees in Calamocarro either: a person driven to the limit by poverty is not a refugee.

One section of the camp, however, consisted of a small Algerian detachment – a handful of tents containing perhaps twenty families, most of them fleeing the gun and the knife. In one tent a young couple and their three children had been installed for ten weeks, waiting for news of an asylum application. The mother was an educated 21-year-old from Oran who had been working before they left. Her father had been murdered by an Islamist faction the previous year; later she, too, had been threatened. Her husband was a security guard for the state petroleum company; as a government employee, he was also a target. They’d been relieved of their savings by the Moroccan frontier police and were now defenceless. It would not have done to send them back through Morocco to the butcher’s war over the border.

The tension between the Algerians and sub-Saharans was unmistakable. Many sub-Saharans felt strongly that there should be some form of ‘economic asylum’ on the grounds that the atrophy of their economies had gone hand in hand with the erosion of human and political rights. They looked with a sidelong, suspect glance at the asylum-seeker’s bitter privilege. Others spoke well of the kindness they’d been shown while travelling through Algeria.

One morning in the camp, a giant of a man from Cameroon called Joseph announced that Algeria might be a dangerous place for Algerians, but ‘not for us blacks’. He couldn’t say why – ‘perhaps it’s something in the Koran.’ Joseph was 25. He had crossed most of the Sahara on foot and could tell you the time it had taken him, from the day he left home, to the day he reached Ceuta, with the precision of a man who had chalked up each sunrise on the floor of a vast, shimmering cell whose walls were an infinite distance from any point at which he woke. The total, which he was apt to repeat, came to 181 days. Joseph had nearly died of dehydration, but had been saved by nomads, who looked after him for a week or more and sent him on his way with a sack of powdered sugar and a skin of water. He insisted, in defence of the Algerians, that no one could know whether their asylum applications would be approved. He refused to join in a whispering campaign against them. Like several fellow Cameroonians, he was intent on mainland Europe. ‘Je ferai n’importe quoi, pourvu que c’est légal.’ Though he had been driven north by poverty, he wanted to campaign for radical change in his country, just as any political exile might. Economic misery can make a dissident of almost anyone.

Joseph fraternised with the Algerians, towering over them like an illustrious tree, whose shade they invariably sought. He was on hand to argue their rights when it came to mealtimes – Spanish military rations delivered twice daily – or hustling for extra blankets, or barter disputes over homemade fritters and cigarettes. He also tended recent arrivals from West Africa. He took a man about ten years older than himself under his care as soon as he appeared in the camp: a courteous wraith in a green woollen hat emblazoned with a ‘Red Raiders’ logo. His complexion was floury after four months on the road and a long stint in the desert. ‘You must be strong-backed to do this thing, especially going through Morocco,’ he remarked while he waited for Joseph to negotiate a double helping of meat for him at the head of the food queue. ‘They will take everything from you and beat you, I mean beat you so hard.’ Moments later, his teeth began chattering and he gasped out a verdict on the journey he had made: ‘No. Definitely I would not accept that my worst enemy should come this way.’ He started laughing, then shaking, wrenching the hat from his head and coughing into it until I thought he would die, but when Joseph handed him a mountainous plate of food, he set about it with conviction.

There was something open-hearted and alert about these people who had crossed the desert. It seemed to give them the edge over the Algerians, who kept to their tents when they could, musing darkly over the bloodshed in which they’d been caught up, like so many of their forebears. Old stereotypes, almost obsolete now, were being revived by circumstance at this unlikely point of entry into Europe: the valiant African, the furtive Arab, the severe but tolerant white man, presiding over the destiny of the less provident races.

Calamocarro was an ill-lit place at night, full of milling, hooded shadows in anoraks. The ground was muddy, the air dank and the temperature too low for anyone’s comfort. There were seldom more than two soldiers to oversee the throng of migrants. Apart from the odd scuffle, the camp was self-regulating, but in the darkness, it felt sombre and a little edgy. It was after dark, however, that people spoke freely and it would have been around seven or eight o’clock on a bitter night that Williams Osunde loomed out from the tent placements and introduced himself. Williams was 20. He had come from Lagos, where he threw over his studies when his father, then his extended family, were unable to support him. He drifted around for a time until it struck him that it was just no good: whichever way the cards fell, there was no future for him in Nigeria. One may as well come to an early end as waste away, so why not make the journey to Europe? ‘Even we prefer dying here to dying there,’ he said of the decision to leave. ‘By now I was a realist, you see.’

Williams Osunde set out in a party of six, each of whom paid about £50 for a place on a camion north to Sokoto. Here they paid another camion to take them across the border and into Niger. Immigration at Niger relieved them of a further £50 per person. They hung about scraping funds together in Niger, working for peanuts as water-carriers and shoeshine boys, and meeting more young people from other parts of Nigeria, Ghana and Cameroon who were on the same trail. After two months in Niger they set off north on foot, 15 people by now. A six-day march brought them within striking distance of the Algerian border. They pooled their resources to engage the services of a trafficker, who took the money, put them in a truck but dropped them well short of the frontier. They walked the remaining 80 km.

At the frontier, they waited several days for an opportune moment to cross. Here, one of their party died of thirst. Williams no longer recalled the stages or the place-names on the next leg of the journey. I think they would have continued on the road running north from Niger, pressed on through Algeria to In Salah and cut west to join another north-south road leading up to the Moroccan border – a journey of about 1800 km, some of it by truck, but most of it on foot. So far as they knew, and they were delirious for long periods, they crossed the Algerian Sahara in two months, the truck rides enabling them to strike an average of 30 km a day. By the time they entered Morocco, four more of their party had died.

Williams was about to describe what became of him in Morocco, when an eerie voice some way behind him in the darkness began chanting: ‘Row, row, row your boat, gently down the stream.’ It broke off abruptly and a broad figure in a parka, face indistinguishable, was striding through the shadows towards us with one arm raised, as if in anger.

‘Tell him, Williams,’ said the voice in the depths of the parka, ‘how our country produces 2.1 million barrels of oil a day and how we are starving. Nigeria, Federal Republic of Embezzlers.’

The young man in the parka had been one of Williams’s party and now he urged him to divulge more detail about the journey. When Williams could not, or would not, it was his companion who explained how they had eaten leaves, sucked up the water from pools of sandy mud and drunk their own urine; how one of them was stabbed through the ribs during an argument with strangers and another had died of snakebite. He spoke of ‘trekking’ to the point of death, of seeming to die on his feet, falling into an abyss of exhaustion, only to be resurrected in the furnace of the late morning.

‘Africans are strong,’ said Williams. ‘God just make them so.’

‘Merrily, merrily, merrily, merrily …’ the dark mouth in the shadow of the parka intoned, and again: ‘Two point one million, my friend, two point one.’

At the Moroccan border, Williams and the remaining survivors were taken into custody by the police. Only one escaped.

‘Upon all your suffering,’ Williams concluded, ‘upon all your trekking, upon all your danger, they will put you back.’

Like several people from other parties who had reached Calamocarro, they had been dumped by the Moroccans on the border with Algeria – ‘l’Algérie, c’est par là’ – and entered Morocco later by another route, several days’ hike further north. Everyone in the camp who was prepared to talk complained of ill-treatment in Morocco, and of being robbed of their last throw – a tradable watch, a low-carat gem, a nugget of gold – by the police. They claimed to have been beaten. And the three or four women – who had been brought along precisely because they were negotiating-counters in the event of an impasse – had been

The last leg of the journey through Morocco to Ceuta brings those who have survived the Algerian desert and Moroccan hospitality to a low range of hills. Here they must wait, perhaps for several days, studying the Spanish military and police patrols around the border perimeter between the enclave and Morocco. Once there is a gap in the patrol schedule or propitious weather – low cloud, mist on the hills – they will make their bid for European territory. If they cross successfully and elude the chase, the great majority will be allowed to remain. Those who are caught on or near the perimeter are put back inside Morocco. Those are the rules. Success is a matter of luck and, eventually, persistence: no one who has come this far will give up after one failure. In 1997, about 700 illegal migrants entered Ceuta this way. The tally for the following year was nearer 1000. For 1999, it was 7000. A year-on-year increase projected on these figures alone is intriguing. Most of the people who got across came overland; about 40 per cent – wealthier, one must assume – flew to Casablanca and made their way to the hills overlooking the perimeter with the help of Moroccan guides.

The EU knows that Ceuta and Melilla are vulnerable flanks of Fortress Europe, and that migrant pressure has to be opposed at these tempting points of transgression. In 1993 it approved funding for a defensive wall around Ceuta, running for eight kilometres and consisting of two parallel wire fences, 2.5 metres high and 5 metres apart. Between the wire fences a line of sensors was installed; lamps were set at every 33 metres and 30 closed circuit cameras spaced along the perimeter. Rolls of razor wire were laid beneath the nearside fence. Eighty-four culverts in the low ground where the border runs were cemented over. Round-the-clock patrols went into operation. The cost has been estimated at $25 million. Yet the long wire barrier stretching over the brown hills is no more than a term in the same game that sets clandestine migrants against wealthy countries further north: a kind of home line that has to be reached and surmounted, just as the trembling path of moonlight and the wake of the Italian patrol boats in the Otranto Channel are lines of jeopardy to be avoided. In both places the poor pit their wits against the technological expertise of the rich.

Alfonso Cruzado, the stocky, bespectacled officer of the Guardia Civil who showed me round the perimeter, suggested I scale one of the wire walls in the double defence. It took about 45 seconds. Balancing for the turn at the top, where the only handhold is a straight line of clipped wire, I punctured the palms of both hands. Cruzado said he had watched migrants take both fences in less than 20 seconds and wade through the razor wire, slashing their legs to shreds. If you have a bull at your back, he observed, then you’re ready to run for your life. Like the British military involved in the withdrawal from Palestine, Cruzado and his colleagues were troubled by the fate to which they had abandoned their largest North African possession, the Spanish Sahara, in a botched decolonisation process that sent most of the inhabitants into indefinite exile. They saw the whole continent in the light of that failure and found it hard to put the burden of blame for its misfortunes on Africans.

‘What colonial power seriously tried to develop an infrastructure in its African possessions?’ Captain José Rebollo, one of Cruzado’s superiors, asked when I suggested that the migrants who made it over the perimeter were very far from being downtrodden or defeated. He thought it wrong to attribute the force that drove them to their own strength of character when it was so evidently a material issue of misery – and history. Rebollo was hazy about the big picture but he was still on the right track.

‘What power ever attempted to play down tribal differences?’ he went on. ‘And when Africa was distributed to the Europeans, was the division not done with a ruler? We, the colonial powers, are reaping what we sowed. The sub-Saharans who get here are people fleeing death and hunger.’

No one in the Guardia Civil appeared to disagree with this, and none believed the perimeter would be a match for such powerful motives or for such an intractable past. One or two said they liked to think that, faced with the problems sub-Saharans face, they would take the same course. They had a measured disdain for Moroccan illegals, whom they would turf back over the frontier, even if they were found inside the city – the Moroccans must face the perils of the Straits if they want to reach the EU. They were not keen, either, on wealthier sub-Saharans, chiefly from francophone countries, who they claimed to have found with mobile phones and assets of several thousand dollars in Calamocarro. On the rest, however, the Guardia Civil looked sympathetically, even conscientiously.

So did the civilian administration in Ceuta. The Spanish authorities undertake to ‘regularise’ migrants who reach the enclave and, if possible, to find them jobs. There are weekly work details and, in due course, as the paperwork on each migrant is completed, a one-year renewable work permit allows them onto the Spanish mainland – a mixture of realism and civility that is absent in other EU member states and also at odds with EU policy.

As for the perimeter, neither civilian nor military personnel thought of it as a barrier. The expensive high-tech edifice at the margins of Fortress Europe was a filter only, which might thin down the numbers of uninvited to about 300 a year. This was a target figure from the Governor’s office, yet the spokesman who supplied it was doubtful. ‘Directly beneath us,’ he said, ‘is a continent in crisis. It’s not yet alarming, but it’s going to grow, slowly, incrementally, and we must prepare for something very much larger.’ He was working on the assumption that by 2014 anything between 15 and 20 million migrants would have made a bid for entry into Western Europe via Spain.

Rebollo, an old military man with a soldier’s interest in history, saw things in much the same way. Migration had usually been from poor parts of the world to richer ones – ‘what was it that drove the Barbarians to Rome?’ he asked – but he was persuaded that migrations from the North hadn’t the staying power of those from the South. It was a very Spanish perspective, which he brought up to date by citing the per capita GDP of Morocco ($1200) relative to that of Spain ($15,000) – a modest difference, as it happens, beside the comparative purchasing power of an Austrian citizen (75.7), against that of a Nigerian (3.0) or a Sierra Leonean (1.4). Rebollo felt that something had to give. To predict how it would happen, he had used the push-pull model of migration to imagine a one-way hurricane whose early warning was a spate of dust-devils wriggling north across the scrublands of the Sahel.

In 1999, the perimeter around Ceuta was deemed inadequate against the low technologies of willpower and mutiny. The authorities decided to increase the surveillance capacity along its length – more cameras, better sensors – in the hope that the numbers who get across will dwindle to a level that the EU finds acceptable. Increasingly, sub-Saharan migrants, like many Moroccans, have been forced to contemplate the frightening option of the Straits, or to work their way up the ‘right side’ of the continent, forging a more dependable chain of contacts as they head into the arms of the Levantine traffickers.

Europe, meanwhile, has devised a very fine form of ‘sieving’ for illegal migrants from Africa: by reaching the safety of the camp, the able and resourceful define the quality of the intake. They, in turn, are drawn from a larger contingent who self-selected earlier on by leaving their countries of origin and submitting to the trans-Saharan ordeal. Many survivors of the Sahara, moreover, have already self-selected from the hundreds of thousands who abandon the harsh conditions of rural Africa for those of Lagos, Accra, Abidjan, Kinshasa, Bamako, Yaoundé, Dakar. Whether they end up picking fruit in Almería, cleaning the toilets in the Bibliothèque Nationale, running a UN Agency in Geneva, a prostitution ring in Milan or an African Studies course in the Netherlands, these job-seekers are among the most highly qualified in Europe.

There is something puzzling about sub-Saharan Africa’s place in the pattern of intercontinental migration. The anecdotal evidence of those Africans who have made it to Europe reinforces the crude model of desperation as the great push – as strong as any more sophisticated ambition, fired by the rise of a regional economy, or the decline of a superpower. Yet, if it is true that things in Africa can get no worse – as the optimists concluded in the mid-1990s – then in due course the numbers of migrants will increase. Rebollo and his men will have been right for the wrong reasons. War, hunger, social breakdown and economic collapse have not produced demographic eruptions beyond the natural boundary of the Sahara, but the first shafts of prosperity may.

What, though, if Rebollo were right for the reasons he gave? After all, ‘globalisation’ has yet to hold a candle up to history. It is a latecomer on the scene and many of its consequences are still unclear. It is quite possible that one of its effects, in due course, will be to blur, or complicate, the recent picture of international migration, in which abject poverty does not produce the same degree of migratory pressure from developing countries as relative wealth. The ambiguities, at that point, might merely multiply, so that migrants from the poorest economies begin to press towards rich states with more insistence, alongside others who have already taken their cue from an increase in living standards.

As the contradiction becomes more apparent, what might wealthier states conclude, if not that the more prosperous an economic area and the more stable the politics that attend that prosperity, the less inclined people will be to seek out an entirely new life, once and for all, in an enclave of wealth thousands of miles from their homes. Yet this is the most simple-minded vision of poor-to-rich migration – the layman’s elementary model, which geographers and demographers have spent decades revising. Is it stupidity that leads the layman back to it, or obstinacy, or – in the present ‘global’ configuration – merely the sense that it would be rash to rule out poverty as one of the factors that forces human beings across continents? When we come back to the notion that severe hardship still plays a part in migration, we also come back to our senses.

Perhaps, too, we come back to an older truth about human movement, stirring beneath the huge weight of scholarly work on migration – a truth we begin to grasp when, at the end of an unimaginable journey, a young woman from West Africa in the seventh month of her pregnancy scales two high fences, fights her way through a roll of razor wire and enters Europe by a little Spanish garrison in the Maghreb. This petitioner at the rich man’s gate was one of a dozen or more who crossed into Ceuta while I was going in and out of the camp at Calamocarro. She was caught on the perimeter road and it looked very much as if she knew the rules of the game: the Guardia Civil had planned to make an exception in her case – or so they said – but when they put her in a cell overnight before transferring her to the camp, she committed suicide. Nobody established her country of origin or even her real name.

For a day or two her death was all over the Spanish press. It also stirred up a passionate sense of solidarity in Calamocarro. Williams Osunde was so distressed by the news that he insisted on attending the funeral, though he had never met the woman, or heard of her. At the graveside he read from Ephesians: ‘For we wrestle not against the flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.’ The way Williams saw it, there were two domains, that of the rich and that of the poor; and there was a scandalous conspiracy to ensure that those from the second who needed to reach the first were prevented from doing so.

Injustice is the moral force in this account. But it also restores necessity to its central role in the story of human movement, referring back to older, more local migrations in Africa and other parts of the world, where mobility was bound up with the search for pasture. When you stand at the fringes of Fortress Europe and gaze into Morocco, in the knowledge that at any moment there are at least four or five people concealed in the folds of the hills or lying low in tiny huts, watching the Spanish border patrols and weighing up their moment, the idea of necessity is impossible to set aside. Day after day, year after year, the members of the Guardia Civil in Ceuta and Melilla scrutinise the terrain on the other side of their frontiers. No argument is likely to shake their belief in the idea that it is lack and fear that drive people north to trespass on the lush grasslands of mainland Europe.

In the epic story of Sundiata, the 13th-century warrior-king who founds the ancient empire of Mali, the hero begins life as a cripple. The blacksmiths forge crutches for him, but they buckle when he tries to use them. On the day before his circumcision, however, Sundiata raises his arms, grips the eaves of his mother’s house and pulls himself upright. He reaches out to a baobab tree, tears it from the ground and sets it down at the doorway of the house. In this dramatic transition from broken child to emperor, the extent of an earlier debility measures precisely the extent of a new strength. Like Sundiata, the champions who manage to reach Europe by luck and endurance have wrung strength from weakness, but they have had to draw on the kinds of fundamental resource that are not replenished automatically. And, whatever else they are, they remain fugitives, just as anyone trying to escape the clutches of a dictatorship, or a party of religious zealots, is a fugitive. In the past, refugees have won greater international sympathy than economic migrants. Theirs has been the more identifiable grievance: at its source there is often an identifiable persecutor. Yet the order of economic difficulty that prevails in some parts of the world is akin to persecution. No consensus exists about the identity of the tormentor, and so those who try to put it behind them are more easily reviled than others fleeing the attentions of secret police or state militias.

In 1979, the UN High Commissioner for Refugees issued a handbook for signatories to the 1951 Convention, advising on procedures and criteria for determining refugee status. In the chapter dealing with ‘Inclusion Clauses’, the advice is as follows:

The distinction between an economic migrant and a refugee is sometimes blurred … Where economic measures destroy the economic existence of a particular section of the population … the victims may, according to the circumstances, become refugees on leaving the country.

Whether the same would apply to victims of general economic measures … would depend on the circumstances of the case. Objections to general economic measures are not by themselves good reasons for claiming refugee status. On the other hand, what appears at first sight to be primarily an economic motive for departure may in reality also involve a political element, and it may be the political opinions of the individual that expose him to serious consequences, rather than his objections to the economic measures themselves.

Little solace here for the ‘economic migrant’, even though the resolve of poorer people to breach the walls of the wealthy economies has a political character, for it involves defiance as well as despair. It is not their political opinion, but their political predicament, that puts them in danger. Their first enemy is grinding attrition in their own country; their second, more formidable adversary is to be found in the countries on which they have set their hearts, where governments still move with a pitiful sloth towards debt cancellation and fair trade, and where the illegal migrant is regarded as a thief. Most people who migrate away from misery are politicised; they have the facts and figures somewhere at the back of their minds. A man like Joseph who set out from Cameroon in 1998 to look for a job in Europe would have known that his country’s debt stood at nine billion dollars, and that every year the sum of interest and principal due for repayment was higher than national export earnings. He would have despised his president as an irresponsible villain surrounded by a coterie of lesser villains busily enriching one another. He would have seen many lives turn to dust. He would also have understood that none of this could amount to mitigation, in the eyes of the rich world, once he forced his way in. Realising in the end that he was on his own, he would have struck out anyhow, to take whatever he could get.

Voir encore:

Europe at Bay
Jeremy Harding on migrants and the battle for borders
LRB
9 February 2012

A young, personable man who speaks fair English, Hamraz had been in Dunkirk for about a month when we met. He was a member of the Afghan National Army, from the district of Azra, south-east of Kabul. Early in 2011, going home on leave, he was called to account by local Taliban as a collaborator and told he would have to take part in a car-bomb attack on a nearby hospital if he wanted to redeem himself. He couldn’t return to his regiment without putting his family at risk and he couldn’t stay in Azra, so he left the country. The bomb attack on the hospital went ahead, reducing it to rubble. More than thirty people were killed. He had been on the road for quite a while; his heart was set on the UK, where his cousin had already arrived. The cousin, he explained, had been one of Vice-President Haji Abdul Qadr’s bodyguards at the time of his assassination in 2002, and had gone into exile in Pakistan, but started to receive death threats on his mobile phone eight years later. So now he was in Birmingham, and it made sense for Hamraz to join him if he could steal a ride in a lorry and hop the Channel. The West’s exertions on far-off battlefields, shaping a world in its likeness, are among the reasons Europe is the place of choice for thousands of people like Hamraz. In ways we fail to acknowledge, we issue the invitation and map their journeys towards us.

In Calais, a group of Eritrean asylum seekers talks about the war for independence from Ethiopia. They have a good sense of the history though the oldest would have been ten when the war ended in 1991. Their destination is the UK, but nobody seems to be making a connection for the Channel crossing. They’ve got this far by dodging the Eurodac identification system, which means that they avoided fingerprinting in the first EU country they entered (probably Greece or Italy). The Cool Britannia eat-by date is long expired, and they know it, but they cling to the lingering hope of a deregulated country where they can link up with other Eritreans – there are 40,000 in Britain – and find a way of life.

A thin Ethiopian, spooning up a charity risotto, admits very cautiously to a ‘political problem’ in Addis Ababa, and goes on to explain that his passion is long-distance running. He competed in Serbia, then went on to run in Greece, where he spent several months and won seven races – ‘Google me in Greek alphabet if you know it’ – but for reasons he won’t explain he’s burned his bridges at home. His distance is 10k. ‘Running,’ he says, ‘is all about this.’ He taps his forehead with his finger. England will do more for his mental attitude than Serbia or Greece, and 2012 is Britain’s Olympic year: sports psychologists will be queuing to receive him. All that remains is to slip across the Channel.

Hundreds of thousands attempt to enter Europe without permission every year, or stay on when their visas have expired. Calls to tighten European immigration policy go hand in hand with the project of strengthening its borders, yet it is still a desirable place to be, despite the fact that a majority of Europeans would prefer a deserter from Afghanistan or an athlete from Ethiopia to go away. There are also some who worry about the migrants who are already here: in the vast majority, their papers are in order, they pay taxes and draw benefits, but there’s a nagging suspicion that they are a net drain on European exchequers. In recession country, that makes it easy to cast them as the enemy within.

European attitudes to immigration have hardened. An early warning sign was the growing impatience, in the 1990s, with the notion of multiculturalism. It was a puzzling argument to follow, because the offending element seemed to take many forms. On the face of it, multiculturalism celebrated the ethnic diversity of a changing world: people had different values and cultural markers, even though they lived together in the same societies. Whether or not these differences were welcome was a test of liberal tolerance and the answer, it turned out, was a qualified yes. Europeans took part in the experiment with enthusiasm, even if minorities were alert to any whiff of condescension and said as much. You had to commit to the new environment and learn to inhabit it. Swaying like a blanched orchid at a Peter Tosh concert was not good enough. Painful reprimands from minorities, in the workplace, the faculty, the televised debate were the stuff of our re-education as Europeans. By the 1980s, in theory at least, minorities and majorities were on an equal footing. It was the new conversation. It opened a pathway to equal opportunities in the job market and local government. And it felt right, for blacks, Asians, women, gays and any number of straight white men.

But not for everybody. There were those who saw the point of diversity, and even equal rights, but who objected to equality-in-diversity, a fatal combination in their view, with its suggestion that the case for homegrown, European values must now be heard on its relative merits, as one idiom among others. This in turn cast doubt on the long story that held us together, with its passage through the Enlightenment to liberal democracy, Europe’s unique discovery, which it meant to hand down across the generations. Identity too was an issue, if people could move fluently between one and another – ‘British’ and ‘Asian’, say – or simply hyphenate: it called belonging into question. Who were you really? Along with these misgivings came a feeling that minorities could customise the social contract, opting in and out according to which bits made sense in their microcultures and which bits didn’t. Ethnicity and religion, opponents of multiculturalism began to argue, were blurring an older, consensual version of citizenship, based on rights and duties.

But there was never a debate about multiculturalism without a looming argument about immigration. It’s possible to have reservations about multiculturalism while favouring immigration (or the other way about), but on the whole objections to the first turn out to be objections to the second. And the objection to immigration, as globalisation moves ahead, requires even more strenuous entry restrictions than Europe has in place already. So the question is whether pressure from migrants who overstay their visas or come in undetected will lead to the kind of policies – on border control, detention and deportation – that will turn Europe into a federation of police states. The analogy would be a low-level military conflict going on at a remove from most people’s lives, at Europe’s frontiers, with captives piling up in holding centres, round-the-clock ‘removals’ and raids on workplaces. Will Europe after multiculturalism look like Europe at bay? Perhaps it looks that way in any case.

In the 1990s, the quarrel about immigration was focused on asylum seekers, as Germany, Britain, the Netherlands and France were locked in a battle of conscience over their duties as signatory states to the UN Convention relating to the Status of Refugees. There were ‘floods’ of asylum seekers; they would require housing, healthcare, education and more. Most countries fell back on the notion of ‘bogus’ asylum seekers. Governments felt they could spot economic migrants, pure and simple, among the high number of uninvited people clambering onto beaches or piling into refrigerated trailers, but it was a delicate issue. In the years of optimism and deregulation that followed the Cold War, a gale of prosperity was meant to sweep through the world’s economies. Yet if anything globalisation showed how great the disparities were between wealthy democracies and the rest: developing countries to the south, the debris of the Soviet bloc, large parts of the Middle East, where poverty and joblessness were indeed forms of persecution, or tyrannical mismanagement.

Despite a recent upward trend, the 21st century has seen a decline in the number of asylum seekers in Europe: around 260,000 applications in the 27 member states in 2009 compared with 400,000 among the 15 members in 2001. But the number of migrants in the EU is now greater. Before 2004, roughly 4 per cent of the population of the 15 member states came from outside the Union. Regularisation programmes in Spain and Italy made 2004 the peak year. Today in the enlarged union the proportion of foreign residents is closer to 7 per cent, an increase of about 18 million people in six or seven years. But many of these are non-EU citizens living in new EU states: Russians in Baltic countries, for example. Net inward migration was about 1.7 million a year from 2004 to 2008 and is now falling. Misgivings about asylum seekers have abated, partly because the Balkan wars have come to an end, but partly too as a result of invidious strategies by individual governments, aimed precisely at reducing the numbers. At the same time, the debate on immigration has become sharper and its terms more insular: an energetic, can-do discourse assures us, in spite of growing evidence to the contrary, that states really are in a position to modulate the flow of human beings across their borders, to the nearest ten thousand, in line with their own priorities.

In France in 2011, 180,000 new migrants were allowed in and, as the minister of immigration boasted last month, nearly 33,000 irregular migrants were expelled. For some, the first figure is an outrage, for others the second; both are minor details in a far bigger story. While more and more people are crossing national borders, figures for those who migrate within their own countries – large countries such as China, Mexico, Brazil, Congo DRC – are anywhere between four and seven times higher. In scale alone, they earn their status as canonical migrations. Arrivals in Western Europe since the 1950s are a minor appendix to the canon, but stir up strong feelings among voters opposed to the steady influx of outsiders, especially when a government promises and then fails to hold down numbers, or vaunts expulsion targets (the French target announced for 2012 is 35,000).

September 11 dealt a blow to freedom of movement. Like a front-end collision in a car, it triggered a dramatic security response. Immigration policy was still on the road, but the airbags had been released and remained inflated, making it hard to manoeuvre in traffic or glance at the map. The answer was to apply the brakes, even at the risk of veering away from managed immigration to anti-immigration. Hard on the heels of the attacks – and an announcement by the leader of the Danish People’s Party that there could be no clash of civilisations because Muslims didn’t have one – Denmark brought in a round of laws making it difficult for citizens to marry partners from outside the EU and impossible if they were under 24. In 2004, a bold proposal in Germany to widen the selective recruitment of migrants was struck down and the 1973 ban on foreign labour was left intact. In France in 2006, new laws on family reunification prolonged the waiting time for a spouse’s residency permit from two years to three and required incomers to endorse ‘French’ values. The following year the minister of the interior, Nicolas Sarkozy, began hounding down schoolchildren whose papers were not in order.

Unease was not just to do with fresh migrant intakes: politicians and the popular press were deeply concerned about the people already inside their countries, and host cultures now felt freer to speak critically about their minorities. That’s what Frits Bolkestein, then the leader of the People’s Party for Freedom and Democracy in the Netherlands, had in mind when he called for more frankness and ‘guts’ on the subject of immigrants. His position was a direct challenge to the etiquette of multiculturalism. Once 9/11 seemed to confirm that the moment for discretion had passed, it was taken up with gusto by Geert Wilders, Pym Fortuyn, Theo van Gogh and others. The Dutch philosopher Baukje Prins (‘The Nerve to Break Taboos’) called this turn in the conversation the ‘new realism’, even if she questioned its basis in reality: its force, she suspected, lay in its appeal to an ‘ordinary’ Dutch person, steeped in native common sense, whose worries had been ignored for years by left-liberal elites. In the UK too, there were ‘new realist’ voices, led by Trevor Phillips, chair of the Equality and Human Rights Commission, who feared that the British would look back on half a century of multiculturalism as a slippery road to segregation. France, always averse to identity politics, tended to agree.

Caribbean, Asian, Turkish or North African were no longer the descriptions that mattered. The defining term was ‘Muslim’: what Muslims did and thought was suddenly central to the immigration debate. Increasingly, the debate was about protecting European values by trying to bring existing minorities into line. In 2004 France banned the hijab in schools and hospitals (and last year the burqa in public, anywhere). In 2005, in a moment of national delirium, riots in the banlieues were blamed on the mosque. When the country returned to its senses, joblessness and segregation in the country’s larger cities came starkly into view. But a series of Islamist atrocities – in Madrid in 2004, the Netherlands (the murder of Theo van Gogh) in the same year, and London in 2005 – kept Muslims under deep suspicion.

In 2006 a controversy erupted in Spain when Muslims asked for the right to pray in the Mezquita at Córdoba, which had been reconsecrated in the 13th century and become a site of Christian worship: the idea was not well received and in 2010 the Bishop of Córdoba launched a plea for the site to be rebranded as a cathedral. In 2007 a tussle began in Cologne over the building of a new mosque in the district of Ehrenfeld. One of the protests against the mosque was attended by delegates from Belgium’s right-wing Vlaams Belang and the Austrian Freedom Party. In 2009 the Swiss voted in a referendum to ban the construction of minarets and the following year it was Angela Merkel’s turn to announce that multiculturalism in Germany had ‘utterly failed’. She was thinking about Germany’s Muslim communities. ‘Muslim identity,’ the social scientist Tariq Modood has remarked, ‘is the illegitimate child of … multiculturalism,’ largely because of its stress on religion, which is difficult for nativists and secular multiculturalists alike. At least with the parent in the grave, it would be easier to tackle the offspring.

But as Europe tumbled into recession and insolvency, its concerns about Islam were subsumed within a general anxiety about all new arrivals, whatever their origins or faith. In 2008 the Federation of Poles in Great Britain registered a 20 per cent increase in hate crimes over the previous year, mostly in the English provinces: they attributed the rise to the economic crisis. The same year Italy declared a state of emergency after a round of confrontations between Roma and mobs of Italians; the army was deployed to keep order and filter out Roma (and Romanians) at the borders. After a decade of openness, Spain was involved in a crackdown on irregular migrants while offering a lump sum to legal migrants, mostly Latin American, to go away if they weren’t in jobs. In 2010 France embarked on a spectacular eviction programme – Roma again – and David Cameron pledged to bring down annual net migration to the UK from hundreds to ‘tens of thousands’, a fantastic notion unless Britain left the European Union and refused entry to ever growing numbers of British returnees – 80,000 plus in 2008 – rethinking their options in Dubai or on the Costa Brava. In 2011 the Dutch labour minister, Henk Kamp, announced that unemployed Eastern Europeans should be sent home – he meant unemployed Poles – but was forced to back down.

Islam remained a worry. In Germany the maverick polemicist and banker Thilo Sarrazin set out a long list of accusations against his country’s Muslim communities. His book Deutschland schafft sich ab was published just ahead of Merkel’s funeral speech for multikulti. But Sarrazin was also alarmed about welfare dependency and idle intruders, wherever they came from, whatever their human rights, and anxious that the suppressed emotions of long-suffering Germans might boil over in the face of these obtuse visitors. The book sold more than a million copies. It seemed that even the Germans, who had received so many asylum seekers in the 1990s, relished the new Alpine chill in the discussion. In 2011, the principle of free movement between Schengen states came under frantic review after pressure from the Elysée. Too many exiles from Tunisia wished to go north to France via Italy, where they’d scrambled ashore in the first place. Last year, the Danish People’s Party forced the country’s government to reinforce the frontiers with Sweden and Germany that no longer existed under the terms of the Schengen agreement.

Perhaps none of this is surprising. It even seems to make sense that the threat of terrorism followed by the reality of a banking meltdown and a recession should have forced Europe to rethink immigration – and welfare budgets – in a landscape of joblessness and debt. But Europe has been wrestling with its doubts about immigration since the 1970s, and the vision of an open, flourishing continent – welcoming refugees, proposing freedom of movement as a momentous objective, even for people beyond its common borders – was already clouding over before the millennium, as wealthier nations drew a line under right of asylum and began to fret about identity politics. Now the hopes of continental prosperity have been dampened. Offshore Britain is no longer confident it can become an Atlantic Hong Kong, leveraged on property values and a powerful financial service sector. Across the ocean, the US wishes to play host to itself and nobody else for the first time in more than half a century. Immigrants in these places are desperately needed, but they are not welcome.

Its aversion to migrants casts Europe’s project in a cold light. In what way do EU member-states differ from nations on other continents which they once regarded with a condescending eye? For example South Africa, plagued by xenophobia in the long aftermath of apartheid, as it struggles to put its house in order. At first, minority rights advocates suspected that ‘aggressive nation-building’ was the reason citizens of the new South Africa favoured heavy restrictions on foreign nationals, or no foreign nationals at all. In 2008 anti-immigrant riots left dozens dead and hundreds injured – and led to voluntary repatriation for many terrified Malawians, Mozambicans and Zimbabweans. Poverty and rabble-rousing in the townships were blamed. Even so, there was still a nagging feeling that citizenship, denied to millions for so long, had been grasped with a fervour that could quickly run to violence against foreigners. Mandela was a stickler for the indivisible nature of citizenship, something he shared with the founders of the republic in France. And with their successors. Apartheid, after all, was the ugly sister of multiculturalism. The rioters in France in 2005 were outsiders, corralled in the banlieues, hungry for inclusion. In South Africa three years later, they were insiders calling for the exclusion of the other.

Electorates in the older EU member-states know they’re stuck with the immigrants they’ve got – the legal ones in any case – and governments have turned with a vengeance to the issues of post-immigration. Here, the key word is ‘integration’, a rearguard policy to ensure that migrants aren’t left to sink their roots in the exotic turf of multiculturalism. Fifteen years ago at the Commission for Racial Equality offices in Bradford, I was told that ‘integration’ was a bad word, like ‘assimilation’. But things have moved on and Europeans are becoming bossy about this. Not only are we sure that fewer migrants should cross our borders – an ideal we shall never achieve without becoming poorer, more decadent and highly militarised – but we’re certain that the ones who are already here should be thoroughly patrolled, to make sure they speak our languages and grasp the way we like to do things.

The new arrangements have a few ragged edges. In Britain, for example, we don’t believe we can invigilate or educate our most troubling minority, flourishing in the upper echelons of the financial sector, or even drop them a hint that, like multiculturalism, the supra-culturalism of the money markets, and the extraterrestrial salaries of managers and traders, can be very divisive. More modest migrants cotton on to this exemption fast, as they toil away at their integration studies. And there’s another curiosity. The path to citizenship, or indefinite leave to remain, is littered with tricky questions. Applicants for settlement in Britain who sit the ‘Life in the UK’ test – compulsory for most – will have to know how many people in Britain are 19 or under, whether a quango is ‘an arm of the judiciary’, or a Methodist a member of the Church of England. But if they pass, they will be well informed about duties, rights and the benefits system. And they will have a reasonable level of English. (Acquiring the language of a host country in Europe carries less of a political charge than the issue of Spanish in US schools.) Learning the ropes is empowering. Language, above all, is the sign and the means of belonging.

It’s not as though migrants dig in, rank and file, against integration. Paul Scheffer, professor of European studies at Tilburg, makes this point in Immigrant Nations, a judicious account of what migrants and European hosts still have to sort out about their long and ambivalent encounter. He cites the case of Fouad Laroui, a Moroccan economist and writer, with a good grasp of the Dutch language, who worked hard to pass his Dutch nationality test after several years as a migrant intellectual. Laroui mugged up the ‘genealogy of the House of Orange’; he spent hours in the public library and the corridors of the Amsterdam Historical Museum. He cast a cursory eye over the postwar Dutch novelists. When the day came, he explains, ‘the procedure took less than five minutes and there were no questions.’ Laroui was unimpressed: this was not a real encounter, merely a formality. Not every immigrant is an assiduous swot with a PhD in economics. Nonetheless Scheffer believes that host countries must be more robust – and ceremonious – as they welcome newcomers into societies that are now ‘so diverse that they are left wondering what holds them together’. The ceremony, in other words, is crucial not only for the migrant acceding to a new identity but for the host trying to recover a sense of coherence. Scheffer would like to see more ritual, and more frankness.

Two other terms in the post-immigration lexicon: ‘detention’ and ‘removal’. The figures for detention in the EU as a whole are hard to establish, but at least 100,000 people are being detained at any given moment in the 27 member-states in connection with unauthorised immigration. As for deportations, the annual figure is closer to 140,000. As Europe thins the numbers down, deportation and incarceration come into play as policy instruments. There cannot be rules without sanctions: even Amnesty International and the British Refugee Council agree that an applicant who fails to win the right to remain should leave. But this principle is weakened in reality by the fact that hunting people down and sticking them on charter flights, as states drum their fingers in the last stages of the appeal process, is prohibitively expensive: recent calculations by the National Audit Office suggested that removing a family of failed asylum seekers costs at least £28,000 and so the bill for deporting all unauthorised migrants and their children could be as high as £8 billion. Time is another factor: to remove every unauthorised migrant in Britain would probably take between fifteen and thirty years at current deportation rates. But parliamentary politics, too, erodes the principle, forever invoked on the hustings and then abandoned, as parties of government that promised to move against unauthorised migrants, or immigration in general, fail to achieve their targets. At the end of their term, they return to opposition without having to explain that they made an impossible commitment in the first place.

Migrants have always been vulnerable to political careers in the making, but they are also becoming the objects of a new, obsessive field of inquiry, like bird watching, based on research and mapping, by an array of interested parties: interstate bodies, interior ministries, lobby groups, border control authorities, private security companies, think tanks, NGOs and contract demographers. The vigilance to which indigenous citizens are subjected by homeland security, corporate marketing and ISPs may be equally intense, but it is surely less insidious. Europeans now take an invasive interest in newcomers: their itinerary, their abilities and disabilities, their faith, their criminal tendencies, their likely mendacity and, of course, their loose-footed relatives (partners, spouses, cousins, offspring) waiting patiently beyond the border.

In the UK the key point to establish is whether a migrant will turn out to be a net asset or a net drain. The British pursue this inquiry with an actuarial passion. Start with irregular migration: in Britain there are maybe 600,000 to 700,000 visa over-stayers, refused asylum seekers and smuggled individuals from outside the country. Reframe this as a healthcare cost, as the IPPR has done, and you emerge with a figure of £123 million per annum spent on tending people who are off the books and unable to contribute, even if they wanted to. Next, imagine the cost of education for children who belong to ‘irregular parents’, somewhere in ‘the tens of thousands’. Assume it takes £4000 per annum to have a pupil in the UK state system and posit a low figure of 60,000 irregular children, to produce £240 million.

Nonetheless, there is a demand in the UK for irregular migrant labour which, if it weren’t met, would result in social costs – absence of care for the elderly for example – and real falls in turnover for businesses that need low-wage, exploitable labour. Typically, jobs (and sectors) that don’t appeal to the British bulldog spirit include care work (23,000 vacancies in 2008), sales and retail assistance, customer service, cleaning and warehouse work, agriculture, construction and food processing. We know that legal migrants are strongly represented in these sectors and can take a safe guess – even without reliable figures – that irregular migrants are plentiful. On the economic benefits of irregular migrant labour minus the unrequited costs in health and education, there is not much convincing arithmetic. But in 2009, in a report commissioned by the Mayor of London, researchers at the LSE suggested that an amnesty programme for irregular immigrants would produce £846 million a year in tax and insurance revenues. Britain could think of its illegal, foreign underclass as a support operation fulfilling real needs, as the country struggles with turbulence in its cloud economy. In sectors where labour shortages are long-term and acute, irregular migrants don’t seem to be taking jobs from British or authorised migrant workers, but there’s a price to pay: visa overstays, which account for most irregular migration, are an abuse of trust; unauthorised entry is a systems breach; migrants may have overwhelming reasons in either case, but both subvert our belief in transparency.

The balance sheet on authorised immigration is also filling up with figures. So what is it we want to know? Well, for instance: surely inward migration puts pressure on the housing sector? Migration Watch UK, which advocates deep reductions in immigration, finds that it does and projects that ‘we will need to build over two hundred houses every day over the next 25 years to house the extra population arising from immigration.’ The Migration Observatory in Oxford cites research from Miami after the Mariel boatlift from Cuba in 1980, when a sudden rise in the population drove up rents by 8-10 per cent. In Spain, as the foreign-born population increased tenfold to nearly five million between 1998 and 2008, housing prices rose by more than 50 per cent. In Britain over the next twenty years, net migration could produce about 40 per cent of the 250,000 new households that will form each year. But the UK is not dealing with a sudden rise, and the Spanish statistic shows a correlation, not a cause and effect. And we cannot predict migration figures in a time of economic uncertainty. The key indicator in the UK – the ratio of house prices to income – suggests that the housing shortage would worsen even if no newcomers entered the country. In any given year only 7 per cent of new lettings in social housing go to foreign nationals.

What of the public purse? The best way to ascertain whether authorised migrants are worth their fiscal salt is to pit their tax and social security contributions against services received. This has been done in several studies. The findings, on the whole, are that disbursements to migrants are marginally lower than their contributions. The exception is the year 2002-3, when costs of services received were higher than contributions. Even so, in the same year the migrant’s deficit was slightly less than that of a person born in the UK.

Then again, a 2009 study by Migrant Watch UK finds that immigrants are a fiscal drain: it contrives this by including services to any child born to a migrant and a non-migrant and splitting the difference between the two groups, where other analyses attribute these costs entirely to non-migrants. MWUK is gloomy about the pressures on the educational system: between 2010 and 2020 immigration looks likely to require an additional one million school places at a cost of more than £100 billion. On health services in England, it notes 605,000 patients from overseas registering with GPs in 2007-8: a figure higher by 100,000 than at least one international estimate of the inflow to the UK, which the think tank takes to mean that large numbers of unauthorised migrants are on the books at health centres.

Migrant studies is not a field for simple-minded Gradgrinds: the data are never quite stable and methods and measures used in the field tend to reinforce the suspicions of the particular research team. Migration Watch is a good example of a team with a mission to curtail net migration. IPPR’s migration experts and the Migration Observatory in Oxford admit that some of the findings they present are little more than pointers. The advantage, in their eyes, of discussing immigration purely as a resource issue is that attitudes struck by politicians and the press, quite often negative, can be answered quite simply with the facts, as part of a common-sense debate about how societies create or squander wealth.

But there are disadvantages too. One is that strong feelings aren’t always susceptible to sound economic arguments. The demography of European states suggests that they need skilled and unskilled migrants, and that every successful attempt to curtail migration comes at a price that someone else – citizens reaching retirement in 2050, say – will eventually have to pay. The European Commission, the OECD and the two great champions of liberal market capitalism, the Economist and the Financial Times, are in favour of freer borders and fewer curbs on immigration. The OECD applauds the fact that since 2008, the drop in immigration to member-states has not been as sharp as it feared. Opponents of liberal immigration policy do not buy into this upbeat perspective on globalisation and their objections cannot be changed by an appeal to good sense.

Another disadvantage is that in an earnings/expenditure analysis of immigration, migrants remain a matter of objective interest only; they cannot really have a point of view. This takes us back with a jolt to Frantz Fanon’s work on the invisibility of colonial subjects and puts us in mind of broader, more generous questions we might have asked about people who move from one place to another, because of their ambition or their desperation, or a combination of the two. In Britain especially, when migrants can be shown to produce immediate social, fiscal and market benefits for the host, it is right to defend immigration against its detractors; when they don’t, it is wrong. If migrants have needs, they are obscure to us, and their subjectivity is only grudgingly acknowledged when we transpose it to the domain of rights, charters and conventions, for the courts to deliberate.

In their book about ‘the ethics of immigration’, two philosophers, Christopher Heath Wellman and Phillip Cole, ask whether anyone should be able, in principle, to prevent another person from crossing a border. To have this discussion at all is to restore a degree of intention to migrants, as both writers do, even though they disagree about the answer. For Wellman, freedom to associate also implies freedom not to associate, and legitimate states should be free to exercise both. He accepts the need for a global redistribution of wealth and opportunity – migrants remit vast sums of money to their countries of origin – but argues that ‘whatever duties of distributive justice wealthy states have to those abroad, they need not be paid in the currency of open borders.’ Cole, on the contrary, wants to sketch ‘an egalitarian theory of global justice’ and sees borders as an obstacle to fairness: freedom of movement is undoubtedly a right, like the right to freedom of speech, or religious and sexual preference. But only a framework of global governance can found it, manage it and try to ensure that it’s respected. Borders, in other words, have to wither away.

The frontier, for the purposes of this debate, is the place of negotiation between insiders and outsiders. The terms are set by the insiders and approved internationally. But it is also a divide between ‘communitarian’ and ‘cosmopolitan’ models of rights and obligations. The former proposes a bounded, particular set of priorities and interests, modest at best, narrow-minded at worst: the echoes here are from the political theorist David Miller. The latter envisages a kind of global ethics, ambitious and unwieldy: the echoes here are from Michael Dummett and Onora O’Neill and might be dismissed as utopian, were it not for the fact that human movement across borders is set to continue, with or without an international consensus about how it’s regulated.

In Europe, the most startling communitarian defence of the border is Régis Debray’s Eloge des frontières (2010), a grumpy, spirited attack on the liberal vogue for anything ‘sans frontières’. In France the list is long. It includes doctors, pharmacy staff, architects, librarians, lawyers, journalists and firemen. For Debray firemen without borders is an absurdity. The frontier, he argues, constitutes an indispensable limit, like the outer limit of the body. The deepest thing about mankind, Valéry said, is its skin. In this sense, globalisation is a kind of flaying, driving us to a frenzy of one-world generalities that have no grounding in the circumscribed realm of nations and peoples, whose members have to cross a threshold each time they transact with their counterparts. Debray’s is not a crude organic description of the nation, more a plea for the specific and the sacred: a plea made by an erstwhile internationalist who doubts the cosmopolitan case. The book is based on a lecture he delivered in Tokyo in 2010, a few months before France began the most flamboyant of its regular campaigns against Eastern European Roma. More than eight thousand were deported in that year. Every disappointed global citizen received €300 for the privilege of being hustled onto a plane. The Roma, who were never multicultural, will continue to be puzzled by the rituals Debray wants them to observe, but the Front National gets the point.

The difficulty with integration remains that for every existing immigrant who might learn the ‘Marseillaise’ or plough through the history of Dutch fiction, there are a dozen more trying to access the EU. Integration, in the view of sceptics and diehards, is a losers’ game unless the pass is cut off and the communitarian model is allowed to flourish. Which is to say that secure borders and symbolic expulsions are essential to underpin the policy of integration. Yet rationed access expresses a deep contradiction in European values, as set out in a range of declarations that pertain to citizens of member-states, and human beings in general. We are universal or we are not. On the one hand, gated communities are anathema to the egalitarian ideal. On the other, gating and exclusion are the preconditions of a new civilising mission Europe now feels obliged to carry out at home, as it reconciles itself to earlier intakes of newcomers.

Border abolitionists like to quote George Kennan’s realpolitik memo to George Marshall, the US secretary of state, in 1948, with its call for America ‘to dispense with all sentimentality and day-dreaming’ about the fact that it had some 6 per cent of the world’s population and 50 per cent of its wealth. Kennan is the counter-model for the sans-frontières. ‘Our real task in the coming period,’ he wrote, ‘is to maintain this position of disparity without positive detriment to our national security.’ And later in the memo, as he reviewed the fate of subject peoples in distant countries: ‘We should cease to talk about vague and unreal objectives such as human rights, the raising of living standards and democratisation.’ The same hard-headedness, as migrant rights groups are quick to point out, now obtains with regard to Europe’s frontiers. Ambition, education and wealth send tens of thousands of people from the global south to the global north, yet disparity is the real driver, and it is more marked than it was when Kennan was at the State Department.

The anthropologist Gregory Feldman, author of The Migration Apparatus, cites a well-known study of 2006 from the UN University’s World Institute for Development Economics Research, which found that the richest 2 per cent of the world’s adults owned half its wealth. The figure gives a good sense of how acute the situation is for the have-nots in a world where resources are stretched. The basic needs of most migrants are access to work and sufficient healthcare to ensure that they can earn and remit money to families at home who might otherwise go hungry. Europe is resource-rich by these standards. Whatever happens to the single currency, the EU will still contain five of the world’s most powerful economies; it remains the world’s wealthiest continental bloc, with GDP per capita of roughly €25,000. When you run the figures through purchasing power parity, a relative measure of living costs and inflation in different countries, GDP (PPP) per capita in Germany is about three times higher than in Turkey, 13 times higher than in Pakistan and a hundred times higher than in the Democratic Republic of Congo. The Mediterranean peoples of Europe moved north in the 20th century to confront this disparity and the Portuguese – still France’s largest foreign population in 2006 – went through epic hardships on their way. The pain barrier is higher now, but others will continue to cross it, with or without an invitation. Europe is still somewhere to be.

Failure and solitude are common experiences for migrants settling in, and among unauthorised migrants, there are many casualties by the side of the road to prosperity. There is humiliation, illness and death. Migrants die in trucks, they drown, they are murdered in smuggling operations or ruthlessly exploited because their business is illegal and the police, in the many countries through which they have to travel, are the last people they would contact. These are the dangers that EU border security points up in its publicity campaigns against clandestine entry. They cast immigration control in heroic roles, saving lives in rough seas off the Canaries or in a first-aid tent in Puglia. And what sinner wouldn’t want to be pulled from the pit by a competent saviour? But clandestine migrants scarcely need reminding that there would be no need for rescue without a fatal prohibition in the first place. Besides, the image of humanitarian refoulement has been compromised by the harsh treatment of deportees on aeroplanes and a growing suspicion that migrants in extreme danger may, on occasion, be ignored; in March 2011 around sixty people, embarked in Libya, were left to die of thirst and hunger even after their disabled boat had been spotted from a helicopter and several ships, including an aircraft carrier.

As Europe recoils from the idea of inward migration, its border policy becomes more probing and adventurous. The motto: expand the better to contract. The EU’s boundaries are constantly being pushed beyond the physical extent of the union into forward positions from which member-states hope to defend themselves against further intrusion. This process began in 1999, at the Tampere summit, when it was agreed that the EU should co-operate with countries from which large numbers of migrants were entering, or trying to, in order to manage ‘migration flows’. It continued with the European Council meeting in Laeken three months after 9/11, which urged that readmission agreements should be drawn up between the EU and sender countries. It reached a watershed a few years later, as Frontex – the European Agency for the Management of External Borders – embarked on its first missions outside the EU. (Frontex gathers intelligence about border pressures and shares it with member-states; it also puts rapid deployment teams and advisers at their disposal.)

The meaning of co-operation, which emerged in Tampere, is to restrict migration to a trickle and set up holding camps outside the EU where unauthorised migrants can be detained and eventually returned to their place of origin. The most spectacular example was Gaddafi’s Libya, where bilateral arrangements with Italy and, later, a generous commitment from the EU, turned the country into a vast immigration and customs outpost with detention facilities for asylum seekers, and funds for charter flights to send ‘illegals’ back to sub-Saharan Africa (5000 or 6000 between mid-2003 and the end of 2004). In 2009 Human Rights Watch reported that the EU was offering €20 million to Gaddafi for new accommodation centres and €60 million for ‘migration management’ along his country’s southern borders. Apparently he was reluctant to sign up for anything less than a €300 million package, but in October 2010 he settled for €60 million and put his name to a ‘migration co-operation agenda’.

Libya is not the only example of a forward border post with a mission to intercept and detain. In 2006 a school in Nouadhibou, a seaboard city in Mauritania, became a detention centre for clandestine migrants. Seven months later Frontex deployed boats in the waters off the coast. The intention was to cut off migrants from Senegal, Cape Verde and Mauritania at the earliest possible stage in their journey. Spain had asked Frontex for help, but the agency could patrol in African waters only after the Spanish had concluded bilateral agreements with Mauritania and Senegal, as the Italians had done with Libya. The terms of these agreements are confidential and we can only guess what promises Spain made. In due course, however, the EU itself committed money, as it did in Libya: €8 million to Mauritania, for instance, in the tenth European Development Fund (2008-13), for border security and migration management.

Conditions for intercepted migrants in 2010 were harsh. The centre in Nouadhibou had cell-like rooms with up to thirty bunk beds, inadequate light and ventilation and minimal healthcare. ‘Over there,’ an expelled Malian recalled, ‘Mauritanian police officers beat people to death.’ But the statistical success of the project was astonishing. Around 31,000 clandestine migrants arriving by boat were detained in the Canaries in 2006. By 2009 that figure was lower than 2500. Corruption is an issue here. In roughly the same period, figures for people going through the detention centre remained stable, at about three hundred a month. The likeliest answer to this puzzle is that the Mauritanian authorities are massaging the numbers in order to stay in the way of European aid. A Malian chef in Nouadhibou was arrested and released twice, even though he was a legal migrant, increasing that month’s detention figures in the converted school by two.

As European immigration control forges south, it raises tensions between states in Africa. Mauritania’s new, indentured relationship with the EU is a source of friction with its neighbours Mali and Senegal. Neither likes to take non-nationals, shoved out of Mauritania, who are supposed to make their way back to Niger, Ghana, Nigeria. The result, according to a 2010 report by Migreurop, is that ‘the Mauritanian authorities often make migrants cross the border river at night, on makeshift canoes. On the other bank, the Senegalese Red Cross, funded by its Spanish counterpart, then takes charge of moving them on again.’ Clandestine movement across borders, the European bugbear, is now part of a refoulement programme in the global South, approved by Brussels. The forward border has adverse repercussions, too, for Cen-Sad, a tentative community of Sahel-Saharan states proposing freedom of movement for goods, money and people, despite war on the Chad/Sudan frontier and many other obstacles, to which the EU has added by sponsoring deportations between Cen-Sad member-states.

Finally there is the versatile character of irregular migration. Libya’s willingness to shut down clandestine routes in its jurisdiction meant that, until the uprising in Tunisia last year, many fewer people were entering Italy – just as the numbers in the Canaries dropped after Frontex deployed in 2006. The result, however, was that by 2009 by far the largest numbers of irregular migrants entering the EU were coming via Greece: tens of thousands a year, mostly by land, across the Evros River from Turkey, but also by sea. Increasingly they were rerouting from the Maghreb and even sub-Saharan Africa: last year, a West African fixer in Istanbul told Voice of America that people smuggling in the city was ‘big business’. But closing off one route and forcing migrants down another tends to expose them to even greater dangers, and the Evros can be as treacherous as the open sea. In 2010, 16 people drowned in the river in a single incident. UNHCR reported that most were thought to be Somalis. A Nigerian who set out in a party from Turkey in 2011 realised in short order that few of his fellow travellers could swim and no one else knew how to paddle an inflatable dinghy. The bedraggled group were arrested in Greece and sent back to Turkey.

Effective, radical border reinforcement might just be possible with enough money and personnel. It would boost European job creation by shifting thousands of unemployed people, from Finland to Hungary, into frontier security: maintenance crews for high-tech fences, coastguards, primary healthcare workers, paramilitaries, rendition squads, all-purpose janitors and bouncers, plus large numbers of low-skilled workers involved in the building of barracks for management and muscle on the frontline. Construction alone could generate an ambitious public works project, with funding and tenders awarded in Brussels. Greece might even receive special disbursements for a restaging of the Persian Wars on the banks of the Evros: it is already building a 12-kilometre fence in the area, where Frontex registered 40,000 irregular migrants in 2011. Yet the fully militarised model, which is underway on the US-Mexican frontier, is no use to the Europeans, whose land border, at nearly 9000 kilometres, is three times as long. Then there is the matter of the European coastal frontier: another 42,000 kilometres. Can a community intent on rekindling its family values at the hearthside really hope to succeed while in charge of such a rambling estate?

Where border enforcement fails, there is always the rearguard option of destroying migrant camps. Greece, Italy and France have seen most of the action here. For several years in Italy, the target has been the Roma, and last December, the wish to tear these places down – more an impulse than a policy – culminated in a mob attack on a camp in a suburb of Turin after an accusation of rape. In Greece, there have been recent raids in Patras, in the northern Peloponnese: one on a cardboard camp, destroyed by riot police and bulldozers; another on an old textile factory, where police made a round of arrests and then set fire to the migrants’ belongings, including clothes and temporary residence permits. Further north, near Igoumenitsa, between fifty and a hundred illegal migrants were arrested in a forest camp near the ferry terminal: the camp was destroyed.

The best-known closure of a migrant camp occurred in 2002, when Nicolas Sarkozy, then the interior minister, ordered the evacuation of the Red Cross facility at Sangatte near Calais, after pressure from the British. Some 67,000 migrants, most of them asylum seekers, had found shelter in the Eurotunnel warehouse in Sangatte between 1999 and the day it shut. The demolition was completed in 2003: numbers of new arrivals in the UK were already falling. The destruction of the centre was a relief for New Labour, whose support for high levels of immigration was only acceptable to the press in exchange for a hard line on would-be asylum seekers. But the rubble of Sangatte also offered symbolic respite for France. The numbers piling up at the Channel crossing had been an embarrassment: bound for Britain, none of them wanted to claim asylum in France and the French didn’t want to grant it.

Irregular migrants are no longer so conspicuous in northern France, but they are still a presence. If they congregate for too long in one place and numbers become too high, the bulldozers rumble out again with an infantry of riot police, as they did in 2009: the target on that occasion was the Jungle, an informal camp which, at the height of its notoriety, held more than six hundred people, sleeping under plastic sheeting. There were 278 arrests at the time of the demolition; at least half were of minors.

There is no proof that breaking up camps deters newcomers. If you have someone to show you, you can find around a dozen ‘squats’ and ‘jungles’ in Nord-Pas-de-Calais, where prospective Channel-crossers camp rough in sparse stands of trees on the edge of industrial estates, or slivers of woodland between a main road and a field. Further east, there are minimalist camps on the motorway, where migrants haunt the rest areas, watching trucks pull in. Numbers in the department, at any given time, would be between one hundred and three hundred.

Thousands of Kosovans still claim asylum in France every year, but at the end of the 1990s the figures were much higher and accounted for a good proportion of those in Sangatte. Nowadays along the Channel seaboard, you come across Iraqis, Afghans, Eritreans, Sudanese, Ethiopians and Somalis. The protagonists have changed and the statistics are less dramatic, but Mathieu Quinette, who runs the Médicins du Monde office in Dunkirk, believes that a decade of clandestine migration to Britain has seen ‘tens of thousands’ of successful crossings since the camp in Sangatte was razed.

Nonetheless, people can wait for a very long time and life has become harder for the migrants. Their camps are regularly destroyed, their sleeping bags and blankets burned by the police. People whose fingerprints were taken on their way into France through another EU country – French police can check this on the Eurodac fingerprint database – will often be deposited across the border. Sometimes they will be bused back to the country concerned (unless it was Greece, which the EU agrees has too much on its plate); sometimes released after a spell in local detention. Survivors return and rebuild, and the game begins again. Their little woodland refuges are isolated; in the absence of the Red Cross hangar, which gave structure and rhythm to their waiting game, there has been a rise in microwars between gangs of smugglers and groups of migrants. Lay-bys and rest areas have sometimes been in fierce contention, with Vietnamese groups fending off Russian and Chechen gangs, and Eritreans battling with Kurdish smugglers. The growth of parasitic crime, on the back of unauthorised entry, is a price that France may have to pay for ensuring that the sans papiers along the Channel coast are kept out of the public eye.

All the same, UNHCR figures show that in 2010 the highest number of asylum applications in Europe, around 50,000, was lodged in France. In 2011 that figure rose to 60,000. Most applicants are from Asia and the Balkans. But in Calais I met a group from Darfur who were in Libya at the time of the uprising and made a terrified exit to Europe. One of them, A., had just been evicted from what’s known as Africa House, a deserted industrial building near another deserted industrial building which the authorities smashed up in 2010 because it was the site of the previous incarnation of Africa House: the trials of statelessness in Calais tend to repeat themselves.

Matters could get no worse, A. felt, if he lodged his asylum claim in France. ‘How did you enter Libya in the first place?’ a retired accountant volunteering for Secours Catholique asked, as we filled out the young man’s application in a set of prefab huts a few hundred yards from a scruffy British booze emporium. He’d crossed the frontier on a camel, he told us. The congenial accountant, it seemed to me, could already hear the laughter at the sous-préfecture. ‘Right,’ he said, with a look of resolve, ‘I think we’ll just put “truck”.’ A. has no connections in France and doesn’t speak the language, but he has escaped from a country where to be black and foreign was a life-endangering condition and applied to live in another where it is simply a disadvantage, which is a step forward, even by Europe’s accounting.

For the moment we mainly hear the din of battle, between the painstaking communitarian ideal and the forces of cosmopolitanism. Struggling up a Mediterranean beach to claim asylum after an epic journey is a powerful statement. So is the electric fence. But tens of thousands of prosperous, qualified people are also on this frontline, because byzantine visa regimes are denying them entry to EU countries. Managers who cannot hire the personnel they need are in the thick of it too. Last year a British Asian running a software engineering firm in the City told me he’d lost heart trying to apply to the Home Office for short-stay business visas for colleagues from abroad and given up completely on work permits for software geeks. He is now a regular outsourcer to India.

Europe’s tight immigration policy also brings its humanitarian pretensions into question: the holding camps, the charter flights with deportees in restraint positions, the virtual frontier creeping inexorably beyond the geographical border. All these, and the fact that more than 15,000 people have died in the last twenty years trying to circumvent European entry restrictions, cast doubt on the idea that European values, reinvigorated after World War Two, are synonymous with universal rights. The oddity is that many of the people who are refused entry have affirmed their faith in those values and championed those rights by making the journey in the first place. Can rights and values be universal if they seem, even after lengthy explanations of the communitarian case, to be rationed by a subset of rules about sovereign boundaries? Perhaps we should agree to think of rights and values as limited resources, and admit that Europe is now caught in a bitter struggle over who can or can’t access them.

The outcome of that struggle is less obvious than it seems. Plenty of people are disturbed by the consequences of European immigration policy, whatever they think of the principles. In France, when the Interior Ministry began detaining illegal immigrant children at the school gate in 2006, there was a surge in political fostering by indigenous families. Dozens of French children acquired temporary siblings, as their parents took in threatened minors. This radical solidarity prefers the moral case over any argument about national borders. In France, the deportation of Jews in the 1940s is still a vivid precedent.

A thin blue line of European technocrats and civil servants defends immigration as an answer to Europe’s ageing demographic profile, the doubtful future of pension provision and the shortage of indigenous unskilled labour. The door must be kept open, in this view, whatever politicians and the popular press have to say. For this group, principle is neither here nor there: outcomes are everything.

Libertarian elites firmly believe that the dust of protectionism should vanish behind vast columns of goods, services, capital and human beings moving freely around the world. This is both a principle and, it seems, a matter of expediency: they are quick to complain about the shortage of qualified labour on the nearest corner and go on to argue that a stream of unskilled, exploitable workers is necessary to maintain the local infrastructure on which they happen to depend if they’re to arrive at the office in functioning cabs on serviceable roads.

And so to the mystery of ordinary citizens. European views on immigration are mostly negative. According to an Ipsos poll of 17,000 respondents in 23 countries last summer, Europeans tend to feel that there are too many migrants and they congest public services. Many believe they are competing for jobs, despite evidence to the contrary. Migrants are not the enemy exactly, but they threaten to disrupt the orderly world we have struggled so hard to create, in which we stand a little lifelessly like the model citizens of a Lego village, everyone in his place, all of us transacting in our button currency. When asked to consider why human beings move in ever greater numbers, we shake our heads stiffly from side to side, as we did for the last research poll and the one before that. We grasp that migrants may be poor yet fail to see that more prosperity in the global south would probably mean more migration. And not necessarily to Europe: we might one day be competing for immigrants with countries such as Turkey or Brazil as patterns of human movement change. ‘In the future,’ the migration scholar Hein de Haas believes, ‘the question will no longer be how to prevent migrants from coming, but how to attract them.’

Still, from time to time we come to life and look around with a fresh eye. Another poll, conducted by Ipsos/Mori, commissioned by the Migration Observatory and published last September, suggests that British opposition to newcomers is lower, on the whole, in areas where immigrants have settled than it is elsewhere. The exception, oddly, is Scotland – a low immigration area – where 20 per cent of respondents would like to see more migrants. London thinks immigration should remain at current levels. In the Midlands and Wales, a narrow majority feels that immigration should be reduced ‘a lot’, and in the UK as a whole, 60 per cent or more believe the figures need to fall. But the point here is how much more widespread anti-immigration sentiment might have been, given this long moment of recession, and the strength of nativist sentiment, everywhere in Europe, in the face of globalisation. During the 1960s and 1970s, when immigration was a good deal lower than it is now, a series of surveys found a far greater percentage of Britons opposed to immigrants. Multiculturalism had something to teach us after all.

Among the recent books and websites consulted in the writing of this piece:
Debating the Ethics of Immigration: Is There a Right to Exclude? by Christopher Heath Wellman and Phillip Cole (Oxford, October 2011)
Exceptional People: How Migration Shaped Our World and Will Define Our Future by Ian Goldin, Geoffrey Cameron and Meera Balarajan (Princeton, April 2011)
Immigrant Nations by Paul Scheffer (Polity, May 2011)
The Migration Apparatus: Security, Labour and Policymaking in the European Union by Gregory Feldman (Stanford, November 2011)
Centre on Migration, Policy and Society, Oxford University (www.compas.ox.ac.uk, and its data platform, www.migrationobservatory.ox.ac.uk)
Clandestina: Migration and Struggle in Greece (clandestinenglish.wordpress.com)
Eurostat (epp.eurostat.ec.europa.eu)
Global Detention Project (www.globaldetentionproject.org)
Institute for Public Policy Research (www.ippr.org)
International Migration Institute (www.imi.ox.ac.uk)
Médecins du Monde (www.medecinsdumonde.org.uk)
Migrants’ Rights Network (www.migrantsrights.org.uk)
Migreurop (www.migreurop.org)

Voir encore:

The desperate journey of a trafficked girl

Every year, thousands of teen-agers from one city in Nigeria risk death and endure forced labor and sex work on the long route to Europe.
Ben Taub
The New Yorker
April 4, 2014

It was close to midnight on the coast of Libya, a few miles west of Tripoli. At the water’s edge, armed Libyan smugglers pumped air into thirty-foot rubber dinghies. Some three thousand refugees and migrants, mostly sub-Saharan Africans, silent and barefoot, stood nearby in rows of ten. Oil platforms glowed in the Mediterranean.

The Libyans ordered male migrants to carry the inflated boats into the water, thirty on each side. They waded in and held the boats steady as a smuggler directed other migrants to board, packing them as tightly as possible. People in the center would suffer chemical burns if the fuel leaked and mixed with water. Those straddling the sides could easily fall into the sea. Officially, at least five thousand and ninety-eight migrants died in the Mediterranean last year, but Libya’s coastline is more than a thousand miles long, and nobody knows how many boats sink without ever being seen. Several of the migrants had written phone numbers on their clothes, so that someone could call their families if their bodies washed ashore.

The smugglers knelt in the sand and prayed, then stood up and ordered the migrants to push off. One pointed to the sky. “Look at this star!” he said. “Follow it.” Each boat left with only enough fuel to reach international waters.

In one dinghy, carrying a hundred and fifty people, a Nigerian teen-ager named Blessing started to cry. She had travelled six months to get to this point, and her face was gaunt and her ribs were showing. She wondered if God had visited her mother in dreams and shown her that she was alive. The boat hit swells and people started vomiting. By dawn, Blessing had fainted. The boat was taking on water.

In recent years, tens of millions of Africans have fled areas afflicted with famine, drought, persecution, and violence. Ninety-four per cent of them remain on the continent, but each year hundreds of thousands try to make it to Europe. The Mediterranean route has also become a kind of pressure-release valve for countries affected by corruption and extreme inequality. “If not for Italy, I promise, there would be civil war in Nigeria,” a migrant told me. Last year, after Nigeria’s currency collapsed, more Nigerians crossed the sea than people of any other nationality.

The flood of migrants is not a new phenomenon, but for years the European Union had some success in slowing it. The E.U. built a series of fences in Morocco and started paying coastal African nations to keep migrants from reaching European waters. Many migrants spent years living in border countries, repeatedly trying and failing to cross. Muammar Qaddafi saw an opportunity. In 2010, he demanded that Europe pay him five billion euros per year; otherwise, he said, Libya could send so many migrants that “tomorrow Europe might no longer be European.”

The following year, as NATO forces bombed Libya, Qaddafi’s troops rounded up tens of thousands of black and South Asian guest workers in Tripoli, crammed them into fishing trawlers, and launched them in the direction of Italy. Then Qaddafi was killed, Libya descended into chaos, and its shores became impossible to police. Europe’s strategy had failed; by 2013, smuggling networks connected most major population centers in the northern half of Africa to Tripoli’s coast.

As African migrants head toward the Mediterranean, they unwittingly follow the ancient caravan routes of the trans-Saharan slave trade. For eight hundred years, black slaves and concubines were transported through the same remote desert villages. Now that the old slave routes are ungovernable and awash in weapons, tens of thousands of human beings who set out voluntarily find themselves trafficked, traded between owners, and forced to work as laborers or prostitutes. The men who enter debt bondage come from all over Africa, but the overwhelming majority of females fit a strikingly narrow profile: they are teen-age girls from around Benin City, the capital of Edo State, in southern Nigeria—girls like Blessing.

I visited Nigeria last fall, during the coronation of the new Oba, the traditional ruler of the Edo people, who will preside over spiritual matters until his death. The Oba chose the name Ewuare II, in tribute to a predecessor who assumed the throne around 1440. During the reign of Ewuare I, Benin City became the center of a powerful kingdom, which was eventually surrounded by more than nine thousand miles of moats and mud walls. Portuguese merchants traded with the Edo, and the Oba sent an ambassador to Lisbon. European accounts of Benin City, written during the next several hundred years, describe a kingdom rich in palm oil, ivory, and bronze statues, but also one that engaged in slavery and human sacrifice. The Edo, like other groups in the region, practiced traditional rituals involving local gods, which the Europeans called juju, a name that spread across West Africa; as Christian missionaries converted most of southern Nigeria, juju persisted as a set of parallel beliefs.

By the late eighteen-hundreds, the British had colonized much of Nigeria, but the Oba engaged them in a trade war and refused to allow them to annex his kingdom. In 1897, after the Edo slaughtered a British delegation, colonial forces, pledging to end slavery and ritual sacrifice, ransacked the city and burned it to the ground.

Today, Nigeria is Africa’s richest country, but the money that is set aside for public infrastructure is often embezzled or stolen by government officials. Benin City has daily power outages and few paved roads. As Nigeria’s economy has grown—spurred by oil extraction, agriculture, and foreign investment—so has the percentage of its citizens who live in total poverty. Some wealthy businessmen travel with paramilitary escorts; police officers demand bribes at gunpoint, and crippled beggars crawl through traffic near the Oba’s palace, tapping on car windows and pleading for leftover food.

One day, I went to the Uwelu spare-parts market, where adolescent boys lift car engines into wheelbarrows, and bare-chested venders haggle over parts salvaged from foreign scrap yards. A dirt path at the western end of the market leads to a shack where I saw a middle-aged woman dressed in purple selling chips, candy, soda, and beer. I asked if she was Blessing’s mother, Doris. She nodded and laughed, then started to cry.

Blessing’s family used to own a house and a small plot of land. Her father was a bricklayer, but he died in a car accident when Blessing was a little girl. The family was close to penniless, and Doris was left to raise her four children alone.

Blessing’s older brother, Godwin, began repairing cars in Uwelu. Her sister Joy went to live with an aunt. When Blessing was thirteen or fourteen, she dropped out of school and started an apprenticeship with a tailor, but he wanted money to train her, and after six months he let her go. She was despondent, and believed that she had no future.

Through friends, Blessing learned of a travel broker in Lagos, who said that he could get her a passport, a visa, and a plane ticket to Europe. Once Blessing found work there, he promised, she would earn enough to support the entire family. “She tell me that she want to go,” Doris said to me. “She say, ‘Mummy, we suffering. No food. Nothing.’ ” Doris sold the house and the land, and gave all the money to the broker, who promptly disappeared.

Doris and the children moved into a small apartment without plumbing or electricity and hung a portrait of the father above a broken couch. Blessing, who was tall and slender, with large eyes and prominent cheekbones, helped her mother sell provisions. In the evenings, she took the money they had earned to another market, where everything is a few cents cheaper, to restock the shop. They ate with whatever money was left, which meant that sometimes they didn’t eat.

Blessing blamed herself for her family’s troubles. Godwin told me that, in February of last year, “Blessing just left without telling anybody.”

The migration of young women out of Benin City began in the nineteen-eighties, when Edo women—fed up with repression, domestic chores, and a lack of economic opportunities—travelled to Europe by airplane, with fake documents. Many ended up doing sex work on the streets of major cities—London, Paris, Madrid, Athens, Rome. By the end of the decade, according to a report commissioned by the United Nations, “the fear of AIDS rendered drug-addicted Italian girls unattractive on the prostitution market”; Nigerians from Edo State largely filled the demand. The money wasn’t great, by European standards, but, before long, parents in Benin City were replacing ramshackle houses of mud and wood with walled-off properties. Lists of expensive assets—cars, furniture, generators—purchased with remittances from Europe were included in obituaries, and envious neighbors took note. Pentecostal ministers, preaching a gospel of prosperity, extolled the benefits of migration.

Women were sending back word of well-compensated employment as hairdressers, dressmakers, housekeepers, nannies, and maids, but the actual nature of their work in Italy remained hidden, and so parents urged their daughters to take out loans to travel to Europe and lift the family out of poverty. In time, sex workers became madams; from Italy, they employed recruiters, transporters, and document forgers in Nigeria.

By the mid-nineties, most Edo women who went to Europe in this way “were probably aware that they would have to engage in prostitution to repay their debts,” according to the U.N. report. “They were, however, unaware of the conditions of violent and aggressive exploitation that they would be subjected to.” Between 1994 and 1998, at least a hundred and sixteen Nigerian sex workers were murdered in Italy.

In 2003, Nigeria passed its first law prohibiting human trafficking. But it was too late. The U.N. report, published the same year, concluded that the industry was “so ingrained in Edo State, especially in Benin City and its immediate environs, that it is estimated that virtually every Benin family has one member or the other involved.” Today, tens of thousands of Edo women have done sex work in Europe, and some streets in Benin City are named for madams. The city is filled with women and girls who have come back, but some who can’t find work end up making the journey again.

Many of the original traffickers came from Upper Sakpoba Road, in one of the city’s poorest neighborhoods, where children hawk yams and sex workers earn less than two dollars per client. Nuns working for an organization called the Committee for the Support and Dignity of Women travel to local schools and markets, explaining to girls the brutality of the industry. But a nun told me that women in the market on Upper Sakpoba Road warn them off. “Many of them say we should not stop this trafficking, because their daughters are making money,” she said. “The families are involved. Everybody is involved.”

“I was a victim before, when I was very young,” one woman told me. “I was living with my auntie in Benin City,” she said. “She asked me if I would like to travel to Italy.” For the next six years, she travelled through Côte d’Ivoire, Mali, Algeria, and Morocco, working as a prostitute, sending money to her aunt, and believing that she would soon be brought to Europe. After she was abandoned in an oasis city in the Sahara, she made her way back to Nigeria. Today, she makes a living trafficking others.

In Benin City, important agreements are often sealed with an oath, administered by a juju priest. The legal system can be dodged or corrupted, the thinking goes, but there is no escaping the consequences of violating a promise made before the old gods. Many sex traffickers have used this tradition to guarantee the obedience of their victims. Madams in Italy have their surrogates in Nigeria take the girls to a local shrine, where the juju priest performs a bonding ritual, typically involving the girl’s fingernails, pubic hair, or blood, which the priest retains until she has repaid her debt to her trafficker.

One afternoon, I met an elderly Edo juju priestess who maintains a special relationship with the god who lives in the Ogba River. She wore a white sheet and a red parrot feather, and carried a wand decorated with charms, to detect any “demon priest” who challenged her spiritually. When I asked her to explain juju contracts, she said that all parties must obey them, “because the solution is from the gods.”

“You say that when you get there you will not run,” Sophia, a young woman who had come back from Europe, told me. In exchange for the madam covering travel expenses, the girl agrees to work for her until she has paid back the cost of the journey; the madam keeps her documents, and tells her that any attempt to flee will cause the juju, now inhabiting her body, to attack her. “If you don’t pay, you will die,” Sophia said. “If you speak with the police, you will die. If you tell the truth, you will die.”

The traffickers are no less convinced of juju’s efficacy. Last year, Italian police heard a madam, on a wiretapped call, tell an associate that one of her victims had broken her juju oath, and would die. As a guarantee, often “the madam films girls naked, swearing to her the oath of loyalty,” Sophia said. “She says if you run she is going to leak it on Facebook.” This had happened to one of Sophia’s friends, and, to prove it, she pulled up the video on her phone.

Before Blessing disappeared, she met with a Yoruba trafficker without telling her family, but she balked when she discovered that the woman wanted her to become a sex worker. Soon afterward, her friend Faith introduced her to an Igbo woman with European connections—she was elegant, well dressed, and kind. The woman promised Blessing and Faith that she could take them to Italy; she would pay for their journey, and find them jobs, and then they would pay her back. Blessing dreamed of completing her education, of buying back the home her mother had lost. She climbed into a van, along with Faith, the woman, and several other girls.

They began a perilous journey north. Avoiding territory controlled by the terrorist group Boko Haram, they crossed an unguarded part of Nigeria’s border with Niger. The fertile red soil of the tropics became drier, finer, and soon there were only withered shrubs in the sand. After several days and a thousand miles, they reached Agadez, an old caravan city at the southern edge of the Sahara.

In Agadez, locals pick dust out of their hair and eyes and ears and toenails, and sweep it out of their homes, but by the time they have finished it is as if they had never begun. Men wrap their heads and faces in nine-foot scarves, called chèches, and dress in flowing robes. Everyone wears sandals; even in the winter, the temperature can approach a hundred degrees.

Agadez has always been a transit point, a maze of mud-brick enclosures in which to eat and rest and exchange cargo before setting off for the next outpost. Its oldest walls were built some eight hundred years ago, and by 1449 it had become the center of a Tuareg kingdom ruled by the Sultan of Aïr, named for the local mountains. Traders stopped in Agadez while crossing the desert in miles-long caravans carrying salt, gold, ivory, and slaves. The Tuareg developed a reputation for guiding merchants through the desert, then robbing them.

Most of Niger’s population is concentrated in the south, in a semiarid band known as the Sahel, which runs across Africa. Beyond that, to the north, eighty per cent of Nigérien territory is desert, much of which is uninhabitable. Though the Tuareg make up just a tenth of Niger’s population, they control vast swaths of empty land. They have rebelled against the government several times, and, together with Toubou tribesmen, they have hoped to establish an independent Saharan state, spanning parts of Mali, Niger, Algeria, Chad, and Libya. The Tuareg and the Toubou signed a territorial agreement in 1875, but recently it has begun to fray. The two groups are currently engaged in bloody fighting across the border, in southern Libya.

All manner of contraband passes through Agadez—counterfeit goods, hashish, cocaine, heroin. Stolen Libyan oil is sold by the roadside in liquor bottles. After the fall of Qaddafi, Tuaregs and Toubous raided abandoned weapons depots in southern Libya and sold whatever they didn’t keep to insurgent groups in neighboring countries. By 2014, however, the value of the migration trade had surpassed that of any other business in the city.

Blessing’s van pulled into a walled-off lot containing a building known as a “connection house,” where dozens of migrants were guarded by men holding daggers and swords. There was nothing to do but wait. From other migrants, Blessing picked up the vocabulary of her surroundings: the boss was a “connection man”; the light-skinned Tuaregs were known as Arabos; the darker-skinned Toubous were referred to as Black Libyans. The woman still hadn’t given Blessing and Faith her name; she just said to call her Madam, and she never let them venture outside.

The compound was situated in a migrant ghetto, a shabby cluster of connection houses on the outskirts of the city. Niger belongs to the Economic Community of West African States (ECOWAS), a visa-free zone, so its western and southern borders are open to some three hundred and fifty million citizens of fourteen other countries. Most of the migrants had travelled more than a thousand miles by bus, and arrived in Agadez with the phone number of their connection man—usually a migrant turned businessman, of their same nationality or colonial heritage. Nigerians, Gambians, Ghanaians, and Liberians stuck together, because they spoke English; Malians, Senegalese, and Guineans could do business with any connection man who spoke French. For those who arrived without contacts, recruiters at the bus station offered transport across the desert. Migrants gathered at A.T.M.s and phone shops near the station. Once a deal was struck, the recruiters drove the migrants to the ghettos on motorcycles, and the connection men paid them a small commission.

Most women from Nigeria stayed inside the migrant ghettos. They didn’t need to work, because their travel had been paid for by traffickers in Europe. The connection houses were hot and crowded, but the women were fed and protected until it was time to cross the desert. Other Nigerian girls, who were on their own, had to do sex work in order to feed themselves and to finance the next stage of the journey. In Agadez, sex workers typically earn around three dollars per client, much of which goes to local madams, in exchange for room and board. One Nigerian teen-ager told me that it took her eighteen months and hundreds of clients to earn enough money to leave.

Most Nigerian brothels in Agadez are in the Nasarawa slum, a sewage-filled neighborhood a short walk from the grand mosque, the tallest mud-brick structure in the world. One afternoon, a young woman from Lagos sat outside a brothel holding the infant son of her friend Adenike, a seventeen-year-old girl, who was with a client. A few minutes later, a tall Toubou man emerged, adjusting his chèche. Adenike followed, wiping her hands on her spandex shorts. She picked up her baby, but soon another client arrived, so she passed the infant to another Nigerian girl, who looked no older than thirteen and was also doing sex work, and led the man past a hanging blanket and into her room.

Each Monday, Tuareg and Toubou drivers went to the migrant ghettos, collected cash from the connection men, and loaded some five thousand sub-Saharans into the beds of Toyota Hilux pickup trucks, roughly thirty per vehicle. They set off with a Nigérien military convoy, which would accompany them part of the way to Libya, a journey of several days. Some migrants brought small backpacks containing food and cell phones; others had nothing. One driver, a young Toubou named Oumar, told me that he had made the trip twenty-five times. When I asked him if he had to give bribes along the way, he listed amounts and checkpoints: seventy thousand West African francs (about a hundred and fifteen dollars) to the police before they got to the desert; ten thousand to the gendarmes at Tourayat; twenty thousand split between the police and the republican guard at Séguédine; another forty thousand at Dao Timmi for the military and the transit police; and, finally, at Madama, the last checkpoint before Libya, ten thousand to the military.

According to an internal report by Niger’s national police, obtained by Reuters, there were at least seventy connection houses in Agadez, each protected by a crooked police officer. In a separate investigation, Niger’s anti-corruption agency found that, because funds from the military budget were stolen in the capital, bribes paid by smugglers at desert checkpoints were essential to the basic functioning of the security forces. Without them, soldiers wouldn’t have enough money to buy fuel, parts for their vehicles, or food.

Shortly before I arrived in Agadez, Angela Merkel, the German Chancellor, came to Niger on a tour of African countries, hoping to reduce the flow of migrants, and promising development funds in return. “The well-being of Africa is in Germany’s interest,” she said. After her visit, everything changed. Security forces raided the ghettos, and arrested their former patrons. Military and police officers were replaced at all desert checkpoints between Agadez and the Libyan border. Niger’s President, Mahamadou Issoufou, announced that he and Merkel had agreed “to curb irregular migration.”

Mohamed Anacko, a Tuareg leader who serves as the president of the Agadez Regional Council, which oversees more than two hundred and fifty thousand square miles of territory, saw the situation differently. “Niger has a knife at its throat,” he told me. The city’s only functioning economy was the movement of people and goods. “Each smuggler supports a hundred families,” he said. If the crackdown continued, “these families won’t eat anymore.”

To address the crisis, Anacko called a Regional Council meeting and invited a dozen of the biggest smugglers in the Sahara—half were Tuareg, half Toubou, and all had fought in recent rebellions. Wearing chèches and tribal robes, they sat at two long tables in an airless meeting space at the Regional Council’s headquarters. More than four hundred smugglers had asked the council to represent them. Anacko promised to convey their grievances to the state, and to demand the release of their colleagues.

After Anacko’s opening remarks, a middle-aged Tuareg who went by the name Alber stood up and partly unwound his white turban, uncovering his mouth. “We are not criminals—we are transporters!” he shouted. “How are we going to eat? Take tourists? There are never any tourists! Never! We cannot live!” He pointed at me. “What do you want us to become? Thieves? We don’t want to be thieves! We don’t want to steal! What do you want us to do?”

Alber sat down, fuming. Across the table, a tall, handsome Toubou named Sidi stood up, furrowed his brow, and calmly argued that if the European Union really wanted to halt migration it should engage the smugglers, not pay off their government to arrest them. Another speaker reminded the group that they had rebelled in the past. Why should they stop smuggling without being offered other means to survive?

The next day, I met with Alber at his home, a mud-brick building in a neighborhood that was the site of frequent raids. He welcomed me inside and offered water from a large communal bowl. The room was dark. Three other men lounged on a couch, all of them heads of powerful smuggling families.

“I know more than seventy people who have been arrested,” Alber said. “But I don’t know the law. Nobody knows the specifics of the law.” Although an anti-migration law was passed in early 2015, it had never been seriously enforced; apparently, the Nigérien government had made little effort to inform the smugglers of its implications. Less than twenty per cent of Niger’s adult population is literate. Besides, Alber continued, “you can’t tell me not to take someone from Agadez to Madama. We’re in the same country. It’s like a taxi.”

Another smuggler, Ibrahim Moussa, spoke up. “Everyone calls them migrants, but we don’t agree,” he said. “They’re people of the ECOWAS. They’re at home in Agadez. We go just as far as the border. After that, they’re migrants.” (Later, however, Moussa and Alber offered to connect me with contacts in Libya.)

“Nobody would go into the desert if we had good options here,” Moussa added. “The desert is hell. You are always close to death.” He sighed. “The European Union—it’s because they’re living well that they want Niger to stop migration. Why can’t we live, too?”

There was further trouble. Boko Haram, Al Qaeda in the Islamic Maghreb, and other terrorist groups are leading insurgencies in the countries surrounding Niger, and suspected jihadis had recently killed twenty-two Nigérien soldiers near Agadez. A few days after that, an American aid worker was kidnapped and taken to Mali, and a notorious Toubou narco-trafficker was assassinated in public. There was also talk of the fighting between the Tuareg and the Toubou in Libya spilling across the desert and taking root in Agadez. Nobody knew whether to attribute the gunfire at night to a drug war, a tribal conflict, a personal vendetta, a migration raid, or an Islamist attack.

Every smuggler I met expressed concern that the crackdown in Agadez would leave local young men vulnerable to recruitment by jihadi groups. Previously, Moussa said, “every time we see something suspicious, we tell the state.” Tips from the desert, passed through the Nigérien military chain of command, can provide information to American and French counterterrorism operations in the region. (The United States is currently building a drone base in West Africa half a mile from Alber’s house.) But now, Alber said, “If I see a convoy of terrorists, will I tell the state? I will not, because I will be afraid of being arrested.”

“The desert is vast,” Moussa added. “Without us, the state would see nothing.”

“Have you seen the Aïr mountains?” Anacko asked me, in his office. “No Islamists can enter—none—because the population doesn’t want them. The people want peace. But if there is no more economic development, and the people are going to prison whenever they work with migrants, it’s certain: there will be jihadis in the mountains. I’m sure of it! And the day that the terrorists have a base in the Aïr the Sahel is finished.” He continued, “The Americans and the Europeans won’t be able to dislodge the terrorists from the mountains. It will be like Afghanistan. They will have created this, and the Islamic State will have been right. We’ll all become the Islamic State in the end.”

The crackdown had another immediate effect: more dead migrants. To avoid checkpoints, smugglers were taking unfamiliar routes and abandoning their passengers when they spotted what appeared to be a military convoy on the horizon.

“When you go to the Sahara desert, you will meet many skeletons,” a man from Benin City named Monday told me. During his trip north, the truck carrying him and twenty-seven other migrants had been attacked by bandits; a bullet had grazed his head, removing a tuft of hair. The truck had turned over and the driver had run away, leaving the migrants behind. Everybody scattered, except for Monday and another Nigerian, named Destiny, who used to work at the Uwelu market. They remained at the site of the wreckage. “After three days, one boy came back,” Destiny recalled. “He said the others died in the desert. He drank his piss. After that, he gave up. He died in front of us.” Nigérien troops found Monday and Destiny, and took them to Dirkou, an ancient salt-trading village now filled with abandoned migrants. Some steal food from locals and beg truckers to bring them to Libya; others are transported in military trucks back to Agadez, where they are deposited at the local U.N. migration facility.

“I know it’s a death game, but I don’t care,” Alimamy, a migrant from Sierra Leone, told me in Agadez. He had nearly died during his first attempt to cross the Sahara; now his money was gone, his smuggler was in jail, and he was looking for a way to try again. “If I make it to Italy, life will be O.K.,” he said. Back in Sierra Leone, “we are already dead while we’re alive.”

The crackdown had also trapped the sex workers in the Nasarawa slum. “When the road is safe, I can go,” a young woman from Benin City told me. She had just earned enough money to cross the desert when the route closed. “I will just have patience,” she said.

After the raids, it became impossible to pick up migrants at the connection houses and drive them into the desert. But there were other methods. Oumar, the Toubou smuggler, left Agadez in a Toyota Hilux with a Nokia G.P.S. unit, two hundred litres of water, and extra fuel. He got through the checkpoint at a narrow pass without any trouble. Fifty miles on, past the black volcanic boulders of the Aïr mountains, he and six other smugglers gathered and waited for their cargo to arrive. Huge trucks routinely transport workers and supplies from Agadez to gold and uranium mines in the desert. The workers, sometimes more than a hundred per truck, sit on top and cling to ropes. This time, however, when a truck pulled up, the men, their faces hidden in chèches, were not miners. The men climbed down. Oumar and the other smugglers put them in their vehicles and set off toward Libya, leaving behind an enormous cloud of dust.

After several hours in the mountains, Oumar reached the gates of the desert, the beginning of the Ténéré, an expanse of sand roughly the size of California. “It’s like the sea,” a seventeen-year-old Nigerian girl told me. “It don’t have a start, it don’t have an end.” Some years pass without a drop of rainfall. “Nothing lives there, not even insects,” Oumar said. “Sometimes you see birds, but if you give them water they die.”

Oumar stopped and let air out of his tires, for better traction in the soft sand. Navigating the Ténéré is always difficult; dunes form and re-form with the winds, so the horizon changes shape between journeys. Last summer, when a tire on one of the cars in Oumar’s convoy burst, the vehicle flipped, and seven migrants died. Another time, he watched a truck tumble down a dune—a frequent occurrence in the Ténéré. Everybody died, including the driver, and Oumar buried them under a thin layer of sand. On each trip, Oumar sees more desiccated corpses, covered and uncovered by the shifting sands. Migrants often fall out of trucks, and the drivers don’t always stop. When I asked him if he was afraid of dying in the Ténéré, he shook his head and clicked his tongue. “C’est normal,” he said.

Oumar’s convoy evaded the military for four days and several hundred miles, but the checkpoint at Dao Timmi, situated at a gap between mountains in the Djado Plateau region, is unavoidable. Since the crackdown, the guards there have almost doubled their prices. Oumar paid, and continued roughly a hundred and fifty miles to Madama, the last checkpoint before the Libyan border. There, the soldiers now charge what he used to pay for the entire journey.

At the Libyan border, a black line of asphalt marks the beginning of a long, smooth highway heading north. But any relief belies the lawlessness and the cruelty to come. Last fall, at a checkpoint, a migrant from Sierra Leone named Abdul looked on as a Libyan man harassed a teen-age girl from Nigeria. “There was some argument, so the man just cocked his gun and shot the girl in her back,” Abdul told me. “We took the lady to the Hilux.” The Libyans shouted “_Haya! _”—meaning they should get out of there. The girl was still alive, but the driver took a six-hour detour into the desert, to a sprawling migrant graveyard, where small rocks arranged in circles marked each of the hundreds of bodies in it. Passports and identity cards had been placed with some of the rocks. “Most of the names that I see were Nigerian names,” Abdul continued. “Mostly girls.” By then, the teen-ager had died.

Before leaving Agadez, migrants are typically given the phone number of a connection man in southern Libya. For some, that means disembarking in Qatrun, three Toubou checkpoints and two hundred miles past the border; for others, it means paying an extra thirty thousand West African francs (about fifty dollars) to reach Sebha, a Saharan caravan city another hundred and eighty miles north. Oumar always leaves Qatrun shortly after two o’clock in the morning, because Sebha is the site of unpredictable conflict among militias, proxy forces, and jihadis, and the safest time to get there is just before dawn.

In Sebha, Oumar pulled into the driveway of a small house, and the passengers gave him the phone numbers of their connection men. He called each one to collect his migrants. Those who travel on credit are considered the property of the connection men who pay for their journey. “If you enter Sebha and you didn’t already pay your money to the connection man, you will suffer,” a Ghanaian political refugee named Stephen told me. “Morning time, they will beat you! Afternoon! They will beat you! In the night, they will beat you! Dawn! They will beat you!” Stephen buried his head in his hands, and said, under his breath, “Sebha is not a good place, Sebha is not a good place, Sebha is not a good place.”

The connection houses in Sebha are especially dangerous for women and girls. One night, according to Bright, a seventeen-year-old boy from Benin City, a group of Libyans carrying swords started collecting women. “Some of the girls are pregnant—you see them. They are pregnant from the journey, not from home,” he said. “Raped.” A recent report commissioned by the U.N. estimated that nearly half the female refugees and migrants who pass through Libya are sexually assaulted, including children—often many times along the route. A twenty-one-year-old Nigerian named John told me that he had witnessed female migrants being murdered for refusing the advances of their Libyan captors.

Libya’s connection houses are usually owned by locals but partly run by West Africans. “Some of the Ghanaians treat us worse than the Libyans,” a young Ghanaian told me. Migrants are imprisoned, beaten with pipes, tortured with electricity, and then forced to call their relatives to get more money. Now that the negotiations are about who lives and who dies, the price of the journey often doubles.

“I was in prison for one month and two days,” a twenty-one-year-old Gambian named Ousmane recalled. The facility was run by Libyans, and, to clarify the stakes and to make room for more detainees, “every Friday they would kill five people,” he said. “Even if you pay, sometimes they don’t set you free—they say they will throw you out, but they just kill you instead.” Ousmane told the guards that he had no family to pay for him. “One Friday, they finally called my name,” he said. Because Ousmane was one of the youngest detainees, an older migrant, who also couldn’t pay, asked the Libyans to kill him in Ousmane’s place. Before they took the man outside, he told Ousmane, “When you go to the Gambia, go to my village and tell them I am dead.”

A few nights later, Ousmane escaped. He made his way back to Agadez and told his story to the U.N. migration agency, which helped him return to Gambia. In January, according to the newspaper Welt am Sonntag, the German Embassy in Niger sent a cable to Berlin corroborating these weekly executions, and comparing the conditions in Libya’s migrant connection houses to those of Nazi concentration camps. Sometimes the sick are buried alive.

Last spring, Blessing, Faith, and the madam left Agadez, crossed the desert, and made it to Brak, just north of Sebha, where they stayed in a private home. Their journey through the desert had been a blur of waiting, heat, thirst, discomfort, beatings, dead bodies, and fear. The madam continued to promise the girls education and lucrative work in Italy. It is unclear whether she was ever in a position to decide their fate; women who accompany girls across the desert are often only employees of traffickers in Italy. One day in Brak, the madam sold Blessing and Faith to the owner of a connection house, to work as prostitutes.

“It’s not what you told me!” Blessing said. “You told me that I’m going to Italy, but now you say you want to drop me here?” She started sobbing. She hadn’t sworn a juju oath, but the madam threatened to kill her.

In Benin City, Doris, Blessing’s mother, received a phone call from a Nigerian woman with an Italian number. It had been three months since her daughter had disappeared, and the caller told her that unless she paid four hundred and eighty thousand naira (about fifteen hundred dollars) Blessing would be forced to work as a prostitute. “I say to the woman that I cannot get it,” Doris told me.

That Sunday, at the weekly traders’ meeting in the Uwelu market, Doris explained Blessing’s plight and asked for help. Although Doris’s shop was already running on loans, the group approved her request, charging twenty-per-cent interest. Godwin, Blessing’s brother, dropped off the cash at a MoneyGram exchange service, using the details given by the woman on the phone. After that, there was no further word.

Blessing was delivered to another connection house in Brak. A few days later, armed men put her and several other migrants into the back of a truck, covered them with a blanket, and stacked watermelons on top, to conceal them from rival traffickers. The truck set off north, toward Tripoli. Faith stayed in Brak, because her family didn’t pay.

The drive to Tripoli from Brak takes all day and is plagued with bandits, known among migrants as the “Asma boys.” Like the connection men in Sebha, they rob black Africans, beat them, hold them captive, demand ransoms, and murder, sell, or enslave those who disobey orders or are unable to pay. Packed on top of one another in the trucks, and concealed under tarps and other cargo, the passengers can hardly breathe. Nevertheless, a teen-age Nigerian girl explained to me, “we can’t make noise, so that the Asma boys don’t catch us.” Sometimes, after unloading the cargo in Tripoli, the smugglers discover that the passengers have suffocated.

Blessing was taken to a large detention center, a concrete room in an abandoned warehouse somewhere near Tripoli. For months, she stayed inside with more than a hundred people, huddled next to other Nigerian girls for safety. Arbitrary beatings and rapes were common. Sometimes the migrants were given only seawater to drink. People routinely died from starvation and disease.

August 22nd came—Blessing’s birthday. But by then she had lost track of time. She cried every day, unaware of who controlled her fate and when she would be brought to the sea. When she sneezed, she wondered if it was a sign from God that her mother was thinking about her.

Outside the detention center, militias patrolled the streets in pickup trucks mounted with anti-aircraft guns. Libya is in the midst of a civil war; Tripoli is being fought over by two rival governments and a host of militias. Nevertheless, the European Union, desperate to quell the flood of migrants, has sent delegations to Tripoli to train and equip the coast guard. Militias, while purporting to police migration, sell migrants to smugglers and invite local Libyan builders to come to the detention centers and collect workers. “We have no choice,” a Nigerian man who cleaned houses, stacked cinder blocks, and worked on farms told me. “We can’t fight with them, because they have guns.”

“If you are sick and you go to them, they tell you, ‘Fuck you, black! Fuck you!’ ” Evans, a twenty-four-year-old Ghanaian, said. “As soon as they see you, they will cover their nose.” A Nigerian migrant who lived in Tripoli for four years told me that he was stabbed in the chest by a shop owner because, after paying for his items, he had asked for change. A Ghanaian said that a Libyan cut off his friend’s finger in order to steal his ring.

Migrants stuck in Libya have started recording warnings to their friends back home, and urging them to circulate the messages through WhatsApp. “Anyone who has family in Libya should pray for them,” a message sent to Ghanaians said. “They have bombed and killed our black siblings—Ghanaians—any black person.” Another message listed names of missing migrants. There was also a series of photographs and videos depicting migrants walking in a line with their hands behind their heads, like hostages, and scenes from a number of massacres. Some of the corpses had been beheaded. “Take a look for yourself,” another Ghanaian message urged. “If you have family in Libya and haven’t heard from them, you should be sad for them.”

Late one night last September, the guards at Blessing’s detention center roused the migrants and ordered them into a tractor-trailer. The truck dropped them at a beach west of Tripoli. Armed smugglers crammed them into a dinghy, prayed in the sand, and sent them out to sea.

For the previous several days, the Dignity I, a boat operated by Médecins Sans Frontières, had been patrolling a stretch of the Libyan coast—eight hours east, eight hours west, just beyond territorial waters—searching for migrants but finding none. The wind had been blowing from the north, sending six-foot waves crashing on Libya’s shores and making it impossible to leave. But now the air was warm and still, the water barely rippling, and so the rescuers expected thousands to come at once.

Shortly after 8 a.m., the first mate spotted Blessing’s dinghy, a speck on the southern horizon. Crew members lowered a small rescue vessel into the water, and I climbed aboard with them.

The rescue vessel eased alongside the dinghy, and we shuttled migrants back to the Dignity I in groups of around fifteen. As the rescue boat bobbed next to the larger ship, Nicholas Papachrysostomou, an M.S.F. field coördinator, helped Blessing stand up. She was nauseated and weak. Her feet were pruning; they had been soaking for hours in a puddle at the bottom of the dinghy. Two crew members hoisted her aboard by her shoulders. She stood on the deck with her arms crossed—sobbing, shivering, heaving, praising God.

When everyone was safely transferred to the Dignity I, a crew member tossed Papachrysostomou a can of black spray paint, which he used to tag the empty dinghy with its geographic coördinates and the word “Rescued.” (European naval ships used to focus exclusively on rescuing migrants; now they run an “anti-smuggling” operation, in which they assist with rescues, arrest migrants who drive the boats, and destroy abandoned dinghies, so that they can’t be reused.) As we towed the dinghy farther out to sea, three Libyan men in a speedboat approached. One lifted four silver fish out of a bucket. “Trade! Trade!” he said, in Arabic, extending his arms toward us. The men had spent the past half hour watching the rescue from around a hundred feet away, and wanted to take the dinghy’s motor back to Libya, to resell. Some Libyans steal the motors while the migrants are still aboard. Papachrysostomou waved them off. As we sped away to help another boat in distress, the Libyans circled back and took the motor.

More than eleven thousand Nigerian women were rescued in the Mediterranean last year, according to the International Organization for Migration, eighty per cent of whom had been trafficked for sexual exploitation. “You now have girls who are thirteen, fourteen, fifteen,” an I.O.M. anti-trafficking agent told me. “The market is requesting younger and younger.” Italy is merely the entry point; from there, women are traded and sold to madams all over Europe.

By the time we got back to the Dignity I, a nurse had logged each migrant’s nationality and age. Blessing had told the nurse that she was eighteen, but, suspecting that to be a lie, the nurse had tied a blue string around her wrist, signifying that Médecins Sans Frontières considered her to be an unaccompanied minor. Most of the Nigerian girls had a blue string. Madams coach the girls to say they are older, so that they are sent to Italy’s main reception centers, where migrants can move about freely. Otherwise, they end up in restrictive shelters for unaccompanied minors.

While the moment of rescue marks the end of most migrants’ debts to their smugglers, for the Nigerian girls it is only the beginning. “You’re delivering them to hell,” an M.S.F. staffer told me. M.S.F.’s focus is on saving lives, not on policing international waters, and it does not share suspicions about trafficking cases with the European authorities. “The moment you begin entering this part of the investigation, you are no longer a rescue boat,” Papachrysostomou said. “We need to maintain distances from just about everybody”—governments, smugglers, and traffickers alike.

This approach makes some staffers uneasy. One told me that they had been briefed by M.S.F. on the fact that criminal networks have co-opted sea rescues as a reliable means of transporting young African women to Europe’s prostitution market. That morning, the smugglers had given one of the migrants in a departing boat a satellite phone and the phone number of the Maritime Rescue Coördination Center, in Rome, which sends real-time alerts to ships in the Mediterranean. “Sometimes I feel as if we are the smugglers’ delivery service,” another M.S.F. staffer said. But at least twenty-three hundred people were saved from eighteen rubber dinghies on the day that Blessing was picked up, and, without the work of M.S.F. and several other N.G.O.s, many of them would have drowned.

The Dignity I headed for the port of Messina, on the eastern coast of Sicily, a journey of two and a half days. There were three hundred and fifty-five migrants on board. The youngest was three weeks old. Few had space to lie down, and it was difficult to walk among the bodies without stepping on limbs and torso.

Late that afternoon, Sara Creta, an Italian M.S.F. staffer, and I met with Blessing and another girl, Cynthia, who had grown up on a farm and then sold snacks on the streets of Benin City. Blessing and Cynthia had met on the dinghy, several hours earlier, and were now sitting with some other Nigerian girls. All of them looked underage, though they insisted that they were eighteen. Blessing smiled and spoke in nervous fragments while she massaged Cynthia’s swollen feet. She said that she had been kidnapped, but withheld the details. As Blessing spoke, Cynthia wept.

Creta tried to comfort the girls. “When you arrive in Italy, you are not obliged to do anything you don’t want to do,” she said. “In Italy, you are free. O.K.? Just follow your heart.” Blessing picked at her skin for a few seconds, then said, “I don’t have the opportunity.”

Three older Nigerian women appeared to be eavesdropping on the conversation. One of them—heavyset, with a sickle-shaped scar on her chin—interrogated me about my role on the ship, pursing her lips and raising her eyebrows when I told her that I was a reporter. She refused to respond to my questions, except to say, “I did not pay for my own journey.” She and the other two women spent most of the next two days perched on the ship’s railing, monitoring the younger women.

In Messina, the migrants disembarked in groups of ten. The Italian authorities gave them flip-flops, took photographs for immigration records, conducted medical exams, and registered them with Frontex, the E.U. border agency. Humanitarian workers introduced themselves to some of the girls whom they suspected of being under eighteen, but none of them accepted help. One Nigerian girl, who, on the Dignity I, had confessed that she was fourteen years old, later claimed that she was twenty-three.

The U.N. refugee agency had sent a representative, who carried flyers outlining the migrants’ legal rights, but they were printed in Tigrinya, the language of Eritrea and northern Ethiopia. Many people who might have been eligible for asylum told me that they had never heard of it. The Egyptians and the Moroccans were pulled out of line and directed to sit under a blue awning, where they remained for the rest of the afternoon, likely unaware that Italy has repatriation agreements with their home countries. Most of them would be taken to Sicily’s expulsion center, in Caltanissetta, and flown home.

The other migrants were led to a line of buses. The drivers wore masks, to guard against the smell. Blessing and Cynthia waved to me before boarding. The woman with the sickle-shaped scar got on the same bus

Many migrants were temporarily kept at Palanebiolo, a makeshift camp in a former baseball stadium on the outskirts of Messina, before being distributed among other centers throughout Italy. A huge concrete wall surrounds the complex; rusted rebar pokes through it, and lizards dart in and out of the cracks. A couple of days after being taken to Palanebiolo, a group of West African men who had been rescued by the Dignity I sat on a cinder-block ledge outside. They had no money or possessions, and complained that the food was lousy and the tents let in rainwater. They had received no medical attention—not even antiparasitic cream to treat scabies, which all of them had. Some were still wearing the same ragged clothes from their voyage, stiff with dried vomit and seawater.

In Italy, it is widely known that many contracts to provide services for the migrants are connected to the Mafia. The government allots reception centers thirty-five euros per migrant per day, but the conditions at Palanebiolo and elsewhere indicate that the money is not being spent on those who stay there. A few years ago, in a wiretapped call, Italian investigators heard a Mafia boss tell an associate, “Do you have any idea how much we earn off the migrants? The drug trade is less profitable.” Migrants are entitled to daily cash allowances of two euros and fifty cents; at Palanebiolo, they were given phone cards instead, which they sold on the streets nearby at a thirty-per-cent discount, so they could buy food, secondhand clothes, and, eventually, mobile phones.

I wasn’t allowed into Palanebiolo, but I found Cynthia outside. She told me that Blessing was still living there but had gone out for the morning with a Nigerian man who worked at the camp. A few hours later, Blessing and the man returned together. “He took me in a train!” she told me. She was still reeling from the novelty of what she had seen in the city center. “The white people—I saw many white people,” she said.

The girls told me their real ages—Cynthia was sixteen, Blessing was barely seventeen. They also claimed that they had told the truth to the Frontex agents, at disembarkation, but I was skeptical; Palanebiolo was supposed to house only adults. Together, we walked down the hill to have lunch. Near a busy intersection, we asked directions from a tall, bearded Nigerian man, named Destiny, who had crossed the Mediterranean in 2011 and now worked at a supermarket in Messina. His arms and neck were covered in religious tattoos; Cynthia thought he was handsome and invited him to join us. We walked to a nearby café, but as soon as we entered a waitress shooed us out, saying that the café was closed. Several tables were occupied by Italians enjoying coffee and pastries. We stood outside, deliberating other options, until the waitress poked her head out the door and told us to leave the property.

We headed back up the hill, to Palanebiolo. Blessing moved with slow, labored steps. Her joints ached and were still swollen from her time in detention in Libya. Destiny asked me where I was staying. “Oh, Palermo,” he said. “My favorite city.” He winked, and, switching to Italian so that the girls couldn’t understand, added, “That’s where I go to fuck the young black girls for thirty euros.”

Sex work is not a crime in Italy, but it attracts the attention of the police, so trafficking networks try to get residency permits for every girl they send to work on the streets. Having lied to Frontex about their ages, underage victims are eventually issued official Italian government documents claiming that they are eighteen or older; these shield them from police inquiries. Italian police wiretaps show that Nigerian trafficking networks have infiltrated reception centers, employing low-level staffers to monitor the girls and bribing corrupt officials to accelerate the paperwork. An anti-trafficking agent from the International Organization for Migration explained that, at centers like Palanebiolo, “the only thing the girl has to do is make a call and tell the madam she has arrived—which city, which camp. They know what to do, because they have their guys all over.”

In Palermo’s underground brothels, trafficked Nigerians sleep with as many as fifteen clients a day; the more clients, the sooner they can purchase their freedom. When people spit on them, the women go to the bushes to retrieve hidden handbags, take out their hand mirrors, and, by the dim yellow glow of the street lamps on Via Crispi, fix their makeup. Then they get back to work.

“There’s an extraordinary level of implicit racism here, and it’s evident in the fact that there are no underage Italian girls working the streets,” Father Enzo Volpe, a priest who runs a center for migrant children and trafficking victims, told me. “Society dictates that it’s bad to sleep with a girl of thirteen or fourteen years. But if she’s African? Nobody gives a fuck. They don’t think of her as a person.”

Twice a week, Father Enzo loads a van with water and snacks and, in the company of a young friar and a frail old nun, sets off to provide comfort and assistance to girls on the streets. His first stop, one Thursday night last fall, close to midnight, was Parco della Favorita, a nine-hundred-acre park at the base of Mt. Pellegrino, known as much for prostitution as for its views of the Tyrrhenian Sea. Father Enzo parked the van near a clearing. Four Nigerian women emerged from the woods, where they had made a small fire with twigs and plastic chip bags. “Buona sera, Vanessa,” Father Enzo said. “Good evening. God bless you.”

Everyone gathered in a circle, prayed, and sang church songs that the girls had learned in Nigeria. A car approached, and out of it came Jasmine, who looked to be around fifteen years old. “It’s my birthday,” she said. Someone asked how old she was. She paused, then said, “Ventidue”—twenty-two. The nun had brought a birthday cake. “If we come and pray with them and give them medical information, it’s fine,” Father Enzo told me. “But, if you go and ask questions about how the network works, they say nothing. They disappear.”

Two weeks after disembarking in Messina, most of the migrants from the Dignity I had either run away from Palanebiolo or been transferred to other camps. Blessing and Cynthia stayed, and began to venture into the city. One Sunday morning, an Italian woman noticed the girls at church, and took them for a coffee—their first ever. Another woman gave them secondhand clothes. I bought them anti-inflammatory medication and treatments for scabies and lice.

The girls soon learned how to count to ten in Italian. They also picked up Italian words for various things they encountered: Tomato. Butterfly. Stomach ache. Cynthia shouted “_Ciao! _” at every passing motorist, pedestrian, and dog, and was delighted when it elicited a friendly, if puzzled, response. “She is a village girl,” Blessing teased. “I like greeting everybody!” Cynthia replied. A car pulled up to the intersection where the girls were sitting. “_Ciao! _” Blessing called to the driver. The driver stared straight ahead and rolled up her window.

The girls marvelled at a double-decker bus, and spent an hour sitting next to an electric gate at an apartment complex, watching it open and close for arriving cars. Blessing picked up a supermarket catalogue that she found on the road, and the girls pointed at items, trying to identify them from the pictures and the Italian names. Cynthia started reading a page in mock Italian. “Sapudali,” she said. “Shekatabratabrotochikamano.”

A number of passing cars caught Blessing’s eye, but she was especially impressed by the design of a small, gray Nissan Qashqai S.U.V. “Wow, I love this ride!” she said. “It is one of the best kinds in town.” She started blowing kisses at it, and spoke of it for the rest of the day. “It is the best car,” Cynthia agreed. “Everything is the best.”

“In Italy, we’re very good at the process of emergency reception—the humanitarian aspect,” Salvatore Vella, a prosecutor in the Sicilian city of Agrigento, told me. “They arrive. We give them something to eat. We put them in a reception center. But after that? There is no solution. What do we do with these people?” Vella looked out the window. “Let’s be honest: these reception centers, they have open doors, and we hope that they leave. Where to? I don’t know,” he said. “If they go to France, for us that’s fine. If they go to Switzerland, great. If they stay here, they work on the black market—they disappear.”

Most of Palermo’s migrants live in Ballarò, a crowded old neighborhood of winding cobblestoned alleyways and hanging laundry which is the site of illegal horse races and Palermo’s largest open-air market. At dusk, young men whistle at passersby and tell them the price of hashish. On Sundays, at around five o’clock in the morning, thrifty locals browse il mercato delle cose rubate, “the market of stolen goods,” where you can find televisions, toilet seats, chandeliers, ovens, sunglasses, leather jackets, cabinets, jewelry, iPhones, seven-piece dining sets.

One night in Ballarò, I met with a former drug dealer from Mali at an outdoor bar that smelled like sweat, weed, and vomit. Sex workers walked past in red fish-nets and six-inch stilettos. On the corner, two men grilled meat over a trash fire. Italians and Africans exchanged cash and drugs, unbothered by the presence of witnesses. “This is the power of the Nigerian mafia,” the Malian said. “It gives work to those people who don’t have papers.”

At street level, Ballarò looks to be largely under the control of Nigerian gangs. The most powerful group, called Black Axe, has roots in Benin City and cells throughout Italy, and has carried out knife and machete attacks against other migrants. But, although the Nigerian gangs are armed and loosely organized, none of them ultimately work alone. “If I want to deal, I have to talk to the Sicilian boss,” the Malian explained. He said that, unless a dealer gives the Cosa Nostra its cut of the business, “O.K., you can make it work for two days, but if they understand that you are doing something”—he whistled and started sawing at his neck with a finger—“they eliminate you.” Last year, after a street brawl near Ballarò, an Italian mobster shot a Gambian migrant in the back of the head.

Italian officials and local criminals agree that the Cosa Nostra profits at both ends: Nigerian bosses buy drugs in bulk from the Mafia, then pay an additional pizzo—protection money—for the right to deal. For generations, Ballarò has been under the control of the D’Ambrogio family, whose patriarch, Alessandro, is currently in prison. In public, African dealers are afraid to utter his name louder than a whisper, though the family’s business in Palermo is widely known: it owns at least nine funeral parlors.

It is impossible to say how many Nigerians work in Ballarò’s brothels, but many of them are abused by clients, and severely beaten, branded, or stabbed by their madams. “I never went outside,” a former prostitute named Angela told me. Her madam, an Edo woman named Osasu, picked up girls from the camps before they got their residency permits, and kept sixteen of them captive. Angela was locked inside for two months and forced to have sex with eight men each day, while Osasu collected her earnings. When Angela became severely ill after a miscarriage—she had been raped in Agadez, several months earlier—Osasu kicked her out. An elderly Italian woman took her to the police station. The authorities listened to her story, then repatriated her to Benin City. To this day, she told me, “I don’t even know what city I was in.”

According to Vella, the Sicilian prosecutor, violence against Nigerian prostitutes is rarely investigated, because “the tendency, here in Italy, has been to not look at criminal organizations as long as they’re committing crimes only against non-Italians.” One consequence, he said, is that Nigerian gangs have spent at least fifteen years “collecting vast sums of money, arming themselves,” and exploiting underage girls with impunity. (Vella has led groundbreaking investigations into Nigerian crime, resulting in the convictions of several traffickers.)

A security official in Palermo told me that his team, which is focussed on Nigerian crime but employs no Nigerians, considers Ballarò to be practically impenetrable. With virtually no on-the-ground access, Vella explained, roughly eighty per cent of the investigative work on Nigerian crime involves wiretapping phone calls that the police cannot understand. “We have thousands of people living here who speak languages that, fifteen years ago, we didn’t even know existed,” Vella said. “The person I select to listen to wiretaps is usually an ex-prostitute or a girl who works in a bar. I need to trust her, but I don’t even know her.” These obstacles are further compounded by security threats. “During a trial, I have to call up the interpreter to testify,” he continued. Her name and birthplace are written into the public record, and the trafficking networks are so well established that, “with a Skype call or a text message, they have the ability to order their associates to go into a small village in Nigeria and burn down houses with people inside them.”

Most girls don’t know the extent of their debt until they arrive in Italy, when they are told that they owe as much as eighty thousand euros. Some madams extend the debts by charging the girls for room, board, and condoms, at exorbitant rates. One night in Palermo, I spoke with three Nigerian women who were working the streets near Piazza Rivoluzione. One of them had grown up on Upper Sakpoba Road, before coming to Italy “as a little girl,” she said, and being repeatedly raped. She despised the work but couldn’t leave it, because, after five years in Palermo, she still owed her madam thousands of euros.

For the authorities, one of the most confounding aspects of the sex trade is that Nigerian trafficking victims almost never denounce their captors. Most fear deportation, and also the consequences of breaking the juju oath. “I hear this juju killed many girls,” Blessing told me. “This spell is effective.”

A few weeks after reaching Italy, some of the Nigerian girls from the Dignity I had got phones, and one of them circulated a WhatsApp message that warned of a juju priest living in Naples, named Chidi, who used “evil powder” to manipulate women. “He has killed and destroy many girls in Europe,” it said. The message also included Chidi’s phone number, and instructed recipients to save it so that they would know not to answer if the devil called.

One afternoon, a former sex worker from Nigeria introduced me to an elderly Ghanaian woman, a retired wigmaker who is known in Ballarò as the Prophetess Odasani. In the past decade, Odasani has helped many Nigerian women escape prostitution by challenging juju on a spiritual level. Dressed in shining blue robes, she took me to the base of Mt. Pellegrino, where she picked up a wooden staff and started walking up the mountain. We soon reached a small clearing, a space she calls Nowhere for Satan Camp. For the next half hour, Odasani sang and prayed and spoke in tongues.

“They have bad spirits inside them—that’s why they do prostitution,” Odasani said. To free girls from their juju curses, she performs a kind of exorcism. “I ask the spirit, What is your name? And the spirit answer.” When she asks why it is inhabiting the person, she said, the spirit explains the debt bondage, at which point “I say, O.K., in the name of the Lord, depart from the person. Depart! Depart from my daughter!” Eventually, the juju leaves the girl’s body, “and then she is free.”

“The madam still asks for money,” Odasani said. “I tell the girl to tell the madam that she will pay a little bit”—but by doing housework and cooking, not prostitution. “And if she continues to do these bad things to you I will pray to Jesus Christ to attack her spiritually.”

After two months in Italy, Blessing, Cynthia, and a sixteen-year-old girl named Juliet were the only migrants from the Dignity I who were still at Palanebiolo. Blessing told me that several girls from the boat had left the camp in the company of their traffickers.

Blessing wanted to leave the camp, too. “I am tired of pasta,” she said, clicking her tongue in frustration. “I miss Nigeria, where people know how to cook.” She missed her mother, and was annoyed that she hadn’t yet had an opportunity to pursue an education in Italy. Minors are supposed to be enrolled in schools, but, I had since learned, the girls had been left in Palanebiolo because all the restrictive centers for underage migrants in Sicily were full. (This winter, Palanebiolo was shut down, and the girls were transferred to a shelter for minors.)

In Benin City, Blessing’s schoolbooks are still piled on a shelf in her former bedroom, but Doris sold her mattress to buy food. The room is occupied by Blessing’s younger sister, Hope, who is now fifteen and has dropped out of school to help Doris at the shop. In order for the family to keep the apartment, Godwin helps with the rent, which is thirty dollars per month. The debt Doris took on to free Blessing in Libya continues to mount.

“I don’t know how my mummy, she will recover that money. But I can’t go and sell myself, even though I need money for them,” Blessing said. “I better go to school. I promised myself, and I promised my mum.” Blessing dreams of building her mother a house that’s surrounded by a wall so high that thieves break their legs when they try to scale it. The compound will have an electric gate. “My mum, I will spoil her,” she said. “The reason I’m here now is my mummy. The reason I am alive today is my mum. The reason that I will not do prostitution is my mummy.” Tears streamed down her face. “I am my mummy’s breath of life.”

Blessing, Juliet, and a Nigerian girl named Gift walked down the hill singing church songs and drawing smiles from locals. The sky was gloomy, and soon it started to drizzle. But they kept walking, farther from the camp than they had ever been. Eventually, they reached a pebble beach, a few miles north of the port of Messina.

The rain stopped, and for a moment two bright rainbows shone over the short stretch of water separating Sicily from the mainland.

“It comes from the sea,” Blessing said of the double rainbow. “Look at it now. It is going down.”

“Yes, it comes from the sea,” Gift said.

“And then it go into the sky.”

“Yeah.”

A cloud shifted. “It is finished now,” Blessing said. Gift nodded. “It has gone back to the sea.”

The girls prayed. Then Blessing stepped into the water, spread her arms wide, and shouted, “I passed through the desert! I passed through this sea! If this river did not take my life, no man or woman can take my life from me!” ♦

Reporting for this piece was facilitated by a grant from the Pulitzer Center on Crisis Reporting.

This article appears in the print edition of the April 10, 2017, issue, with the headline “We Have No Choice.”

  • Ben Taub joined The New Yorker as a staff writer in 2017

Voir enfin:

Border Vigils: Keeping Migrants Out of the Rich World by Jeremy Harding – review
Andy Beckett on the troubles of refugees and economic migrants
Andy Beckett
The Guardian
16 Nov 2012

Near the end of this tightly-coiled, unpredictable book, a border guard invites the author to try scaling a fence. The fence is one of a pair intended to stop illegal immigrants entering Ceuta, the Spanish city surrounded by Morocco which is a favoured way into Europe from Africa. Overcoming this barrier, Harding discovers, « took about 45 seconds. Balancing for the turn at the top, where the only handhold is a straight line of clipped wire, I cut both hands. » The guard is unmoved: « [He] said he had watched migrants take both fences in less than 20 seconds. »

In an era of footloose capitalism, stark inequality between countries, and ever more information about foreign job possibilities, it is not hard to present the fortifying of national frontiers against immigration as essentially futile. Harding sees restricting migration this way as a « morose task »: the European Union, he points out, has a land border of « nearly 9,000km » and a coastline of « another 42,000km ». Ingenious people-smugglers and indefatigable would-be migrants talk to him in stranger-than-fiction, concrete detail about their schemes for gatecrashing the rich world. One regular breacher of the Mexican-American desert border endured a three-day, not untypical crossing: « He was flayed below the knees by cacti and when his shoes came to pieces … he walked the last day barefoot over red rock, a coarse oxidised sandstone … The soles of each foot [became] a single blister from ball to heel, like a gel pack. [From America] he was deported again… [He made] his next attempt shortly afterwards … »

Yet apparently doomed government policies can still have large consequences. Harding’s panoramic volume, an expansion and updating of his 2000 book The Uninvited, surveys the vast military-industrial complex that has grown up to police immigration across the rich world. In recent years, the economic slump has made immigration even more politically sensitive than during more confident eras. His underlying stance is liberal: broadly supportive of the migrants, highlighting the human cost when their desires are blocked. But as a longstanding writer on the ambiguous relationships between rich and poor countries, he is too streetwise to be pious. He is alert to the complexities of a world where refugees and economic migrants are not always easy to tell apart – even in the minds of the immigrants themselves – and where the same traffickers smuggle people, willing and not, and other illegal cargoes. « Nothing in the world of unauthorised migration, » he writes early on, « is quite what it seems. »

His first frontier report is from the narrow sea between Albania and southeast Italy. Riding in an Italian police speedboat, he sits in on a night pursuit of a people-smugglers’ inflatable. In the hands of a more macho writer, the encounter would be all hardware and adrenaline, with the politics of the situation lost in all the spray and tight turns, but Harding keeps the action to a single taut paragraph. « A chase is dramatic, » he writes, « and largely symbolic. » The smugglers get away.

Harding is more interested in loitering and listening in the migrant camps on both sides of the rich world’s borders. In government detention centres for captured immigrants, and more sympathetic charity-run compounds, and muddy, improvised illegal settlements, he speaks to people from Afghanistan and Albania and Ethiopia, carefully using indirect quotation and only first names. The Afghan (« young, personable … spoke fair English ») is a former soldier in the western-backed Afghan National Army: « Early in 2011, going home on leave, he was called to account by local Taliban as a collaborator and told he would have to take part in a car-bomb attack on a nearby hospital if he wanted to redeem himself. » He refused, left his family behind, and made his way to northern France. From there, he hopes to steal further north to Birmingham, to join his recently arrived cousin, who has also fled Afghanistan for political reasons. « The west’s exertions on far-off battlefields, shaping a world in its likeness, » writes Harding, have helped prompt the great northward migration so many western politicians fear and decry. « In ways we fail to acknowledge, we issue the invitation and map [the migrants’] journeys towards us. »

Harding makes his ambitious, continent-crossing arguments in economical, sometimes elegant, usually understated prose. Occasionally, he is so understated that the book becomes an erudite murmur when it should be clearer and louder. Two middle chapters on immigration law and the slowly evolving attitudes of western officialdom, while authoritative, become a little airless: you start to crave Harding’s return to the border.

Once or twice, he abandons his cool, observational tone to let off a potent bolt of anger. A steely sentence is aimed at the age-old tabloid spectre of the immigrant « scrounger »: « Social security entitlements come low on the list of priorities for the survivor of an ‘anti-terrorist’ operation in Turkish Kurdistan who leaves his village on horseback … raises the cost of a passage to sanctuary … buys a place on a boat to Albania and, three months later … is invited to step out of a lorry on the A3 and make his way to a police station in Guildford. »

In Arizona, author becomes participant-observer as Harding helps push wheelbarrows of water containers to a desert water station, set up by a pro-immigrant charity, Humane Borders. Drawing a clever, resonant parallel, he notes the similarities between America’s intensifying efforts against illegal Mexican arrivals – only intermittently reversed by Obama – and the country’s wars abroad: ever-bigger fortifications; the detection, pursuit and forced deportation of wily-seeming foreigners; the dusty, mountainous, hard-to-control landscape. As with the « war on terror » – another reason for the west’s anti-immigrant turn – this semi-war on illegal migrants has eroded civil liberties, with anyone Mexican-looking quite likely to be harassed by officialdom for the most minor civil offences, or on no pretext at all, to see if they have the correct immigration status. Harding fears the EU is hardening likewise: into « a federation of police states » for migrants.

However, he is not starry-eyed about the alternative promoted by « libertarian elites », usually free-market absolutists or businessmen wanting cheaper labour, of an immigration free-for-all. While respecting their consistency – it is the many free-marketeers who demand unhindered movement for goods and capital, but oppose it for people, who really draw his scorn – Harding is not an anarchist. He thinks states have the right to meaningful borders. And he is frank about the increased competition for resources that immigration can bring. At his own children’s north London primary, with « dozens » of pupils from the former Yugoslavia, « a sour parental anxiety stirs … at the thought of language difficulties in the classroom and the diversion of resources to cope with them. » He does not wholly exempt himself.

Refreshingly for a liberal, Harding does not present migrants solely as victims, but as assertive, sometimes selfish, sometimes on their way to becoming powerful. It helps that he knows well most of the countries they come from. Having detailed the cruelties and absurdities of much western policy towards them over the last decade and a half, he only offers the briefest sketch of a better approach. It would involve « rethinking the economic relationship between richer and poorer countries », using migrants as economic « ferrymen » to carry money and energy and ideas between the two worlds, much more equally in both directions than currently, and with far greater government assistance.

It sounds ambitious. But it’s probably less far-fetched than expecting the west’s half-built anti-migrant fortress to hold for the long term. Besides, by then, the immigration issue may have changed shape entirely. Harding quotes the Dutch migration expert Hein de Hass: when western countries are genuinely caught up by the big emerging economies, the « question will no longer be how to prevent migrants from coming, but how to attract them. » Nothing reveals that a city is dying like a lack of foreigners.

Andy Beckett’s When the Lights Went Out is published by Faber.

Voir par ailleurs:

Slouching Towards Bethlehem

Joan Didion

The Saturday Evening Post

September 2″, 1967

Things fall apart; the center cannot hold;
Mere anarchy is loosed upon the world . . .
Surely some revelation is at hand;
Surely the Second Coming is at hand . . .
And what rough beast, its hour come round at last,
Slouches towards Bethlehem to be born?
—W.B. Yeats

The center was not holding. It was a country of bankruptcy notices and public-auction announcements and commonplace reports of casual killings and misplaced children and abandoned homes and vandals who misspelled even the four-letter words they scrawled. It was a country in which families routinely disappeared, trailing bad checks and repossession papers. Adolescents drifted from city to torn city, sloughing off both the past and the future as snakes shed their skins, children who were never taught and would never now learn the games that had held the society together. People were missing. Children were missing. Parents were missing. Those who were left behind filed desultory missing-persons reports, then moved on themselves.

It was not a country in open revolution. It was not a country under enemy siege. It was the United States of America in the year 1967, and the market was steady and the GNP high, and a great many articulate people seemed to have a sense of high social purpose, and it might have been a year of brave hopes and national promise, but it was not, and more and more people had the uneasy apprehension that it was not. All that seemed clear was that at some point we had aborted ourselves and butchered the job, and because nothing else seemed so relevant I decided to go to San Francisco. San Francisco was where the social hemorrhaging was showing up. San Francisco was where the missing children were gathering and calling themselves “hippies.” When I first went to San Francisco, I did not even know what I wanted to find out, and so I just stayed around awhile and made a few friends.

A sign on Haight Street, San Francisco:
Last Easter Day
My Christopher Robin wandered away.
He called April 10th
But he hasn’t called since
He said he was coming home
But he hasn’t shown.

If you see him on Haight
Please tell him not to wait
I need him now
I don’t care how
If he needs the bread
I’ll send it ahead.

If there’s hope
Please write me a note
If he’s still there
Tell him how much I care
Where he’s at I need to know
For I really love him so!

Deeply,
Marla

I am looking for somebody called Deadeye (all single names in this story are fictitious; full names are real), and I hear he is on the Street this afternoon doing a little business, so I keep an eye out for him and pretend to read the signs in the Psychedelic Shop on Haight Street when a kid, 16, 17, comes in and sits on the floor beside me.

“What are you looking for?” he says.

I say nothing much.

“I been out of my mind for three days,” he says. He tells me he’s been shooting crystal, which I pretty much know because he does not bother to keep his sleeves rolled down over the needle tracks. He came up from Los Angeles some number of weeks ago, he doesn’t remember what number, and now he’ll take off for New York, if he can find a ride. I show him a sign on the wall offering a ride to Chicago. He wonders where Chicago is. I ask where he comes from. “Here,” he says. I mean before here. “San Jose. Chula Vista, I dunno,” he says. “My mother’s in Chula Vista.”

A few days later I see him in Golden Gate Park. I ask if he has found a ride to New York. “I hear New York’s a bummer,” he says.

Deadeye never showed up that day, and somebody says maybe I can find him at his place. It is three o’clock and Deadeye is in bed. Somebody else is asleep on the living-room couch, and a girl is sleeping on the floor beneath a poster of Allen Ginsberg, and there are a couple of girls in pajamas making instant coffee. One of the girls introduces me to the friend on the couch, who extends one arm but does not get up because he is naked. Deadeye and I have a mutual acquaintance, but he does not mention his name in front of the others. “The man you talked to,” he says, or “that man I was referring to earlier.” The man is a cop.

The room is overheated and the girl on the floor is sick. Deadeye says she has been sleeping for 24 hours. “Lemme ask you something,” he says. “You want some grass?” I say I have to be moving on. “You want it,” Deadeye says, “it’s yours.” Deadeye used to be a Hell’s Angel around Los Angeles, but that was a few years ago. “Right now,” he says, “I’m trying to set up this groovy religious group — ‘Teen-age Evangelism.’”

Don and Max want to go out to dinner, but Don is on a macrobiotic diet so we end up in Japantown. Max is telling me how he lives free of all the old middle-class Freudian hang-ups. “I’ve had this old lady for a couple of months now, maybe she makes something special for my dinner, and I come in three days late and tell her I’ve been with some other chick, well, maybe she shouts a little but then I say, ‘That’s me, baby,’ and she laughs and says, ‘That’s you, Max. ‘“ Max says it works both ways. “I mean, if she comes in and tells me she wants to have Don, maybe, I say, ‘OK, baby, it’s your trip.’”

Max sees his life as a triumph over “don’ts.” The don’ts he had done before he was 21 were peyote, alcohol, mescaline, and Methedrine. He was on a Meth trip for three years in New York and Tangier before he found acid. He first tried peyote when he was in an Arkansas boys’ school and got down to the Gulf and met “an Indian kid who was doing a don’t. Then every weekend I could get loose I’d hitchhike 700 miles to Brownsville, Texas, so I could pop peyote. Peyote went for thirty cents a button down in Brownsville on the street.” Max dropped in and out of most of the schools and fashionable clinics in the eastern half of America, his standard technique for dealing with boredom being to leave. Example: Max was in a hospital in New York, and “the night nurse was a groovy spade, and in the afternoon for therapy there was a chick from Israel who was interesting, but there was nothing much to do in the morning, so I left.”

We drink some more green tea and talk about going up to Malakoff Diggins, a park in Nevada County, because some people are starting a commune there and Max thinks it would be a groove to take acid there. He says maybe we could go next week, or the week after, or anyway sometime before his case comes up. Almost everybody I meet in San Francisco has to go to court at some point in the middle future. I never ask why.

I am still interested in how Max got rid of his middle-class Freudian hang-ups, and I ask if he is now completely free.

“Nah,” he says. “I got acid.”

Max drops a 250- or 350-microgram tab every six or seven days.

Max and Don share a joint in the car, and we go over to North Beach to find out if Otto, who has a temporary job there, wants to go to Malakoff Diggins. Otto is trying to sell something to some electronics engineers. The engineers view our arrival with some interest, maybe, I think, because Max is wearing bells and an Indian headband. Max has a low tolerance for straight engineers and their Freudian hang-ups. “Look at ’em,” he says. “They’re always yelling ‘queer,’ and then they come prowling into the Haight-Ashbury trying to get a hippie chick.”

We do not get around to asking Otto about Malakoff Diggins because he wants to tell me about a 14-year-old he knows who got busted in the Park the other day. She was just walking through the Park, he says, minding her own, carrying her schoolbooks, when the cops took her in and booked her and gave her a pelvic. “Fourteen years old,” Otto says. “A pelvic.”

“Coming down from acid,” he adds, “that could be a real bad trip.”

I call Otto the next afternoon to see if he can reach the 14-year-old. It turns out she is tied up with rehearsals for her junior-high-school play, The Wizard of Oz. “Yellow-brick-road time,” Otto says. Otto was sick all day. He thinks it was some cocaine somebody gave him.

There are always little girls around rock groups — the same little girls who used to hang around saxophone players, girls who live on the celebrity and power and sex a band projects when it plays — and there are three of them out here this afternoon in Sausalito where a rock group, the Grateful Dead, rehearses. They are all pretty and two of them still have baby fat and one of them dances by herself with her eyes closed.

I ask a couple of the girls what they do.

“I just kind of come out here a lot,” one of the girls says.

“I just sort of know the Dead,” the other says.

The one who just sort of knows the Dead starts cutting up a loaf of French bread on the piano bench. The boys take a break, and one of them talks about playing at the Los Angeles Cheetah, which is in the old Aragon Ballroom. “We were up there drinking beer where Lawrence Welk used to sit,” he says.

The little girl who was dancing by herself giggles. “Too much,” she says softly. Her eyes are still closed.

Somebody said that if I was going to meet some runaways I better pick up a few hamburgers, cola, and French fries on the way, so I did, and we are eating them in the Park together, me, Debbie, who is 15, and Jeff, who is 16. Debbie and Jeff ran away 12 days ago, walked out of school one morning with $100 between them. Because a missing-juvenile is out on Debbie — she was already on probation because her mother had once taken her to the police station and declared her incorrigible — this is only the second time they have been out of a friend’s apartment since they got to San Francisco. The first time they went over to the Fairmont Hotel and rode the outside elevator, three times up and three times down. “Wow,” Jeff says, and that is all he can think of to say about that.

I ask why they ran away.

“My parents said I had to go to church,” Debbie says. “And they wouldn’t let me dress the way I wanted. In the seventh grade my skirts were longer than anybody’s — it got better in the eighth grade, but still.”

“Your mother was kind of a bummer,” Jeff says to her.

“They didn’t like Jeff. They didn’t like my girl friends. I had a C average and my father told me I couldn’t date until I raised it, and that bugged me a lot too.”

“My mother was just a genuine all-American bitch.” Jeff says. “She was really troublesome about hair. Also, she didn’t like boots. It was really weird.”

“Tell about the chores,” Debbie says.

“For example, I had chores. If I didn’t finish ironing my shirts for the week, I couldn’t go out for the weekend. It was weird. Wow.”

Debbie giggles and shakes her head. “This year’s gonna be wild.”

“We’re just gonna let it all happen,” Jeff says. “Everything’s in the future, you can’t pre-plan it, you know. First we get jobs, then a place to live. Then, I dunno.”

Jeff finishes off the French fries and gives some thought to what kind of job he could get. “I always kinda dug metal shop, welding, stuff like that.” Maybe he could work on cars, I say. “But I’m not too mechanically minded,” he says. “Anyway, you can’t pre-plan.”

“I could get a job baby-sitting,” Debbie says. “Or in a dime store.”

“You’re always talking about getting a job in a dime store,” Jeff says.

“That’s because I worked in a dime store already,” Debbie says.

Debbie is buffing her fingernails with the belt to her suede jacket. She is annoyed because she chipped a nail and because I do not have any polish remover in the car. I promise to get her to a friend’s apartment so that she can redo her manicure, but something has been bothering me, and as I fiddle with the ignition, I finally ask it. I ask them to think back to when they were children, to tell me what they had wanted to be when they were grown up, how they had seen the future then.

Jeff throws a cola bottle out the car window. “I can’t remember I ever thought about it,” he says. “I remember I wanted to be a veterinarian once,” Debbie says. “But now I’m more or less working in the vein of being an artist or a model or a cosmetologist. Or something.”

I hear quite a bit about one cop, Officer Arthur Gerrans, whose name has become a synonym for zealotry on the Street. Max is not personally wild about Officer Gerrans because Officer Gerrans took Max in after the Human Be-In last winter, that’s the big Human Be-In in Golden Gate Park where 20,000 people got turned on free, or 10,000 did, or some number did, but then Officer Gerrans has busted almost everyone in the District at one time or another. Presumably to forestall a cult of personality, Gerrans was transferred out of the District not long ago, and when I see him it is not at the Park Station but at the Central Station.

We are in an interrogation room, and I am interrogating Gerrans. He is young, blond, and wary and I go in slow. I wonder what he thinks the major problems in the Haight area are.

Officer Gerrans thinks it over. “I would say the major problems there,” he says finally, “the major problems are narcotics and juveniles. Juveniles and narcotics, those are your major problems.”

I write that down.

“Just one moment,” Officer Gerrans says, and leaves the room. When he comes back he tells me that I cannot talk to him without permission from Chief Thomas Cahill.

“In the meantime,” Officer Gerrans adds, pointing at the notebook in which I have written major problems, juveniles, narcotics, “I’ll take those notes.”

The next day I apply for permission to talk to Officer Gerrans and also to Chief Cahill. A few days later a sergeant returns my call.

“We have finally received clearance from the chief per your request,” the sergeant says, “and that is taboo.”

I wonder why it is taboo to talk to Officer Gerrans.

Officer Gerrans is involved in court cases coming to trial.

I wonder why it is taboo to talk to Chief Cahill.

The chief has pressing police business.

I wonder if I can talk to anyone at all in the police department.

“No,” the sergeant says, “not at the particular moment.”

Which was my last official contact with the San Francisco Police Department.

Norris and I are standing around the Panhandle, and Norris is telling me how it is all set up for a friend to take me to Big Sur. I say what I really want to do is spend a few days with Norris and his wife and the rest of the people in their house. Norris says it would be a lot easier if I’d take some acid. I say I’m unstable. Norris says, all right, anyway, grass, and he squeezes my hand.

One day Norris asks how old I am. I tell him I am 32. It takes a few minutes, but he rises to it. “Don’t worry,” he says at last. “There’s old hippies too.”

It is a pretty nice evening, nothing much is happening and Max brings his old lady, Sharon, over to the Warehouse. The Warehouse, which is where Don and a floating number of other people live, is not actually a warehouse but the garage of a condemned hotel. The Warehouse was conceived as total theater, a continual happening, and I always feel good there. Somebody is usually doing something interesting, like working on a light show, and there are a lot of interesting things around, like an old touring car which is used as a bed and a vast American flag fluttering up in the shadows and an overstuffed chair suspended like a swing from the rafters.

One reason I particularly like the Warehouse is that a child named Michael is staying there now. Michael’s mother, Sue Ann, is a sweet, wan girl who is always in the kitchen cooking seaweed or baking macrobiotic bread while Michael amuses himself with joss sticks or an old tambourine or an old rocking horse. The first time I ever saw Michael was on that rocking horse, a very blond and pale and dirty child on a rocking horse with no paint. A blue theatrical spotlight was the only light in the Warehouse that afternoon, and there was Michael in it, crooning softly to the wooden horse. Michael is three years old. He is a bright child but does not yet talk.

On this night Michael is trying to light his joss sticks and there are the usual number of people floating through and they all drift in and sit on the bed and pass joints. Sharon is very excited when she arrives. “Don,” she cries breathlessly, “we got some STP today.” At this time STP, a hallucinogenic drug, is a pretty big deal; remember, nobody yet knew what it was and it was relatively, although just relatively, hard to come by. Sharon is blonde and scrubbed and probably 17, but Max is a little vague about that since his court case comes up in a month or so, and he doesn’t need statutory rape on top of it. Sharon’s parents were living apart when she last saw them. She does not miss school or anything much about her past, except her younger brother. “I want to turn him on,” she confided one day. “He’s 14 now, that’s the perfect age. I know where he goes to high school and someday I’ll just go get him.”

Time passes and I lose the thread and when I pick it up again Max seems to be talking about what a beautiful thing it is the way that Sharon washes dishes.

“It is beautiful,” she says. “Everything is. You watch that blue detergent blob run on the plate, watch the grease cut — well, it can be a real trip.”

Pretty soon now, maybe next month, maybe later, Max and Sharon plan to leave for Africa and India, where they can live off the land. “I got this little trust fund, see,” Max says, “which is useful in that it tells cops and border patrols I’m OK, but living off the land is the thing. You can get your high and get your dope in the city, OK, but we gotta get out somewhere and live organically.”

“Roots and things,” Sharon says, lighting a joss stick for Michael. Michael’s mother is still in the kitchen cooking seaweed. “You can eat them.”

Ted Streshinsky, © SEPS
Maybe eleven o’clock, we move from the Warehouse to the place where Max and Sharon live with a couple named Tom and Barbara. Sharon is pleased to get home (“I hope you got some hash joints fixed in the kitchen,” she says to Barbara by way of greeting), and everybody is pleased to show off the apartment, which has a lot of flowers and candles and paisleys. Max and Sharon and Tom and Barbara get pretty high on hash, and everyone dances a little and we do some liquid projections and set up a strobe and take turns getting a high on that. Quite late, somebody called Steve comes in with a pretty, dark girl. They have been to a meeting of people who practice a western yoga, but they do not seem to want to talk about that. They lie on the floor awhile, and then Steve stands up.

“Max,” he says, “I want to say one thing.”

“It’s your trip.” Max is edgy.

“I found love on acid. But I lost it. And now I’m finding it again. With nothing but grass.”

Max mutters that heaven and hell are both in one’s karma.

“That’s what bugs me about psychedelic art,” Steve says.

“What about psychedelic art?” Max says. “I haven’t seen much psychedelic art.”

Max is lying on a bed with Sharon, and Steve leans down. “Groove, baby,” he says. “You’re a groove.”

Steve sits down then and tells me about one summer when he was at a school of design in Rhode Island and took 30 trips, the last ones all bad. I ask why they were bad. “I could tell you it was my neuroses,” he says, “but forget it.”

A few days later I drop by to see Steve in his apartment. He paces nervously around the room he uses as a studio and shows me some paintings. We do not seem to be getting to the point.

“Maybe you noticed something going on at Max’s,” he says abruptly.

It seems that the girl he brought, the dark, pretty one, had once been Max’s girl. She had followed him to Tangier and now to San Francisco. But Max has Sharon. “So the girl is kind of staying around here,” Steve says.

Steve is troubled by a lot of things. He is 23, was raised in Virginia and has the idea that California is the beginning of the end. “I feel it’s insane,” he says, and his voice drops. “This chick tells me there’s no meaning to life, but it doesn’t matter, we’ll just flow right out. There’ve been times I felt like packing up and taking off for the East Coast again. At least there I had a target. At least there you expect that it’s going to happen.” He lights a cigarette for me and his hands shake. “Here you know it’s not going to.”

“What is supposed to happen?” I ask.

“I don’t know. Something. Anything.”

Arthur Lisch is on the telephone in his kitchen, trying to sell VISTA a program for the District. “We’ve already got an emergency,” he is saying into the telephone, meanwhile trying to disentangle his daughter, age one and a half, from the cord. “We don’t get help here, nobody can guarantee what’s going to happen. We’ve got people sleeping in the streets here. We’ve got people starving to death.” He pauses. “All right,” he says then, and his voice rises. “So they’re doing it by choice. So what?”

By the time he hangs up he has limned what strikes me as a pretty Dickensian picture of life on the edge of Golden Gate Park, but then this is my first exposure to Arthur Lisch’s “riot-on-the-Street-unless” pitch. Arthur Lisch is a kind of leader of the Diggers, who, in the official District mythology, are supposed to be a group of anonymous good guys with no thought in their collective head but to lend a helping hand. The official District mythology also has it that the Diggers have no “leaders,” but nonetheless Arthur Lisch is one. Arthur Lisch is also a paid worker for the American Friends’ Service Committee, and he lives with his wife, Jane, and their two small children in a railroad flat, which on this particular day lacks organization. For one thing, the telephone keeps ringing. Arthur promises to attend a hearing at city hall. Arthur promises to “send Edward, he’s OK.” Arthur promises to get a good group, maybe the Loading Zone, to play free for a Jewish benefit. For a second thing, the baby is crying, and she does not stop until Jane appears with a jar of Gerber’s Chicken Noodle Dinner. Another confusing element is somebody named Bob, who just sits in the living room and looks at his toes. First he looks at the toes on one foot, then at the toes on the other. I make several attempts to include Bob before I realize he is on a bad trip. Moreover, there are two people hacking up what looks like a side of beef on the kitchen floor, the idea being that when it gets hacked up, Jane Lisch can cook it for the daily Digger feed in the park.

Arthur Lisch does not seem to notice any of this. He just keeps talking about cybernated societies and the guaranteed annual wage and riot on the Street, unless.

I call the Lisches a day or so later and ask for Arthur. Jane Lisch says he’s next door taking a shower because somebody is coming down from a bad trip in their bathroom. Besides the freak-out in the bathroom, they are expecting a psychiatrist in to look at Bob. Also a doctor for Edward, who is not OK at all but has the flu. Jane says maybe I should talk to Chester Anderson. She will not give me his number.

Chester Anderson is a legacy of the Beat Generation, a man in his middle 30s whose peculiar hold on the District derives from his possession of a mimeograph machine, on which he prints communiqués signed “the communication company.” It is another tenet of the official District mythology that the communication company will print anything anybody has to say, but in fact Chester Anderson prints only what he writes himself, agrees with, or considers harmless or dead matter. His statements, which are left in piles and pasted on windows around Haight Street, are regarded with some apprehension in the District and with considerable interest by outsiders, who study them, like China watchers, for subtle shifts in obscure ideologies. An Anderson communiqué might be as specific as fingering someone who is said to have set up a marijuana bust, or it might be in a more general vein:

Pretty little 16-year-old middle-class chick comes to the Haight to see what it’s all about and gets picked up by a 17-year-old street dealer who spends all day shooting her full of speed again and again, then feeds her 3,000 mikes & raffles off her temporarily unemployed body for the biggest Haight Street . . . . since the night before last. The politics and ethics of ecstasy. Rape is as common as . . . . on Haight Street. Kids are starving on the Street. Minds and bodies are being maimed as we watch, a scale model of Vietnam.
Somebody other than Jane Lisch gave me an address for Chester Anderson, 443 Arguello, but 443 Arguello does not exist. I telephone the wife of the man who gave me 443 Arguello and she says it’s 742 Arguello.

“But don’t go up there,” she says.

I say I’ll telephone.

“There’s no number,” she says. “I can’t give it to you.”

“742 Arguello,” I say.

“No,” she says. “I don’t know. And don’t go there. And don’t use either my name or my husband’s name if you do.”

She is the wife of a full professor of English at San Francisco State College. I decide to lie low on the question of Chester Anderson for a while.

Paranoia strikes deep —
Into your life it will creep —

is a song the Buffalo
Springfield sings.
The appeal of Malakoff Diggins has kind of faded out, but Max says why don’t I come to his place, just be there, the next time he takes acid. Tom will take it too, probably Sharon, maybe Barbara. We can’t do it for six or seven days because Max and Tom are in STP space now. They are not crazy about STP, but it has advantages. “You’ve still got your forebrain.” Tom says. “I could write behind STP, but not behind acid.” This is the first time I have heard that Tom writes.

Otto is feeling better because he discovered it wasn’t the cocaine that made him sick. It was the chicken pox, which he caught while baby-sitting for Big Brother and the Holding Company one night when they were playing. I go over to see him and meet Vicki, who sings now and then with a group called the Jook Savages and lives at Otto’s place. Vicki dropped out of Laguna High “because I had mono,” followed the Grateful Dead up to San Francisco one time, and has been here “for a while.” Her mother and father are divorced, and she does not see her father, who works for a network in New York. A few months ago he came out to do a documentary on the District and tried to find her, but couldn’t. Later he wrote her a letter in care of her mother urging her to go back to school. Vicki guesses maybe she will go back sometime, but she doesn’t see much point in it right now.

We are eating a little tempura in Japantown, Chet Helms and I, and he is sharing some of his insights with me. Until a couple of years ago Chet Helms never did much besides hitchhiking, but now he runs the Avalon Ballroom and flies over the Pole to check out the London scene and says things like, “Just for the sake of clarity I’d like to categorize the aspects of primitive religion as I see it.” Right now he is talking about Marshall McLuhan and how the printed word is finished, out, over. But then he considers the East Village Other, an “underground” biweekly published in New York. “The EVO is one of the few papers in America whose books are in the black,” he says. “I know that from reading Barron’s.”

A new group is supposed to play today in the Panhandle, a section of Golden Gate Park, but they are having trouble with the amplifier and I sit in the sun listening to a couple of little girls, maybe 17 years old. One of them has a lot of makeup and the other wears Levi’s and cowboy boots. The boots do not look like an affectation, they look like she came up off a ranch about two weeks ago. I wonder what she is doing here in the Panhandle, trying to make friends with a city girl who is snubbing her, but I do not wonder long, because she is homely and awkward, and I think of her going all the way through the consolidated union high school out there where she comes from, and nobody ever asking her to go into Reno on Saturday night for a drive-in movie and a beer on the riverbank, so she runs. “I know a thing about dollar bills,” she is saying now. “You get one that says ‘1111’ in one corner and ‘1111’ in another, you take it down to Dallas, Texas, and they’ll give you $15 for it.”

“Who will?” the city girl asks.

“I don’t know.”

“There are only three significant pieces of data in the world today,” is another thing Chet Helms told me one night. We were at the Avalon and the big strobe was going and so were the colored lights and the Day-Glo painting, and the place was full of high-school kids trying to look turned on. The Avalon sound system projects 126 decibels at 100 feet but to Chet Helms the sound is just there, like the air, and he talks through it. “The first is,” he said, “God died last year and was obited by the press. The second is, 50 percent of the population is or will be under 25.” A boy shook a tambourine toward us and Chet smiled benevolently at him. “The third,” he said, “is that they got 20 billion irresponsible dollars to spend.”

Thursday comes, some Thursday, and Max and Tom and Sharon and maybe Barbara are going to take some acid. They want to drop it about three o’clock. Barbara has baked fresh bread, Max has gone to the Park for fresh flowers, and Sharon is busy making a sign for the door which reads, DO NOT DISTURB, RING, KNOCK, OR IN ANY OTHER WAY DISTURB. LOVE. This is not how I would put it to either the health inspector, who is due this week, or any of the several score of narcotics agents in the neighborhood, but I figure the sign is Sharon’s trip.

Once the sign is finished Sharon gets restless. “Can I at least play the new record?” she asks Max.

“Tom and Barbara want to save it for when we’re high.”

“I’m getting bored, just sitting around here.”

Max watches her jump up and walk out. “That’s what you call pre-acid uptight jitters,” he says.

Barbara is not in evidence. Tom keeps walking in and out. “All these innumerable last-minute things you have to do,” he mutters.

“It’s a tricky thing, acid,” Max says after a while. He is turning the stereo on and off. “When a chick takes acid, it’s all right if she’s alone, but when she’s living with somebody this edginess comes out. And if the hour-and-a-half process before you take the acid doesn’t go smooth. . . .” He picks up a marijuana butt and studies it, then adds, “They’re having a little thing back there with Barbara.”

Sharon and Tom walk in.

“You bugged too?” Max asks Sharon.

Sharon does not answer.

Max turns to Tom. “Is she all right?”

“Yeh.”

“Can we take acid?” Max is on edge.

“I just don’t know what she’s going to do.”

“What do you want to do?”

“What I want to do depends on what she wants to do.” Tom is rolling some joints, first rubbing the papers with a marijuana resin he makes himself. He takes the joints back to the bedroom, and Sharon goes with him.

“Something like this happens every time people take acid,” Max says. After a while he brightens and develops a theory around it. “Some people don’t like to go out of themselves, that’s the trouble. You probably wouldn’t. You’d probably like only a quarter of a tab. There’s still an ego on a quarter tab, and it wants things. Now if that thing is sex— and your old lady or your old man is off somewhere flashing and doesn’t want to be touched — well, you get put down on acid, you can be on a bummer for months.”

Sharon drifts in, smiling. “Barbara might take some acid, we’re all feeling better, we smoked a joint.”

At 3:30 that afternoon Max, Tom, and Sharon placed tabs under their tongues and sat down together in the living room to wait for the flash. Barbara stayed in the bedroom, smoking hash. During the next four hours a window banged once in Barbara’s room, and about 5:30 some children had a fight on the street. A curtain billowed in the afternoon wind. A cat scratched a beagle in Sharon’s lap. Except for the sitar music on the stereo there was no other sound or movement until 7:30, when Max said, “Wow.”

Ted Streshinsky, © SEPS
I spot Deadeye on Haight Street, and he gets in the car. Until we get off the Street he sits very low and inconspicuous. Deadeye wants me to meet his old lady, but first he wants to talk to me about how he got hip to helping people.

“Here I was, just a tough kid on a motorcycle,” he says, “and suddenly I see that young people don’t have to walk alone.” Deadeye has a clear evangelistic gaze and the reasonable rhetoric of a car salesman. He is society’s model product. I try to meet his gaze directly because he once told me he could read character in people’s eyes, particularly if he has just dropped acid, which he did about nine o’clock that morning. “They just have to remember one thing,” he says. “The Lord’s Prayer. And that can help them in more ways than one.”

He takes a much-folded letter from his wallet. The letter is from a little girl he helped. “My loving brother,” it begins. “I thought I’d write you a letter since I’m a part of you. Remember that: When you feel happiness, I do, when you feel . . .”

“What I want to do now,” Deadeye says, “is set up a house where a person of any age can come, spend a few days, talk over his problems. Any age. People your age, they’ve got problems too.”

I say a house will take money.

“I’ve found a way to make money,” Deadeye says. He hesitates only a few seconds. “I could’ve made $85 on the Street just then. See, in my pocket I had a hundred tabs of acid. I had to come up with $20 by tonight or we’re out of the house we’re in, so I knew somebody who had acid, and I knew somebody who wanted it, so I made the connection.

“Since the Mafia moved into the LSD racket, the quantity is up and the quality is down. . . .
“Historian Arnold Toynbee celebrated his 78th birthday Friday night by snapping his fingers and tapping his toes to the Quicksilver Messenger Service . . .”
are a couple of items from Herb Caen’s column one morning as the West declined in the year 1967.

When I was in San Francisco a tab, or a cap, of LSD-25 sold for three to five dollars, depending upon the seller and the district. LSD was slightly cheaper in the Haight-Ashbury than in the Fillmore, where it was used rarely, mainly as a sexual ploy, and sold by pushers of hard drugs, e.g., heroin, or “smack.” A great deal of acid was being cut with Methedrine, which is the trade name for an amphetamine, because Methedrine can simulate the flash that low-quality acid lacks. Nobody knows how much LSD is actually in a tab, but the standard trip is supposed to be 250 micrograms. Grass was running $10 a lid, $5 a matchbox. Hash was considered “a luxury item.” All the amphetamines, or “speed” — Benzedrine, Dexedrine, and particularly Methedrine (“crystal”) — were in common use. There was not only more tolerance of speed but there was a general agreement that heroin was now on the scene. Some attributed this to the presence of the Syndicate; others to a general deterioration of the scene, to the incursions of gangs and younger part-time, or “plastic,” hippies, who like the amphetamines and the illusions of action and power they give. Where Methedrine is in wide use, heroin tends to be available, because, I was told, “You can get awful damn high shooting crystal, and smack can be used to bring you down.”

Deadeye’s old lady, Gerry, meets us at the door of their place. She is a big, hearty girl who has always counseled at Girl Scout camps during summer vacations and was “in social welfare” at the University of Washington when she decided that she “just hadn’t done enough living” and came to San Francisco. “Actually, the heat was bad in Seattle,” she adds.

“The first night I got down here,” she says, “I stayed with a gal I met over at the Blue Unicorn. I looked like I’d just arrived, had a knapsack and stuff.” After that Gerry stayed at a house the Diggers were running, where she met Deadeye. “Then it took time to get my bearings, so I haven’t done much work yet.”

I ask Gerry what work she does. “Basically I’m a poet, but I had my guitar stolen right after I arrived, and that kind of hung up my thing.”

“Get your books,” Deadeye orders. “Show her your books.”

Gerry demurs, then goes into the bedroom and comes back with several theme books full of verse. I leaf through them but Deadeye is still talking about helping people. “Any kid that’s on speed,” he says, “I’ll try to get him off it. The only advantage to it from the kids’ point of view is that you don’t have to worry about sleeping or eating.”

“Or sex,” Gerry adds.

“That’s right. When you’re strung out on crystal you don’t need nothing.”

“It can lead to the hard stuff,” Gerry says. “Take your average Meth freak, once he’s started putting the needle in his arm, it’s not too hard to say, well, let’s shoot a little smack.”

All the while I am looking at Gerry’s poems. They are a very young girl’s poems, each written out in a neat hand and finished off with a curlicue. Dawns are roseate, skies silver-tinted. When she writes “crystal” in her books, she does not mean Meth.

“You gotta get back to your writing,” Deadeye says fondly, but Gerry ignores this. She is telling about somebody who propositioned her yesterday. “He just walked up to me on the Street, offered me $600 to go to Reno and do the thing.”

“You’re not the only one he approached,” Deadeye says.

“If some chick wants to go with him, fine,” Gerry says. “Just don’t bum my trip.” She empties the tuna-fish can we are using for an ashtray and goes over to look at a girl who is asleep on the floor. It is the same girl who was asleep on the floor the first day I came to Deadeye’s place. She has been sick a week now, 10 days. “Usually when somebody comes up to me on the Street like that,” Gerry adds, “I hit him for some change.”

When I saw Gerry in the Park the next day I asked her about the sick girl, and Gerry said cheerfully that she was in the hospital with pneumonia.

Max tells me about how he and Sharon got together. “When I saw her the first time on Haight Street, I flashed. I mean flashed. So I started some conversation with her about her beads, see, but I didn’t care about her beads.” Sharon lived in a house where a friend of Max’s lived, and the next time he saw her was when he took the friend some bananas. “Sharon and I were like kids — we smoked bananas and looked at each other and smoked more bananas and looked at each other.”

But Max hesitated. For one thing, he thought Sharon was his friend’s girl. “For another I didn’t know if I wanted to get hung up with an old lady.” But the next time he visited the house, Sharon was on acid.

“So everybody yelled, ‘Here comes the banana man,’” Sharon interrupts, “and I got all excited.”

“She was living in this crazy house,” Max continues. “There was this one kid, all he did was scream. His whole trip was to practice screams. It was too much.” Max still hung back from Sharon. “But then Sharon offered me a tab, and I knew.”

Max walked to the kitchen and back with the tab, wondering whether to take it. “And then I decided to flow with it, and that was that. Because once you drop acid with somebody, you flash on, you see the whole world melt in her eyes.”

“It’s stronger than anything in the world,” Sharon says.

“Nothing can break it up,” Max says. “As long as it lasts.”

No milk today —
My love has gone away . . .
The end of my hopes —
The end of all my dreams —
is a song I heard on many mornings in 1967 on KFRC, the Flower Power Station, San Francisco.

Deadeye and Gerry tell me that they plan to be married. An Episcopal priest in the District has promised to perform the wedding in Golden Gate Park, and they will have a few rock groups there, “a real community thing.” Gerry’s brother is also getting married, in Seattle. “Kind of interesting,” Gerry muses, “because, you know, his is the traditional straight wedding, and then you have the contrast with ours.”

“I’ll have to wear a tie to his,” Deadeye says.

“Right,” Gerry says.

“Her parents came down to meet me, but they weren’t ready for me,” Deadeye notes philosophically.

“They finally gave it their blessing,” Gerry says. “In a way.”

“They came to me and her father said, ‘Take care of her,’ “Deadeye reminisces. “And her mother said, ‘Don’t let her go to jail.’”

Barbara has baked a macrobiotic apple pie — one made without sweets and with whole-wheat flour — and she and Tom and Max and Sharon and I are eating it. Barbara tells me how she learned to find happiness in “the woman’s thing.” She and Tom had gone somewhere to live with the Indians, and although she first found it hard to be shunted off with the women and never to enter into any of the men’s talk, she soon got the point. “That was where the trip was,” she says.

Barbara is on what is called the woman’s trip to the exclusion of almost everything else. When she and Tom and Max and Sharon need money, Barbara will take a part-time job, modeling or teaching kindergarten, but she dislikes earning more than $10 or $20 a week. Most of the time she keeps house and bakes. “Doing something that shows your love that way,” she says, “is just about the most beautiful thing I know.” Whenever I hear about the woman’s trip, which is often, I think a lot about nothin’-says-lovin’-like-something-from-the-oven and the Feminine Mystique and how it is possible for people to be the unconscious instruments of values they would strenuously reject on a conscious level, but I do not mention this to Barbara.

It is a pretty nice day and I am just driving down the Street and I see Barbara at a light.

What am I doing, she wants to know.

I am just driving around.

“Groovy,” she says.

This is quite a beautiful day, I say.

“Groovy,” she agrees.

She wants to know if I will come over. Sometime soon, I say.

“Groovy,” she says.

I ask if she wants to drive in the Park but she is too busy. She is out to buy wool for her loom.

Arthur Lisch gets pretty nervous whenever he sees me now because the Digger line this week is that they aren’t talking to “media poisoners,” which is me. So I still don’t have a tap on Chester Anderson, but one day in the Panhandle I run into a kid who says he is Chester’s “associate.” He has on a black cape, black slouch hat, mauve Job’s Daughters’ sweatshirt and dark glasses, and he says his name is Claude Hayward, but never mind that because I think of him just as The Connection. The Connection offers to “check me out.”

I take off my dark glasses so he can see my eyes. He leaves his on.

“How much you get paid for doing this kind of media poisoning?” he says for openers.

I put my dark glasses back on.

“There’s only one way to find out where it’s at,” The Connection says, and jerks his thumb at the photographer I’m with. “Dump him and get out on the Street. Don’t take money. You won’t need money.” He reaches into his cape and pulls out a mimeographed sheet announcing a series of classes at the Digger Free Store on How to Avoid Getting Busted, VD, Rape, Pregnancy, Beatings and Starvation. “You oughta come,” The Connection says. “You’ll need it.”

I say maybe, but meanwhile I would like to talk to Chester Anderson.

“If we decide to get in touch with you at all,” The Connection says, “we’ll get in touch with you real quick.” He kept an eye on me in the Park after that, but he never did call the number I gave him.

It is twilight and cold and too early to find Deadeye at the Blue Unicorn so I ring Max’s bell. Barbara comes to the door.

“Max and Tom are seeing somebody on a kind of business thing,” she says. “Can you come back a little later?” I am hard put to think what Max and Tom might be seeing somebody about in the way of business, but a few days later in the Park I find out.

“Hey,” Tom calls. “Sorry you couldn’t come up the other day, but business was being done.” This time I get the point. “We got some great stuff,” he adds, and begins to elaborate. Every third person in the Park this afternoon looks like a narcotics agent and I try to change the subject. Later I suggest to Max that he be more wary in public. “Listen, I’m very cautious,” he says. “You can’t be too careful.”

By now I have an unofficial taboo contact with the San Francisco Police Department. What happens is that this cop and I meet in various late-movie ways, like I happen to be sitting in the bleachers at a baseball game and he happens to sit down next to me, and we exchange guarded generalities. No information actually passes between us, but after a while we get to kind of like each other.

“The kids aren’t too bright,” he is telling me on this particular day. “They’ll tell you they can always spot an undercover, they’ll tell you about ‘the kind of car he drives.’ They aren’t talking about undercovers, they’re talking about plainclothesmen who just happen to drive unmarked cars, like I do. They can’t tell an undercover. An undercover doesn’t drive some black Ford with a two-way radio.”

He tells me about an undercover who was taken out of the District because he was believed to be over-exposed, too familiar. He was transferred to the narcotics squad, and by error was immediately sent back into the District as a narcotics undercover.

The cop plays with his keys. “You want to know how smart these kids are?” he says finally. “The first week, this guy makes 43 cases.”

Some kid with braces on his teeth is playing his guitar and boasting that he got the last of the STP from Mr. X himself, and someone else is talking about some acid that will be available within the next month, and you can see that nothing much is happening around the San Francisco Oracle office this afternoon. A boy sits at a drawing board drawing the infinitesimal figures that people do on speed, and the kid with the braces watches him. “I’m gonna shoot my wo–man,” he sings softly. “She been with a–noth–er man.” Someone works out the numerology of my name and the name of the photographer I’m with. The photographer’s is all white and the sea (“If I were to make you some beads, see, I’d do it mainly in white,” he is told), but mine has a double death symbol. The afternoon does not seem to be getting anywhere, so it’s suggested we get in touch with a man named Sandy. We are told he will take us to the Zen temple.

Four boys and one middle-aged man are sitting on a grass mat at Sandy’s place, sipping anise tea and listening to Sandy read Laura Huxley’s You Are Not the Target.

We sit down and have some anise tea. “Meditation turns us on,” Sandy says. He has a shaved head and the kind of cherubic face usually seen in newspaper photographs of mass murderers. The middle-aged man, whose name is George, is making me uneasy because he is in a trance next to me and he stares at me without seeing me.

I feel that my mind is going — George is dead, or we all are — when the telephone suddenly rings.

“It’s for George,” Sandy says.

“George, telephone.”

“George.”

Somebody waves his hand in front of George and George finally gets up, bows, and moves toward the door on the balls of his feet.

“I think I’ll take George’s tea,” somebody says. “George — are you coming back?”

George stops at the door and stares at each of us in turn. “In a moment,” he snaps.

Do you know who is the first eternal spaceman of this universe?
The first to send his wild wild vibrations
To all those cosmic superstations?
For the song he always shouts
Sends the planets flipping out . . .
But I’ll tell you before you think me loony
That I’m talking about Narada Muni . . .
Singing
HARE KRISHNA HARE KRISHNA
KRISHNA KRISHNA HARE HARE
HARE RAMA HARE RAMA
RAMA RAMA HARE HARE
is a Krishna song. Words by Howard Wheeler and music by Michael Grant.

Maybe the trip is not in Zen but in Krishna, so I visit Michael Grant, the Swami A. C. Bhaktivedanta’s leading disciple in San Francisco. Grant is at home with his brother-in-law and his wife, a pretty girl wearing a cashmere pullover, a jumper and a red caste mark on her forehead.

“I’ve been associated with the Swami since about last July,” Michael says. “See, the Swami came here from India, and he was at this ashram (hermitage) in upstate New York and he just kept to himself and chanted a lot. For a couple of months, pretty soon I helped him get his storefront in New York. Now it’s an international movement, which we spread by teaching this chant.” Michael is fingering his red wooden beads, and I notice that I am the only person in the room who is wearing shoes. “It’s catching on like wildfire.”

“If everybody chanted,” the brother-in-law says, “there wouldn’t be any problem with the police or anybody.”

“Ginsberg calls the chant ecstasy, but the Swami says that’s not exactly it.” Michael walks across the room and straightens a picture of Krishna as a baby. “Too bad you can’t meet the Swami,” he adds. “The Swami’s in New York now.”

“Ecstasy’s not the right word at all,” says the brother-in-law, who has been thinking about it. “It makes you think of some mundane ecstasy.”

The next day I drop by Max and Sharon’s, and find them in bed smoking a little morning hash. Sharon once advised me that even half a joint of grass would make getting up in the morning a beautiful thing. I ask Max how Krishna strikes him.

“You can get a high on a mantra,” he says. “But I’m holy on acid.”

Max passes the joint to Sharon and leans back. “Too bad you couldn’t meet the Swami,” he says. “The Swami was the turn-on.”

“Anybody who thinks this is all about drugs has his head in a bag. It’s a social movement, quintessentially romantic, the kind that recurs in times of real social crisis. The themes are always the same. A return to innocence. The invocation of an earlier authority and control. The mysteries of the blood. An itch for the transcendental, for purification. Right there you’ve got the ways that romanticism historically ends up in trouble, lends itself to authoritarianism. When the direction appears. How long do you think it’ll take for that to happen?”

is a question a San Francisco psychiatrist asked me.
At the time, I was in San Francisco, the political potential of the movement was just becoming clear. It had always been clear to the revolutionary core of the Diggers, whose guerrilla talent was now bent on open confrontations and the creation of a summer emergency, and it was clear to many of the doctors and priests and sociologists who had occasion to work in the District, and it could rapidly become clear to any outsider who bothered to decode Chester Anderson’s call-to-action communiqués or to watch who was there first at the street skirmishes which now set the tone for life in the District. One did not have to be a political analyst to see it: The boys in the rock groups saw it, because they were often where it was happening. “In the Park there are always twenty or thirty people below the stand,” one of the Grateful Dead complained to me, “ready to take the crowd on some militant trip.”

But the peculiar beauty of this political potential, as far as the activists were concerned, was that it remained not clear at all to most of the inhabitants of the District. Nor was it clear to the press, which at varying levels of competence continued to report “the hippie phenomenon” as an extended panty raid; an artistic avant-garde led by such comfortable YMHA regulars as Allen Ginsberg; or a thoughtful protest, not unlike joining the Peace Corps.

This last, or they’re-trying-to-tell-us-something approach, reached its apogee in July in a Time cover story which revealed that hippies “scorn money — they call it ‘bread,’” and remains the most remarkable, if unwitting, extant evidence that the signals between the generations are irrevocably jammed.

Because the signals the press was getting were immaculate of political possibilities, the tensions of the District went unremarked upon, even during the period when there were so many observers on Haight Street from Life and Look and CBS that they were largely observing one another. The observers believed roughly what the children told them: That they were a generation dropped out of political action, beyond power games, that the New Left was on an ego trip. Ergo, there really were no activists in the Haight-Ashbury, and those things which happened every Sunday were spontaneous demonstrations because, just as the Diggers say, the police are brutal and juveniles have no rights and runaways are deprived of their right to self-determination, and people are starving to death on Haight Street.

Of course the activists — not those whose thinking had become rigid, but those whose approach to revolution was imaginatively anarchic — had long ago grasped the reality which still eluded the press: We were seeing something important. We were seeing the desperate attempt of a handful of pathetically unequipped children to create a community in a social vacuum. Once we had seen these children, we could no longer overlook the vacuum, no longer pretend that the society’s atomization could be reversed. At some point between 1945 and 1967, we had somehow neglected to tell these children the rules of the game we happened to be playing. Maybe we had stopped believing in the rules ourselves, maybe we were having a failure of nerve about the game. Or maybe there were just too few people around to do the telling. These were children who grew up cut loose from the web of cousins and great-aunts and family doctors and lifelong neighbors who had traditionally suggested and enforced the society’s values. They are children who have moved around a lot, San Jose, Chula Vista, here. They are less in rebellion against the society than ignorant of it, able only to feed back certain of its most publicized self-doubts, Vietnam, diet pills, the Bomb.

They feed back exactly what is given them. Because they do not believe in words — words are for “typeheads,” Chester Anderson tells them, and a thought which needs words is just another ego trip — their only proficient vocabulary is in the society’s platitudes. As it happens, I am still committed to the idea that the ability to think for oneself depends upon one’s mastery of the language, and I am not optimistic about children who will settle for saying, to indicate that their mother and father do not live together, that they come from “a broken home.” They are 14, 15, 16 years old, younger all the time, an army of children waiting to be given the words.

Peter Berg knows a lot of words.

“Is Peter Berg around?” I ask.

“Maybe.”

“Are you Peter Berg?”

“Yeh.”

The reason Peter Berg does not bother to share too many words with me is because two of the words he knows are “media poisoning.” Peter Berg wears a gold earring and is perhaps the only person in the District upon whom a gold earring looks obscurely ominous. He belongs to the San Francisco Mime Troupe, some of whose members started the Artist’s Liberation Front for “those who seek to combine their creative urge with socio-political involvement.” It was out of the Mime Troupe that the Diggers grew, during the 1966 Hunter’s Point riots when it seemed a good idea to give away food and do puppet shows in the streets, making fun of the National Guard. Along with Arthur Lisch, Peter Berg is part of the shadow leadership of the Diggers, and it was he who more or less invented and first introduced to the press the notion that there would be an influx into San Francisco this summer of 200,000 indigent adolescents. The only conversation I ever have with Peter Berg is about how he holds me personally responsible for the way Life captioned Henri Cartier-Bresson’s pictures out of Cuba, but I like to watch him at work in the Park.

Big Brother is playing in the Panhandle, and almost everybody is high, and it is a pretty nice Sunday afternoon between three and six o’clock, which the activists say are the three hours of the week when something is most likely to happen in the Haight-Ashbury, and who turns up but Peter Berg. He is with his wife and six or seven other people, along with Chester Anderson’s associate The Connection, and the first peculiar thing is, they’re in blackface. I mention to Max and Sharon that some members of the Mime Troupe seem to be in blackface.

“It’s street theater,” Sharon assures me. “It’s supposed to be really groovy.”

The Mime Troupers get a little closer, and there are some other peculiar things about them. For one thing they are tapping people on the head with dimestore plastic nightsticks, and for another they are wearing signs on their backs: HOW MANY TIMES YOU BEEN RAPED, YOU LOVE FREAKS? and things like that. Then they are distributing communication-company fliers which say:

& this summer thousands of unwhite un–suburban
boppers are going to want to know why you’ve given up what they can’t
get & how you get away with it & how come you not a faggot with
hair so long & they want haight street one way or the other. IF YOU
DON’T KNOW, BY AUGUST HAIGHT STREET WILL BE A CEMETERY.
Max reads the flier and stands up. “I’m getting bad vibes,” he says, and he and Sharon leave.

I have to stay around because I’m looking for Otto so I walk over to where the Mime Troupers have formed a circle around a Negro. Peter Berg is saying, if anybody asks, that this is street theater, and I figure the curtain is up because what they are doing right now is jabbing the Negro with the nightsticks. They jab, and they bare their teeth, and they rock on the balls of their feet, and they wait.

“I’m beginning to get annoyed here,” the Negro says. “I’m gonna get mad.” By now there are several Negroes around, reading the signs and watching.

“Just beginning to get annoyed, are you?” one of the Mime Troupers says. “Don’t you think it’s about time?”

“Listen, here,” another Negro says. “There’s room for everybody in the Park.”

“Yeah?” a girl in blackface says. “Everybody who?”

“Why,” he says, confused. “Everybody. In America.”

“In America,”the blackface girl shrieks. “Listen to him talk about America.”

“Listen,” he says. “Listen here.”

“What’d America ever do for you?” the girl in blackface jeers. “White kids here, they can sit in the Park all summer long, listening to music, because their big-shot parents keep sending them money. Who ever sends you money?”

“Listen,” the Negro says helplessly. “You’re gonna start something here, this isn’t right —”

“You tell us what’s right, black boy,” the girl says.

The youngest member of the blackface group, an earnest tall kid about 19, 20, is hanging back at the edge of the scene. I offer him an apple and ask what is going on. “Well,” he says, “I’m new at this, I’m just beginning to study it, but you see the capitalists are taking over the District, and that’s what Peter — well, ask Peter.”

I did not ask Peter. It went on for a while. But on that particular Sunday between three and six o’clock everyone was too high, and the weather was too good, and the Hunter’s Point gangs who usually come in between three and six on Sunday afternoon had come in on Saturday instead, and nothing started. While I waited for Otto I asked a little girl I had met a couple of times before what she had thought of it. “It’s something groovy they call street theater,” she said. I said I had wondered if it might not have political overtones. She is 17 years old, and she worked it around in her mind for a while and finally she remembered a couple of words from somewhere. “Maybe it’s some John Birch thing,” she said.

When I finally find Otto he says, “I got something at my place that’ll blow your mind,” and when we get there I see a child on the living-room floor, wearing a reefer coat, reading a comic book. She keeps licking her lips in concentration and the only off thing about her is that she’s wearing white lipstick.

“Five years old,” he says. “On acid.”

The five-year-old’s name is Susan, and she tells me she is in High Kindergarten. She lives with her mother and some other people, just got over the measles, wants a bicycle for Christmas, and particularly likes soda, ice cream, Marty in the Jefferson Airplane, Bob in the Grateful Dead, and the beach. She remembers going to the beach once a long time ago, and wishes she had taken a bucket. For a year, her mother has given her acid and peyote. Susan describes it as getting stoned.

I start to ask if any of the other children in High Kindergarten get stoned, but I falter at the key words.

“She means do the other kids in your class turn on, get stoned,” says the friend of her mothers who brought her to Otto’s.

“Only Sally and Anne,” Susan says.

“What about Lia?” her mother’s friend prompts.

“Lia,” Susan says, “is not in High Kindergarten.”

Sue Ann’s three-year-old Michael started a fire this morning before anyone was up, but Don got it out before much damage was done. Michael burned his arm, though, which is probably why his mother was so jumpy when she happened to see him chewing on an electric cord. “You’ll fry like rice,” she screamed. The only people around were Don and one of Sue Ann’s macrobiotic friends and somebody who was on his way to a commune in the Santa Lucias, and they didn’t notice Sue Ann screaming at Michael because they were in the kitchen trying to retrieve some very good Moroccan hash which had dropped down through a floorboard that had been damaged in the fire.


Duneton: Attention, un appauvrissement peut en cacher un autre ! (Confessions of an oblate)

1 octobre, 2017
https://images-na.ssl-images-amazon.com/images/I/519Z9D1E93L._SX283_BO1,204,203,200_.jpg

AAVE should not be thought of as the language of Black people in America. Many African Americans neither speak it nor know much about it.
Rebecca Wheeler
On en a marre de parler français normal comme les riches, les petits bourges… parce que c’est la banlieue ici. Élève d’origine maghrébine (Pantin, TF1, 1996)
On parle en français, avec des mots rebeus, créoles, africains, portugais, ritals ou yougoslaves « , puisque  » blacks, gaulois, Chinois et Arabes  » y vivent ensemble.  Raja (21 ans)
Le bavardage grossier, loin de combler l’écart entre les rangs sociaux, le maintient et l’aggrave ; sous couleur d’irrévérence et de liberté, il abonde dans le sens de la dégradation, il est l’auto-confirmation de l’infériorité. Jean Starobinski
Les linguistes ont raison de dire que toutes les langues se valent linguistiquement; ils ont tort de croire qu’elles se valent socialement. P. Bourdieu (Ce que parler veut dire: l’économie des échanges linguistiques, 1982)
J’appelle stratégies de condescendance ces transgressions symboliques de la limite qui permettent d’avoir à la fois les profits de la conformité à la définition et les profits de la transgression : c’est le cas de l’aristocrate qui tape sur la croupe du palefrenier et dont on dira «II est simple», sous-entendu, pour un aristocrate, c’est-à-dire un homme d’essence supérieure, dont l’essence ne comporte pas en principe une telle conduite. En fait ce n’est pas si simple et il faudrait introduire une distinction : Schopenhauer parle quelque part du «comique pédant», c’est-à-dire du rire que provoque un personnage lorsqu’il produit une action qui n’est pas inscrite dans les limites de son concept, à la façon, dit-il, d’un cheval de théâtre qui se mettrait à faire du crottin, et il pense aux professeurs, aux professeurs allemands, du style du Professor Unrat de V Ange bleu, dont le concept est si fortement et si étroitement défini, que la transgression des limites se voit clairement. A la différence du professeur Unrat qui, emporté par la passion, perd tout sens du ridicule ou, ce qui revient au même, de la dignité, le consacré condescendant choisit délibérément de passer la ligne ; il a le privilège des privilèges, celui qui consiste à prendre des libertés avec son privilège. C’est ainsi qu’en matière d’usage de la langue, les bourgeois et surtout les intellectuels peuvent se permettre des formes d’hypocorrection, de relâchement, qui sont interdites aux petits-bourgeois, condamnés à l’hypercorrection. Bref, un des privilèges de la consécration réside dans le fait qu’en conférant aux consacrés une essence indiscutable et indélébile, elle autorise des transgressions autrement interdites : celui qui est sûr de son identité culturelle peut jouer avec la règle du jeu culturel, il peut jouer avec le feu, il peut dire qu’il aime Tchaikovsky ou Gershwin, ou même, question de «culot», Aznavour ou les films de série B. Pierre Bourdieu
 L’argot, dont on a fait la «langue populaire» par excellence, est le produit de ce redoublement qui porte à appliquer à la «langue populaire» elle-même les principes de division dont elle est le produit. Le sentiment obscur que la conformité linguistique enferme une forme de reconnaissance et de soumission, propre à faire douter de la virilité des hommes qui lui sacrifient, joint à la recherche active de l’écart distinctif, qui fait le style, conduisent au refus d’«en faire trop» qui porte à rejeter les aspects les plus fortement marqués du parler dominant, et notamment les prononciations ou les formes syntaxiques les plus tendues, en même temps qu’à une recherche de l’expressivité, fondée sur la transgression des censures dominantes — notamment en matière de sexualité — et sur une volonté de se distinguer des formes d’expression ordinaires. La transgression des normes officielles, linguistiques ou autres, est dirigée au moins autant contre les dominés «ordinaires», qui s’y soumettent, que contre les dominants ou, a fortiori, contre la domination en tant que telle. La licence linguistique fait partie du travail de représentation et de mise en scène que les «durs», surtout adolescents, doivent fournir pour imposer aux autres et à eux-mêmes l’image du «mec» revenu de tout et prêt à tout qui refuse de céder au sentiment et de sacrifier aux faiblesses de la sensibilité féminine. Et de fait, même si elle peut, en se divulguant, rencontrer la propension de tous les dominés à faire rentrer la distinction, c’est-à-dire la différence spécifique, dans le genre commun, c’est-à-dire dans l’universalité du biologique, par l’ironie, le sarcasme ou la parodie, la dégradation systématique des valeurs affectives, morales ou esthétiques, où tous les analystes ont reconnu «l’intention» profonde du lexique argotique, est d’abord une affirmation d’aristocratisme. Forme distinguée — aux yeux mêmes de certains des dominants — de la langue «vulgaire», l’argot est le produit d’une recherche de la distinction, mais dominée, et condamnée, de ce fait, à produire des effets paradoxaux, que l’on ne peut comprendre lorsqu’on veut les enfermer dans l’alternative de la résistance ou de la soumission, qui commande la réflexion ordinaire sur la «langue (ou la culture) populaire». Il suffit en effet de sortir de la logique de la vision mythique pour apercevoir les effets de contre-finalité qui sont inhérents à toute position dominée lorsque la recherche dominée de la distinction porte les dominés à affirmer ce qui les distingue, c’est-à-dire cela même au nom de quoi ils sont dominés et constitués comme vulgaires, selon une logique analogue à celle qui porte les groupes stigmatisés à revendiquer le stigmate comme principe de leur identité, faut-il parler de résistance ? Et quand, à l’inverse, ils travaillent à perdre ce qui les marque comme vulgaires, et à s’approprier ce qui leur permettrait de s’assimiler, faut-il parler de soumission ? (…) C’est évidemment chez les hommes et, parmi eux, chez les plus jeunes et les moins intégrés, actuellement et surtout potentiellement, à l’ordre économique et social, comme les adolescents issus de familles immigrées, que se rencontre le refus le plus marqué de la soumission et de la docilité qu’implique l’adoption des manières de parler légitimes. La morale de la force qui trouve son accomplissement dans le culte de la violence et des jeux quasi-suicidaires, moto, alcool ou drogues dures, où s’affirme le rapport à l’avenir de ceux qui n’ont rien à attendre de l’avenir, n’est sans doute qu’une des manières de faire de nécessité vertu. Le parti-pris affiché de réalisme et de cynisme, le refus du sentiment et de la sensibilité, identifiés à une sensiblerie féminine ou efféminée, cette sorte de devoir de dureté, pour soi comme pour les autres, qui conduit aux audaces désespérées de l’aristocratisme de paria, sont une façon de prendre son parti d’un monde sans issue, dominé par la misère et la loi de la jungle, la discrimination et la violence, où la moralité et la sensibilité ne sont d’aucun profit. La morale qui constitue la transgression en devoir impose une résistance affichée aux normes officielles, linguistiques ou autres, qui ne peut être soutenue en permanence qu’au prix d’une tension extraordinaire et, surtout pour les adolescents, avec le renfort constant du groupe. (…) L’argot, et c’est là, avec l’effet d’imposition symbolique, une des raisons de sa diffusion bien au-delà des limites du «milieu» proprement dit, constitue une des expressions exemplaires et, si l’on peut dire, idéales — avec laquelle l’expression proprement politique devra compter, voire composer — de la vision, pour l’essentiel édifiée contre la «faiblesse» et la «soumission» féminines (ou efféminées), que les hommes les plus dépourvus de capital économique et culturel ont de leur identité virile et d’un monde social tout entier placé sous le signe de la dureté. Il faut toutefois se garder d’ignorer les transformations profondes que subissent, dans leur fonction et leur signification, les mots ou les locutions empruntés lorsqu’ils passent dans le parler ordinaire des échanges quotidiens : c’est ainsi que certains des produits les plus typiques du cynisme aristocratique des «durs» peuvent, dans leur emploi commun, fonctionner comme des sortes de conventions neutralisées et neutralisantes qui permettent aux hommes de dire, dans les limites d’une très stricte pudeur, l’affection, l’amour, l’amitié, ou, tout simplement, de nommer les êtres aimés, les parents, le fils, l’épouse (l’emploi, plus ou moins ironique, de termes de référence comme «la patronne», la «reine-mère», ou «ma bourgeoise» permettant par exemple d’échapper à des tours tels que «ma femme» ou le simple prénom, ressentis comme trop familiers). (…) Nul ne peut ignorer complètement la loi linguistique ou culturelle et toutes les fois qu’ils entrent dans un échange avec des détenteurs de la compétence légitime et surtout lorsqu’ils se trouvent placés en situation officielle, les dominés sont condamnés à une reconnaissance pratique, corporelle, des lois de formation des prix les plus défavorables à leurs productions linguistiques qui les condamne à un effort plus ou moins désespéré vers la correction ou au silence. Il reste qu’on peut classer les marchés auxquels ils sont affrontés selon leur degré d’autonomie, depuis les plus complètement soumis aux normes dominantes (comme ceux qui s’instaurent dans les relations avec la justice, la médecine ou l’école) jusqu’aux plus complètement affranchis de ces lois (comme ceux qui se constituent dans les prisons ou les bandes de jeunes). L’affirmation d’une contre-légitimité linguistique et, du même coup, la production de discours fondée sur l’ignorance plus ou moins délibérée des conventions et des convenances caractéristiques des marchés dominants ne sont possibles que dans les limites des marchés francs, régis par des lois de formation des prix qui leur sont propres, c’est-à-dire dans des espaces propres aux classes dominées, repaires ou refuges des exclus dont les dominants sont de fait exclus, au moins symboliquement, et pour les détenteurs attitrés de la compétence sociale et linguistique qui est reconnue sur ces marchés. L’argot du «milieu», en tant que transgression réelle des principes fondamentaux de la légitimité culturelle, constitue une affirmation conséquente d’une identité sociale et culturelle non seulement différente mais opposée, et la vision du monde qui s’y exprime représente la limite vers laquelle tendent les membres (masculins) des classes dominées dans les échanges linguistiques internes à la classe et, plus spécialement, dans les plus contrôlés et soutenus de ces échanges, comme ceux du café, qui sont complètement dominés par les valeurs de force et de virilité, un des seuls principes de résistance efficace, avec la politique, contre les manières dominantes de parler et d’agir. (…) On comprend que le discours qui a cours sur ce marché ne donne les apparences de la liberté totale et du naturel absolu qu’à ceux qui en ignorent les règles ou les principes : ainsi l’éloquence que la perception étrangère appréhende comme une sorte de verve débridée, n’est ni plus ni moins libre en son genre que les improvisations de l’éloquence académique ; elle n’ignore ni la recherche de l’effet, ni l’attention au public et à ses réactions, ni les stratégies rhétoriques destinées à capter sa bienveillance ou sa complaisance ; elle s’appuie sur des schèmes d’invention et d’expression éprouvés mais propres à donner à ceux qui ne les possèdent pas le sentiment d’assister à des manifestations fulgurantes de la finesse d’analyse ou de la lucidité psychologique ou politique. Pierre Bourdieu
La France est une garce et on s’est fait trahir Le système, voilà ce qui nous pousse à les haïr La haine, c’est ce qui rend nos propos vulgaires On nique la France sous une tendance de musique populaire On est d’accord et on se moque des répressions On se fout de la République et de la liberté d’expression Faudrait changer les lois et pouvoir voir Bientôt à l’Elysée des arabes et des noirs au pouvoir (Nique la France, Sniper, 2010)
La lecture, c’est pour les pédés! Réponse de collégiens français
Le parler «caillera», ce «langage des exclus» longtemps vu comme une contre-culture «voyou», voire une sous-culture, serait-il devenu tendance chez les jeunes nantis ? Un langage pourtant ultra-code, qui mêle vieil argot et verlan, expressions arabes et africaines. Des mots cash, trash, parfois sexistes, souvent décriés parce qu’ils véhiculeraient la «haine» ? L’intéressée hausse les épaules. «Ca fait longtemps que le verlan a dépassé les limites de la cité», explique-t-elle. De la cour de récré aux boîtes de nuit branchées, il se répand comme une traînée de poudre. On ne rit plus, on s’tape des barres ou on s’charrie. En teuf on kiffe sa race sur de la bonne zik, du son chanmé en matant des meufs. Un vrai truc de ouf. Popularisé avec le «Nique ta mère» de Jamel Debbouze et le tube «Mets ta cagoule» de Michaël Youn, démocratisé par les animateurs radio Maurad et Difool, le verlan a définitivement passé le périph. Le Nouvel Observateur
Doit-on se satisfaire de l’affaiblissement du français ? Certainement pas. En même temps, la langue française n’est pas menacée à domicile, même si elle l’est à l’international. Que faire alors ? Pour être constructif, plusieurs idées peuvent être avancées. Il faut par exemple renouveler et redynamiser notre langue en s’appuyant sur le français des quartiers, source permanente d’invention linguistique. On compte aujourd’hui plusieurs milliers de mots en verlan qui enrichissent notre langue. Valorisons-les dans les dictionnaires et les écoles. Frédéric Martel
Les défenseurs de l’éducation bilingue disent qu’il est important d’ enseigner un enfant dans la langue de sa famille. Moi, je dis qu’on ne peut pas utiliser la langue familiale dans la classe – la nature même de la classe exige que vous vous serviez de la langue d’une manière publique. (…) L’intimité n’a rien à faire dans les salles de classe. Richard Rodriguez
Il n’y a rien de surprenant qu’au moment où les universités américaines se sont engagées sérieusement dans la diversité, elles soient devenues des prisons de la pensée. Personne ne parle de la diversité d’aucune manière véritable. On ne parle que de versions brune, noire et blanche de la même idéologie politique. Il est très curieux qu’aux Etats-Unis comme au Canada on réduit la diversité à la race et à l’appartenance ethnique. On ne pense jamais que ça pourrait aussi signifier plus de nazis ou plus de baptistes du sud. Ca aussi, c’est la diversité, vous savez. Pour moi, la diversité n’est pas une valeur. La diversité, c’est l’Irlande du Nord. La diversité, c’est Beyrouth. La diversité, c’est le frère qui massacre son frère. Là où la diversité est partagée – où je partage avec vous ma différence – celle-ci peut avoir une valeur. Mais le simple fait que nous sommes différents est une notion terrifiante. Richard Rodriguez
Par-delà les discours pétris de bonne conscience sur l’égale dignité de toutes les pratiques linguistiques, on oublie de préciser que les exclus de la langue de Molière ont toutes les chances de devenir des exclus tout court. Alain Bentolila
Il y a un réel engouement bourgeois pour cette culture. Mais c’est aussi la marque d’un encanaïllement un peu pervers. Car à la différence d’un jeune des cités, un «fils de» n’aura aucun mal à jongler avec un autre registre de langue lorsqu’il s’agira de reprendre la boîte de papa… (…) L’écrit que pratiquent ces jeunes aujourd’hui a changé de perspective et de nature. C’est un écrit de l’immédiateté, de la rapidité et de la connivence: réduit au minimum, il n’est destiné à être compris que par celui à qui on s’adresse. Or, la spécificité de l’écrit par rapport à l’oral est qu’il permet de communiquer en différé et sur la durée: il est arrivé dans la civilisation pour laisser des traces. (…) Ce qui a changé, c’est que nos enfants, qu’on a cru nourrir de nos mots, utilisent un vocabulaire très restreint, réduit à environ 1 500 mots quand ils parlent entre eux – et à 600 ou 800 mots dans les cités. » Les adolescents les plus privilégiés possèdent, certes, une « réserve » de vocabulaire qui peut être très importante et dans laquelle ils piochent en cas de nécessité (à l’école, avec des adultes, lors d’un entretien d’embauche…), ce qui leur permet une « socialisation » plus importante. Mais globalement, ce bagage de mots que possèdent les jeunes a tendance à s’appauvrir quel que soit leur milieu. (…) Il y a une loi simple en linguistique: moins on a de mots à sa disposition, plus on les utilise et plus ils perdent en précision. On a alors tendance à compenser l’imprécision de son vocabulaire par la connivence avec ses interlocuteurs, à ne plus communiquer qu’avec un nombre de gens restreint. La pauvreté linguistique favorise le ghetto; le ghetto conforte la pauvreté linguistique. En ce sens, l’insécurité linguistique engendre une sorte d’autisme social. Quand les gamins de banlieue ne maîtrisent que 800 mots, alors que les autres enfants français en possèdent plus de 2 500, il y a un déséquilibre énorme. Tout est «cool», tout est «grave», tout est «niqué», et plus rien n’a de sens. Ces mots sont des baudruches sémantiques: ils ont gonflé au point de dire tout et son contraire. «C’est grave» peut signifier «c’est merveilleux» comme «c’est épouvantable». (…) C’est de la démagogie! Ces néologismes sont spécifiques des banlieues et confortent le ghetto. L’effet est toujours centrifuge. Les enfants des milieux aisés vampirisent le vocabulaire des cités, mais ils disposent aussi du langage général qui leur permet d’affronter le monde. L’inverse n’est pas vrai. Arrêtons de nous ébahir devant ces groupes de rap et d’en faire de nouveaux Baudelaire! La spécificité culturelle ne justifie jamais que l’on renonce en son nom à des valeurs universelles. Cela est valable pour l’excision, la langue des sourds comme pour le langage des banlieues. Dans une étude récente en Seine-Saint-Denis, on a demandé à des collégiens ce que représentait pour eux la lecture. Plusieurs ont fait cette réponse surprenante: «La lecture, c’est pour les pédés!» Cela signifie que, pour eux, la lecture appartient à un monde efféminé, qui les exclut et qu’ils rejettent. Accepter le livre et la lecture serait passer dans le camp des autres, ce serait une trahison. (…) Même les aides jardiniers ou les mécaniciens auto doivent maîtriser des catalogues techniques, entrer des données, procéder à des actes de lecture et d’écriture complexes. Or 11,6% des jeunes Français entre 17 et 25 ans comprennent difficilement un texte court, un mode d’emploi ou un document administratif et ne savent pas utiliser un plan ou un tableau. (…) Il y a trente ans, l’école affichait cyniquement sa vocation à reproduire les inégalités sociales: l’examen de sixième éjectait du cursus scolaire deux tiers des enfants, en majorité issus des classes populaires, qui passaient alors leur certificat d’études primaires (avec d’ailleurs une orthographe très supérieure à celle des enfants du même âge aujourd’hui). Or on est passé de ce tri affiché à l’objectif de 80% d’élèves au bac, imposant à une population scolaire qui autrefois aurait suivi la filière courte du certificat d’études de rester au collège et au lycée jusqu’à 16 ans. (…) mais alors il fallait changer complètement les programmes, les méthodes, les structures, les rythmes! Cela n’a pas été fait. A part quelques morceaux de sparadrap appliqués ici et là, l’école est restée la même. Il faut comprendre que l’apprentissage du langage n’est pas aussi naturel qu’il y paraît. C’est un travail. Quand un enfant apprend à parler, il le fait d’abord dans la proximité, dans un cercle étroit de connivence: la langue confirme ce qu’il voit, avec peu de mots. Petit à petit, en élargissant son langage, il quitte ce cocon douillet pour passer à l’inconnu: il va s’adresser à des gens qu’il n’a jamais vus, pour dire des choses dont ces gens n’ont jamais entendu parler. Il faut avoir l’ambition d’élargir le monde pour s’emparer des mots, et il faut s’emparer des mots pour élargir le monde. Mais, pour cela, l’enfant a absolument besoin d’un médiateur adulte à la fois bienveillant et exigeant qui transforme ses échecs en conquêtes nouvelles – «Je n’ai pas compris ce que tu veux me dire; il est important pour moi de te comprendre» – quelqu’un qui manifeste cette dimension essentielle du langage: l’altérité. (…) A cause de l’évolution sociologique de ces trente dernières années, l’activité professionnelle des mères, l’éloignement des grands-parents, l’école a accepté des enfants de 2 ans sans rien changer à sa pratique: ces petits se retrouvent dans des classes de 30, avec une maîtresse et, au mieux, une aide maternelle, à un âge où le langage explose (on passe de 50 à 300 mots et on inaugure les premières combinaisons syntaxiques). Dans ce contexte, ils restent entre eux. Cette réponse de l’école maternelle n’est pas honorable. Elle creuse encore le fossé culturel. C’est une catastrophe pour l’épanouissement psycholinguistique de l’enfant! (…) Pour aggraver les choses, on enseigne le français dans les filières professionnelles comme en maîtrise de linguistique: on leur fait étudier le «schéma narratif», l’«arrière-plan» et l’«avant-plan», le «champ lexical» ou encore les «connecteurs d’argumentation», des concepts de pseudo-analyse sémiotique éloignés de l’univers du bon sens. C’est une forme de désespoir pédagogique qui révèle un vrai renoncement à faire partager à des élèves de culture populaire la vibration intime qu’engendre un beau texte. Alain Bentolila (linguiste et spécialiste de l’illettrisme)
Toute langue possède une dimension argotique ; en effet, toute société humaine fonctionne avec des interdits, des tabous, entre autres, d’ordre social, politique, religieux, moral, qui sont véhiculés par la (ou les) forme(s) légitimée(s) de la langue. Comment peut-il être dès lors imaginé une société au sein de laquelle aucune personne, aucun groupe ne chercherait à se doter de moyens pour contourner ces interdits et ces tabous, ne serait-ce que par transgression langagière ? De telles pratiques sociales et langagières constituent les foyers les plus actifs nécessaires à l’émergence de formes argotiques, qui sont elles-mêmes autant de preuves des stratégies d’évitement, de contournement des interdits et tabous sociaux mises en œuvre par les locuteurs, les groupes de locuteurs qui produisent de telles formes. Une contre-légitimité linguistique peut ainsi s’établir . La situation linguistique française n’échappe pas à ce schéma et des parlers argotiques, plus ou moins spécifiques à tel(s) ou tel(s) groupe(s) ont toujours existé de manière concomitante avec ce que l’on appelle par habitude  » langue populaire ».  (….) Toute langue a bel et bien toujours eu, génère continuellement et aura toujours un registre argotique, qui permet la mise en place de stratégies de contournement, voire aussi de cryptage, de masquage. Au XVe siècle, François Villon a rédigé ses fameuses ballades dans une langue de malfrats, le parler de la Coquille, un argot d’une confrérie de malandrins, qui livrèrent sous la torture une partie de leur vocabulaire. Si l’on considère ce qui s’est passé en France depuis environ cent ans pour l’argot traditionnel, qu’il s’agisse de ses manifestations de la fin du XIXe siècle et du début du XXe, de celles des années 1920-1930, d’après-guerre ou bien des années 1950-1960, une différence fondamentale doit être notée par rapport à ce que l’on constate aujourd’hui sur le terrain : de nos jours les épices apportées à la langue française sont de plus en plus empruntées à des langues étrangères. Même si l’argot traditionnel a su s’alimenter de termes étrangers, il le faisait à l’époque dans des proportions moindres. Un facteur déterminant est intervenu depuis et s’est amplifié : celui de l’immigration. Au temps de la Mouffe (rue Mouffetard), de la Butte (butte Montmartre), des Fortifs (Fortifications remplacées actuellement par le boulevard périphérique) un brassage de populations avait lieu dans Paris intra-muros, tout comme dans la majeure partie des grandes villes françaises. Les formes argotiques et les formes non légitimées dites  » populaires  » de la langue française se rejoignaient et c’est une des raisons qui ont permis alors aux mots des argotiers, des jargonneux de tel ou tel  » petit  » métier de passer du statut d’argot particulier à celui d’argot commun avant même de transiter par l’intermédiaire de la langue familière vers la langue française circulante, voire la langue académique, celle que l’on peut aussi écrire, y compris à l’école. Cambriole, cambriolage, cambrioler et cambrioleur ne sont plus du tout perçus de nos jours comme des mots d’origine argotique, ce qu’ils sont en réalité, puisque tous proviennent de l’argot cambriole qui désigne la chambre, la pièce que l’on peut voler. (…) Évolution rapide des formes de type argotique ? En voici un exemple : entrer dans un café et demander un casse-dalle avec une petite mousse  » un sandwich avec une bière  » appartient, d’un point de vue linguistique, à une autre époque, qui se termine à la fin des années 60-70 du siècle passé. Ce n’est plus le temps de la gapette  » casquette (à la mode ancienne)  » sur l’œil et de la cibiche  » cigarette  » au coin des lèvres. La casquette, aujourd?hui de marque Nike, est vissée sur le crâne, s’accompagne de baskets de même marque ou avec le logo Adidas aux pieds et les lascars  » jeunes des cités et quartiers français contemporains  » se désignent comme des casquettes-baskets par opposition aux costards-cravates, ceux qui sont en dehors de la cité, ceux qui sont en place, dans la place  » ont un travail, sont arrivés socialement « . De nos jours, au féca  » café, bistrot  » du coin on dame un dwich  » mange un sandwich  » et on tise une teillbou de 8.6  » boit une bouteille de bière titrant 8,6o d’alcool « . Il en va ainsi de l’évolution du lexique oral. Les personnes qui vivent dans des cités de banlieue ou dans des quartiers dits  » défavorisés  » – entre des tours et des barres – parlent de plus en plus fréquemment une forme de français que certaines d’entre elles nomment  » verlan « , d’autres  » argot « , voire  » racaille-mot  » (  » mots de la racaille « ). Cette variété de français, que l’on peut désigner par  » argot des cités  » ou  » argot de banlieue  » est en réalité la manifestation contemporaine la plus importante d’une variété de français, qui au cours des dernières décennies, tout comme les diverses populations qui l’ont parlée, a perdu tout d’abord son caractère rural, par la suite toute indexation ouvrière, voire prolétaire, pour devenir le mode d?expression de groupes sociaux insérés dans un processus d’urbanisation. Progressivement se sont alors développés les parlers urbains français, qui sont pratiqués de manière plus ou moins effective (usages actifs / passifs) par des millions de personnes en France, que celles-ci soient françaises d’origine ou non, issues de l’immigration ou étrangères. Pendant toutes les années 1990, cet argot de cités, désigné plus haut par français contemporain des cités (FCC en abrégé), est sorti d’entre les tours et les barres, qui l’ont vu naître, émerger, exploser au début des années 1980. Les formes lexicales du FCC sont puisées d’une part dans le vieux français et ses variétés régionales, d’autre part dans le vieil argot, celui de Mimile, mais aussi dans les multiples langues des communautés liées à l’immigration. Par ailleurs le FCC comporte aussi un nombre important de créations lexicales spécifiques, qui ne sont pas uniquement du verlan, comme on peut le croire communément. Étant donné les pratiques langagières des communautés d’origines diverses, de cultures et de langues non moins différentes, qui cohabitent dans les cités ou les quartiers des grandes villes françaises une interlangue émerge entre le français véhiculaire dominant, la langue circulante, et l’ensemble des vernaculaires qui compose la mosaïque linguistique des cités : arabe maghrébin, berbère, diverses langues africaines et asiatiques, langues de type tsigane, créoles antillais (à base lexicale française) pour ne citer que ces langues. (…) Dans ces variétés linguistiques se met alors en place un processus de déstructuration de la langue française circulante par ceux-là même qui l’utilisent et y introduisent leurs propres mots, ceux de leur origine, de leur culture. Les formes linguistiques ainsi créées et leurs diverses variantes régionales deviennent dès lors autant de marqueurs, voire des stéréotypes identitaires ; elles exercent de ce fait pleinement leurs fonctions d’indexation. L’instillation d’un grand nombre de traits spécifiques, qui proviennent du niveau identitaire, dans le système linguistique dominant correspond alors à une volonté permanente de créer une diglossie, qui devient la manifestation langagière d’une révolte avant tout sociale. (…) La déstructuration de la langue s’opère aussi par introduction dans les énoncés de formes parasitaires, ce qui constitue une procédure argotique bien connue des linguistes. Ceux et celles qui utilisent de telles formes linguistiques peuvent de ce fait s’approprier la langue française circulante, qui devient alors leur langue ; ils et elles peuvent grâce à elle non seulement se fédérer mais aussi et surtout espérer résister et échapper à toute tutelle en se donnant ainsi un outil de communication qui se différencie des différents parlers familiaux, qu’ils ou elles pratiquent, peu ou prou, par ailleurs mais aussi de la forme véhiculaire de la langue française dominante, par conséquent légitimée. Les normes linguistiques maternelles sont alors développées comme autant de  » contrenormes  » à la langue française, académique, ressentie comme langue  » étrangère  » par rapport à sa propre culture. L’École a une fonction primordiale : elle se doit de fournir aux enfants scolarisés les outils nécessaires pour parvenir à une maîtrise efficace de la langue française tant sous ses diverses manifestations orales que sous sa forme écrite, orthographique par conséquent. Dans le cas de groupes scolaires implantés dans des cités, la langue utilisée par les élèves est à bien des égards distante du français circulant, compte tenu de la multitude des éléments linguistiques identitaires qui y sont instillés. Ceci contribue aussi dans le cadre de l’école à la mise en place de la fracture linguistique. Le rôle des enseignants devient dès lors prépondérant ; il s’agit de pouvoir éviter l’instauration de rapports d’exclusion au nom des sacro-saints  » ils ne parlent pas français « ,  » ils n’expriment que de la violence, leur violence « ,  » il n’y a que des mots grossiers dans ces parlers  » et autres  » on ne sait plus parler français dans les banlieues « . Bien au contraire, c’est un réel foisonnement lexical que l’on constate lors de l’analyse des diverses variétés du FCC. En effet, si les anciens argots de métiers eux-mêmes et l’argot commun traditionnel reflétaient une véritable  » fécondité en matière lexicale « , une  » effervescence du vocabulaire… dans des groupes sociaux mal armés chez lesquels on s’attendrait à un stock lexical réduit »,  il en est de même pour ce qui est des formes langagières actuelles des cités. (…) Les pratiques argotiques contemporaines doivent être resituées dans le temps. En France au cours du XXe siècle les argots de métiers cèdent progressivement la place aux argots sociologiques. Ces deux types d’argots se différencient entre eux par l’importance relative des fonctions qu’ils exercent : pour les argots de métiers les fonctions sont essentiellement cryptiques, voire crypto-ludiques ; les fonctions identitaires, quant à elles, n’occupent qu’une place secondaire. Une inversion des rapports intervient dans le cas des argots sociologiques des cités. Les fonctions identitaires jouent pleinement leur rôle et la revendication langagière de jeunes et de moins jeunes qui  » se situent en marge des valeurs dites légitimes (…) est avant tout l’expression d’une jeunesse confrontée à un ordre socio-économique de plus en plus inégalitaire, notamment en matière d’accès au travail. Jean-Pierre Goudaillier
Duneton’s description of the paradox of working-class kids made good who enter the teaching profession has another echo in Bourdieu’s sociological writings. Bourdieu often uses the term oblate, a word which originated in the Middle Ages to describe a young man of modest means entrusted to a religious foundation to be trained for the priesthood. Bourdieu borrows the term to suggest the intensity of institutional loyalty felt by the teacher of humble origins who owes his whole education and culture to the state educational system. The oblates of the modern world are all teachers. An alternative title for Je suis comme une truie qui doute might be Confessions of an Ex-Oblate. (…) A teacher who becomes sceptical of the very value of schooling and the very value of the culture he is supposed to disseminate is about as much use as a farmyard sow who refuses to eat. This realization is at the heart of Je suis comme une truie qui doute and, of course, explains the text’s surreal title. Duneton doesn’t only stress the linguistic alienation of many working-class and predominantly rural kids. He also emphasises their very real linguistic abilities. These kids are not illiterate they are simply not in possession of the `right’ kind of French accepted within the school system. For Duneton it is important that children from rural areas are encouraged to learn and speak at school the kind of French spoken at home and with peers from their own region. For some children with knowledge of Occitan or other regional languages, this can benefit them in their learning of other foreign languages. Tony McNeill
Ça fausse un peu le jugement d’être une exception. On a tendance à croire que les autres, peuvent en faire autant … Mais ce qui fausse encore plus le jugement, c’est que, si nous avons réussi à sauter les barrières, c’est précisément parce que nous avons assimilé en profondeur les règles du jeu. Ces règles-là conditionnent aujourd’hui notre pensée. On nous a fait jouer aux échecs, blaque à part, et nous avons gagné. Alors nous continuons à faire jouer les autres en espérant que ça se passera bien aussi pour eux. (…) Ben oui. On ne nous avait pas dit que les littérateurs se foutaient de nous. On nous les faisait révérer comme nos grands frères, ces visages pâles! Claude Duneton
… les livres de classe présentent la société sous un angle bien détérminé; sous prétexte de vie quotidienne et de condition moyenne ils offrent aux enfants attentifs un univers essentiellement petit- bourgeois. (…) la langue française, c’était au début du siècle la langue d’une infime minorité de la population française. C’est curieux à dire, mais la France n’est francophone que depuis cinquante ans à peine! … La haute bourgeoisie de notre pays avait, depuis des siècles, une langue à elle, une belle langue, réputée, qu’elle s’était faite toute seule, en secret. Elle en avait déjà fait présent à plusieurs cours d’Europe, quand, tout d’un coup, au début de ce siècle, elle en a fait cadeau aux Français.
Pendant longtemps, lorsque j’entendais le mot culture, je pensais d’abord à un champ de pommes de terre … Oh c’était pas méchant! C’est pas comme l’autre avec son revolver! – Non, j’avais simplement la connotation rustique … Et puis je me rappelais bien vite que c’était pas ça: qu’il s’agissait de la Grande Culture, de l’unique, de la vaste, de la très belle, de la Culture aux grands pieds! `L’ensemble de connaissances acquises qui permettent à l’esprit de développer son sens critique, son goût, son jugement’, comme dit Robert. – Oui mais c’est très orienté tout ça, non? … Le goût, le jugement … L’ensemble de connaissances acquises peut-être, mais ça dépend tout de même lesquelles! On ne dit jamais de quelqu’un par exemple: `Cet homme est très cultivé, il connaît Marx et Lénine sur le bout du doigt.’ Hein? C’est vrai, ça fait curieux comme remarque … A l’oreille, ça ne passe pas. Pas plus que: `Cultivé? Vous pensez, il travaille sur les nouveaux ordinateurs Machin!’ Ce serait choquant à la limite … Non, un homme cultivé ce n’est pas ça. Il connaît d’abord ses classiques. Non pas pour en faire une critique historique circonstanciée, non, comme ça, pour l’ornement de ses pensées. Racine, il en cite deux ou trois vers … Mallarmé. Il sait reconnaître un Breughel, un Beethoven. Il a lu Proust en entier, Balzac … Bref il est cultivé quoi! On dit aussi que la culture c’est ce qui reste quand on a tout oublié. Ben oui. Ce qui reste c’est un sentiment, une impression, une manière de voir les choses – une vision. Comme on a oublié d’où elle vient cette vision, elle nous paraît naturelle, la seule qui soit. C’est comme celui qui porte des lunettes de soleil, il oublie ses verres teintés; ça lui colore l’existence, il cherche pas à en savoir plus long.
Que la manoeuvre de dépassement soit réussie ou non, pour quelqu’un qui fait des études, il reste tout de même une sérieuse dualité entre le parler familial et celui de l’école, du lycée, de l’université.
Combien j’en ai vu des petits garçons taciturnes, qui traînent à longueur de cours, de semaines, d’années scolaires, sans presque desserrer les dents! Et puis on les surprend, un soir du côté du garage à vélos, ou bien dehors, dans un groupe, près du portail. Le gosse est en discussion animée avec les copains. Il a la voix rapide, le geste sec, un vrai harangueur … Il ne vous a pas vu venir. Tout à coup il vous voit: ça s’arrête net dans sa gorge. Il rougit, sourit, gêné … Les autres rigolent. Ils savent, eux, qu’il parle autant qu’un autre. Et ça n’est pas parce que vous n’êtes pas gentil, parce que vous lui faites peur personnellement. C’est autre chose – qu’il ignore d’ailleurs – : c’est qu’il vit mal sa dualité.
Mais toutes les langues sont `de culture’ si on sait les prendre, et si l’on donne à ce mot un sens un peu plus profonde que `source inépuisable d’extraits de morceaux choisis’. A condition de dissocier culture et littérature de classe, sans jeu de mots.
Vieux con. Lui aussi, l’inspecteur, il est souvent l’enfant d’un tâcheron. Le petit fils d’un besogneux des terres occitanes, d’un haveur de charbon presque belge … Le descendant d’un ajusteur. Le fils de bourgeois ne font pas l’enseignement. Ils occupent les ministères. (…) Bref il n’a jamais été question de savoir si j’aimerais enseigner les gosses. La question aurait été aussi saugrenu que pour un prisonnier en cavale qui voit un train démarrer de demander si la direction du train est la bonne, et à quelle heure il arrive là où il va. Il saute dans le premier wagon le type, et voilà! – Vocation? … Vous voulez rire! La vocation générale des prolétaires occitans depuis un demi-siècle était de véhiculer des messages: dans les Postes, cela va de soi, les Chemins de Fer, ou alors le message culturel par excellence: l’Enseignement. Les classes laborieuses n’ont pas de vocation, elles prennent la porte qui se trouve ouverte devant leur nez. (…) Pour un enfant de prolétaire l’apprentissage du langage intellectuel constitue un pas important à franchir. Il n’y a pas que la vision qui doit changer. Ce langage non affectif, cultivé, à la musicalité plus `distinguée’ que la sienne, tend à le couper de son milieu familial. Toute une série de forces inconscientes s’opposent violemment à cette séparation, le retiennent. En fait il s’agit de dépasser le père, de le rejeter, avec la mère, en un mot, dans le symbolique freudienne, de le tuer. Même s’il n’est pas perçu en tant que tel, c’est un rude moment intérieur, souvent autour de la puberté. C’est quelquefois dur à crever un père travailleur manuel. `La rigidité particulière des tissus’, vous savez … Et puis on s’y attache. C’est dur de passer de l’autre bord, de mépriser. En plus de la combine oedipienne commune à tous, il faut renier toute une façon d’être, de sentir, une façon de rire et de pleurer. Certains ont de la peine, ils réussissent moins bien leur assassinat. Ça fait des cancres. Claude Duneton
Personne ne me contredira si j’affirme que le vocabulaire de la jeunesse s’est appauvri depuis trente ans. Et ce ne sont pas les quelques dizaines de mots arrachés par les médias dans les champs de sabir mythifiés appelés «banlieues» qui compensent les pertes. Contrairement à une idée reçue, le parler ordinaire des adolescents s’est rétréci non pas seulement parce que les termes convenus leur échappent (ne disons pas «littéraires») ; leur vocabulaire s’est allégé aussi parce que les mots vulgaires leur manquent! – Je m’entends. On l’ignore généralement, la phraséologie familière traditionnelle que tout Français et la plupart des Françaises utilisaient sans penser à mal au XXe siècle -, ce français d’entre soi, «bas» peut-être, mais rigolo, tellement rejeté par l’école de nos pères, cet «argot» enfin qui faisait la vie et la saveur des palabres, leur fait lui aussi défaut. (…) À quoi le phénomène est-il dû? J’aimerais bien le savoir. Plusieurs causes, dont probablement l’absence de vie familiale intime, absorbée qu’elle est par la télévision. Donc peu d’échanges avec les parents, moins encore avec les grands-parents, jadis gros transmetteurs, quand ce n’est pas avec toute catégorie d’adultes – cette tendance va s’affirmer avec la consommation de portables. La parole n’étant plus transmise, la pénurie s’installe – durablement. Claude Duneton

Attention: un appauvrissement peut en cacher un autre !

Alors que Le Figaro nous ressort une vielle chronique du célèbre défenseur de l’argot et des langues régionales Claude Duneton

Se lamentant de  l’appauvrissement, entre « calendos », « guincher » ou « radiner », non tant du français de nos adolescents …

Que de celui de leur argot …

Comment ne pas s’étonner …

De cette étrange conjonction de contresens et d’aveuglements …
Venant de quelqu’un qui à la fois issu des classes dominées (fils de paysans corréziens) et auteur reconnu (premier de la classe devenu professeur) a consacré sa vie à la question …
Et pourtant semble refuser le processus inexorable, via notamment le verlan, de l’argotisation …
Et ne pas voir que la multi-ethnisisation accrue en plus entre parlers arabe, berbère, africain, antillais ou gitan …
Le même phénomène est à l’oeuvre d’attachement identitaire aux racines qu’il avait voué sa vie à défendre …
Si bien décrit,  dans son livre le plus personnel, comme le « vivre mal de sa dualité » d’une « truie qui doute »
Et comment ne pas voir l’appauvrissement autrement plus conséquent …
Que serait l’apprentissage qu’il semble, à l’instar des impasses américaines de l’ebonics ou de l’enseignement bilingue, appeler de ses voeux …
D’un vocabulaire par définition dépassé …
Pour des jeunes dont le principal problème reste et a toujours été d’intégrer
Via justement la maitrise de la langue légitime
Le marché du travail dont à l’image de leurs quartiers en voie de ghettoïsation …
Ils sont souvent les premiers exclus ?

L’appauvrissement du français est en marche

Claude Duneton

Le Figaro

«Calendos», «guincher», «radiner»… Tous ces mots, jadis présents dans nos conversations ont disparu du langage de nos adolescents. Claude Duneton (1935-2012) notait ce rétrécissement de notre champ lexical il y a quelques années dans une chronique. La voici.

Personne ne me contredira si j’affirme que le vocabulaire de la jeunesse s’est appauvri depuis trente ans. Et ce ne sont pas les quelques dizaines de mots arrachés par les médias dans les champs de sabir mythifiés appelés «banlieues» qui compensent les pertes. Contrairement à une idée reçue, le parler ordinaire des adolescents s’est rétréci non pas seulement parce que les termes convenus leur échappent (ne disons pas «littéraires») ; leur vocabulaire s’est allégé aussi parce que les mots vulgaires leur manquent! – Je m’entends.

On l’ignore généralement, la phraséologie familière traditionnelle que tout Français et la plupart des Françaises utilisaient sans penser à mal au XXe siècle -, ce français d’entre soi, «bas» peut-être, mais rigolo, tellement rejeté par l’école de nos pères, cet «argot» enfin qui faisait la vie et la saveur des palabres, leur fait lui aussi défaut.

Calendos, confiote et burlingue

Voyons cela de près et non pas en rêve. Vous qui savez ce qu’est un calendos, coulant ou plâtreux, (Ah, les pique-niques sur l’herbe!), demandez voir à des gens qui ont entre 13 et 18 ans ce que ce mot veut dire: un seul questionné sur dix évoquera le fromage rond de Normandie ; les neuf autres répondront que c’est… un calendrier! Idem pour le compères auciflard… La même proportion de jeunes n’identifie pas un couteau dans un schlass, de même que le verbe se radiner (Radine-toi en vitesse!), sera plutôt associé à «se vanter, économiser, être radin avec soi-même», au choix. Un sur deux ne connaît pas le mot confiote, ou le mot caoua pour «café».

Neuf gamins sur dix (90 %) ignorent le mot burlingue– ils pensent qu’il s’agit d’une voiture – et bien que tous ces gens fument comme des pompiers, le même pourcentage ne sait pas ce qu’est une sèche (on confond avec «une question à laquelle on ne sait pas répondre», par extrapolation d’antisèche).

« La parole n’étant plus transmise, la pénurie s’installe – durablement »

Je tiens ces statistiques d’un professeur de français que la curiosité titille, Mme Yveline Couf, qui n’enseigne pas à Versailles mais dans une grande ville ouvrière (un peu sinistrée) de province. Cette prof a présenté des listes de mots familiers à des élèves de 4e et de 3e , en leur demandant de donner pour chacun une définition, comme dans le jeu du dictionnaire. Et cela, c’est du concret, pas du rêve bleu. Ce sondage recoupe exactement les observations que j’avais pu faire moi-même sur ce terrain il y a huit ou neuf ans.

Sur vingt-trois participants volontaires – donc intéressés par la langue (qu’eût-ce été sur un échantillon brut de brutes?) – cinq connaissaient le mot pèze ; il est vrai qu’on dit surtout fric, pognon, et thune. Cinq aussi savent le troquet, mais bistro domine. On remarquera que certains termes d’argot sont sortis aussi de l’usage des adultes ; on n’entend guère le mot greffier pour un chat: aucun ne le connaissait (Boileau serait content!). Mais sept seulement identifient le mot colback, ce qui paraît surprenant:«J’lai choppée par le colback, J’lui ai dit: «Tu m’fous les glandes»…» (Renaud, de Marche à l’ombre).

Une absence de vie intime et trop de télévision

Bon, que ce soit les gens d’un certain âge qui parlent de leur palpitant, je veux bien le croire (l’âge des artères), mais qu’il ne fasse sens que pour trois pelés, c’est peu – c’est la coupure avec les grands-pères… Entraver pour «comprendre» n’est saisi que par un seul élève sur vingt-trois – tous les autres pensant que le verbe signifie «passer au travers». Quant à la proportion de 1 sur 23 pour le verbe de joyeuse source populaire guincher, c’est raide! Autrement dit, la perte de vocabulaire par les nouvelles générations ne se limite pas au français châtié, comme on croit: le sens fuit également par le bout roturier.

À quoi le phénomène est-il dû? J’aimerais bien le savoir. Plusieurs causes, dont probablement l’absence de vie familiale intime, absorbée qu’elle est par la télévision. Donc peu d’échanges avec les parents, moins encore avec les grands-parents, jadis gros transmetteurs, quand ce n’est pas avec toute catégorie d’adultes – cette tendance va s’affirmer avec la consommation de portables. La parole n’étant plus transmise, la pénurie s’installe – durablement. Zut alors! C’est mauvais signe… Que veut dire «zut»? – Je parierais que la moitié des vingt-trois cobayes de Mme Yveline ne le sait plus… À vérifier autour de vous. Vous serez surpris, vous direz «Mince alors!» – Mince? Quel «mince»? – Oh flûte!

Retrouvez les chroniques de Claude Duneton (1935-2012) chaque semaine. Écrivain, comédien et grand défenseur de la langue française, il tenait avec gourmandise la rubrique Le plaisir des mots dans les pages du Figaro Littéraire.

Voir aussi:

La fin des truffes
Claude Duneton
On ne peut pas enseigner une chose dont on doute.
ENTREVUE AVEC CLAUDE DUNETON

Claude Duneton a un peu plus de quarante ans. Il a enseigné l’anglais pendant vingt ans. Avant d’apprendre l’anglais il avait dû apprendre le français, sa langue maternelle étant l’occitan. Il est né en Corrèze dans une famille paysanne très humble. Il s’en souvient. Son premier livre, Parler Croquant, a suscité beaucoup d’intérêt, notamment au Québec. Dans son dernier livre, Je suis comme une truie qui doute, il s’est vidé le coeur, sans savoir peut-être qu’il le faisait au nom de dizaines de milliers d’enseignants qui, depuis, lui ont manifesté leur solidarité, soit en lui écrivant, soit en lisant son livre, dont le titre insolite est expliqué ainsi:

Enseigner le doute est une bien cruelle entreprise. Apprendre à chercher la vérité c’est très joli, mais si on ne la trouve pas, ou alors chacun la sienne, parcimonieusement, c’est moins exaltant. Monter tout un système de recherche en ne sachant pas très bien ce que l’on cherche, et surtout ne jamais tomber sur un morceau de trouvaille pour s’encourager les méninges c’est vraiment ardu. C’est plus ardu que de dresser un cochon à chercher la truffe. Parce que le cochon d’abord on lui fait savoir ce qu’il cherche, clairement et sans ambiguïté. On lui fait goûter de la truffe au départ. Ensuite, de temps à autre, on lui en met des morceaux cachés qu’il a la joie de découvrir en poussant la terre du groin. Ça lui remet du coeur à l’ouvrage. Tandis que le môme à qui l’on dit: Cherche! Allez cherche! … sans jamais lui annoncer quoi – c’est peut-être çi, c’est peut-être ça … Il en perd l’allant et l’enthousiasme.

Claude Duneton. Je vous préviens tout de suite, puisque vous êtes venu de loin: je ne parle pas hélas! Comme j’écris. Je n’ai pas la même façon, j’écris pour me consoler de ne pas pouvoir parler comme je le voudrais.

CRITÈRE. Ce qui ne vous empêche pas de marquer des points dans les débats auxquels vous participez.

C.D. J’ai peut-être une supériorité sur les bien parleurs. Pendant qu’ils font de jolies phrases, je cherche péniblement mes mots, ce qui me donne le temps de réfléchir. La réflexion aidant, je pose souvent des questions qui font tout resurgir. Vous pouvez voir là une espèce de revanche sur ces Français dont j’ai dû apprendre la langue.

CRITÈRE. Quand je vous ai téléphoné pour prendre rendez-vous, vous m’avez dit que vous veniez de recevoir une lettre très intéressante d’une québécoise qui enseigne le français.

C.D. C’est ce que je dis sur l’embourgeoisement de la culture qui l’a surtout intéressée. Sa lettre m’a plu parce que j’attache beaucoup d’importance à cette question.

CRITÈRE. En tout cas, vous en parlez sur un ton qui tranche avec l’habituel ronron, comme dans cette réplique silencieuse à un parent d’élève, peiné à la pensée que sa fille n’apprendra pas les belles récitations d’autrefois:

Une société qui bouge tout le temps est une société sur laquelle on ne peut pas danser. C’est à vous donner le mal de mer, à dégueuler tripes et boyaux par-dessus bastingages. C’est vrai. On nous a fauché le petit Jésus, à présent voilà François Coppée qui se barre! Merde on nous prend tout! Les cerises n’ont plus le même goût … Et l’autre Einstein avec sa tête auréolée de frisettes, qui est allé baver de relativité. Que ce qu’on voit ce n’est pas exactement ce qu’on voit … Qu’on est mortel pour tout de bon sur une foutue planète de désespoir, voilà ce qu’il ressent le père au fond de la classe, la figure toute rouge d’émotion. Il en pleurerait que sa fille n’apprenne plus par coeur les belles litanies rassurantes, il en pleurerait comme s’il venait de toucher son cercueil, tout froid. Fossoyeur va! … A quoi ça sert de faire de la peine à ce monsieur? Pour initier sa fille à quoi finalement?

Devons-nous en conclure que vous accepteriez de mettre n’importe quoi au programme?

C.D. Je n’ai rien contre l’admiration. C’est à l’admiration inconditionnelle, à l’admiration sur commande que je m’attaque.

CRITÈRE. Sur commande depuis Paris surtout…

C.D. Nous reviendrons sur ce problème de la colonisation intérieure des Français par les Français. Pourquoi Racine, pourquoi Corneille plutôt que Chrétien de Troyes ou tel de nos auteurs occitans. On ne s’est jamais vraiment posé la question. La réponse est pourtant très simple: on en a décidé ainsi. Par «on», entendez la bourgeoisie française. Il s’agissait de raffiner une langue de classe complètement coupée de 90% des Français.

Croyez-bien que je n’aime pas les mots bourgeois, classes, dominés, dominants. Ils gênent. Je les utilise parce que je n’en connais pas qui conviennent mieux. J’étais récemment au milieu d’un groupe de jeunes qui avaient toujours à la bouche les mots discours dominants, discours dominés. Devant des exemples concrets que j’ai analysés avec eux, ils n’ont pas su comment réagir. Ils se sont trompés. lis avaient les yeux obstrués par les mots qui auraient dû les dessiller.

CRITERE. La pureté de la langue de Racine n’en fait-elle pas un modèle qui s’impose de lui-même, sans l’aide de Paris et de ses bourgeois?

C.D. La pureté pour qui? Pour la bourgeoisie qui a ses belles manières à elle et qui veut les conserver, soit! On est entre nous, si on me passe cette expression, à moi qui n’appartiens à ce monde que par une culture apprise tardivement dans les livres. Mais les règles du jeu ne sont plus du tout les mêmes depuis que les fils d’ouvriers ont commencé à envahir les lycées. Il faudrait des modèles qui ont un rapport direct avec leur vie à eux. Racine n’en a aucun. Je suppose que mes remarques valent aussi pour le Québec, que le peuple chez vous est moins touché par Racine que par Antonine Maillet. Antonine Maillet! Je l’ai vue à la télévision. Quelle admirable leçon d’authenticité et de français elle nous a donnée. Il y aura un texte d’elle dans l’antimanuel que je prépare avec un camarade. Même impression devant René Lévesque. Il parlait directement, sans détours, avec chaleur. Quel contraste avec la rhétorique répétitive de nos hommes politiques.

CRITÈRE. Ai-je bien compris votre position? Si on supprime les classiques, chaque professeur aura-t-il la possibilité de les remplacer par des auteurs dont il estimera qu’ils représentent bien le peuple auquel il s’adresse? Je parle pour la France, bien entendu, car au Québec il y a longtemps que tout est permis.

C.D. Ne vous méprenez pas. Je suis partisan d’une étude très rigoureuse de l’histoire de la littérature. L’auteur qui a eu le plus grand succès au XVIle siècle, c’est Sorel, non Racine. Il faut étudier aussi Sorel si l’on veut comprendre le XVIle siècle. Comprendre une autre époque, c’est l’essentiel.

Je m’intéresse surtout au moyen-âge. La connaissance de cette époque me paraît de première importance pour la compréhension de la nôtre. Les Xle et Xlie siècles furent une période de progrès. Il y eut ensuite stagnation, croissance zéro, bouleversement des mentalités. Où en sommes-nous maintenant? Vu depuis le Xlie, le XXe siècle n’est pas précisément ce qu’on avait pris l’habitude d’imaginer.

Il faut situer les auteurs dans leur siècle Il n’est pas nécessaire de les admirer et de les faire admirer pour cela.

CRITÈRE. Oui, je saisi Sous l’angle critique, tout peut devenir intéressant. Astérix devient l’égal d’Ulysse dans ces conditions. Mais est-ce ainsi qu’on se rapproche du peuple, comme vous le souhaitez. Vous parlez de Sorel. Par rapport au peuple actuel, il a tout de même l’inconvénient d’avoir vécu il y a 300 ans. Pourquoi pas Guy des Cars? Pour ce qui est de la popularité, il est à notre siècle ce que Sorel fut au sien. Au Québec, ce serait Claude-Henri Grignon, l’auteur de Séraphin Poudrier. Malheureusement, l’un et l’autre sont l’objet du mépris unanime des professeurs de français. Quand on parle d’une littérature qui doit être comprise du peuple, de quel peuple s’agit_il? Du peuple réel, dont les goûts sont parfois décevants, ou du peuple idéal, celui qui a été lavé de ses imperfections par des penseurs qui veulent son bien? Il faudrait s’entendre.

C.D. Je vous avouerai que je fais des choses interdites: je vais voir des films de Louis de Funès. Eh bien, à côté des conneries, de la multitude de conneries, il y a des trouvailles dans ses films. Je suis persuadé que, dans vingt ou trente ans, ceux qui feront l’histoire du cinéma compareront ces trouvailles à celles des plus grands cinéastes.

CRITÈRE. Permettez-moi de poursuivre ma chasse aux critères. Si j’avais le choix entre Séraphin et la Sagouine, qui parle aussi au peuple, je choisirais la Sagouine parce que la langue y est plus belle et le contenu plus humain.

C.D. J’admire beaucoup Céline, Voltaire, Chrétien de Troyes, ce qui ne veut pas dire qu’il ne serait pas intéressant d’étudier Guy Des Cars pour comprendre notre siècle.

CRITÈRE. Mais enfin, quel doit être notre premier objectif, rendre les gens plus critiques en leur faisant analyser le passé ou les rendre plus humains en les mettant en contact avec les plus belles oeuvres? Parmi les oeuvres qui font partie de l’arsenal bourgeois, n’y en a-t-il pas qui méritent notre attention parce qu’elles n’ont aucun lien trop étroit avec une époque donnée ou une classe sociale déterminée. Je pense, en particulier, à l’illiade et à l’Odyssée. Il y a aussi le problème du fond commun. Ces dernières années, pendant que les programmes de français achevaient de s’atomiser, de se dissoudre dans la subjectivité, le grand public regardait l’Odyssée à la télévision. Si bien que l’Odyssée est, encore aujourd’hui, l’une des seules oeuvres dans laquelle on puisse puiser des exemples en étant sûr d’être compris d’à peu près tout le monde.

C.D. Je suis d’accord avec vous au sujet d’Homère. On pourrait ajouter la Bible. Il faut lire la Bible, Jérémie, les jérémiades. Que peut-on comprendre de la littérature franaise si on n’a pas lu la Bible.

Mais le problème du fond commun est plus complexe. Le prétendu fond commun de la culture française présente deux inconvénients: il n’est pas commun et ce n’est pas un fond. J’ai déjà dit pourquoi, je vais le dire d’une autre manière. Imaginez un programme de littérature française qui aurait été conçu par et pour des marins pêcheurs de Bretagne. Homère s’il avait été à ce programme aurait sans doute convenu aux savoyards et aux bourguignons, mais sûrement pas la multitude d’histoires de pêche et de poissons qu’on y aurait trouvées. Et bien, l’imposition à toute la rance d’un programme élaboré dans et par la bourgeoisie parisienne est tout aussi insensée.

CRITÈRE. Croyez-vous qu’on pourrait régler le problème que vous soulevez en confiant la responsabilité des programmes à des gouvernements régionaux.

C.D. Sûrement pas à l’heure actuelle. Ce sont les harkis qui prendraient le pouvoir dans les régions. Ils s’empresseraient de refaire les erreurs du gouvernement central.

CRITÈRE. Les harkis?

C.D. Eh oui, les Français sont colonisés par les Français. Les harkis, ce sont les Algériens qui ont pris fait et cause pour la France lors de la guerre l’indépendance. L’élite régionale – je n’aime pas ce mot – est constituée en France de harkis, de notables qui se consolent par des abus de pouvoir de leur impuissance face à l’Etat central. La France, vous savez, n’est pas un pays démocratique.

CRITÈRE. Et si par impossible vous deveniez ministre de l’éducation en Occitanie, y aurait-il un programme? Par qui serait-il établi?

C.D. Il y aurait un programme, bien entendu. Pour l’établir, il faudrait interroger les gens, attendre qu’ils manifestent leurs désirs. L’enseignement de la langue et de la littérature occitane ne serait sûrement pas interdit. Mais je n’ai jamais beaucoup réfléchi à ces problèmes de pouvoir.

CRITÈRE. D’un côté donc, les choses les plus universelles, Homère, la Bible; de l’autre, les choses les plus particulières. Cette élimination de la culture nationale n’évoque-t-elle pas les thèses des fédéralistes européens qui, pour la plupart, sont en même temps régionalistes?

C.D. On peut faire ce rapprochement.

CRITÈRE. Etant donné vos idées sur la colonisation des Français par les Français et sur la démocratie, on s’attend à ce que vous dénonciez les examens qui sont, en France, la façon traditionnelle d’opérer la sélection. Vous écrivez pourtant:

par le respect de l’individu c’est peut-être bien après tout l’examen. Mais alors sérieux, approfondi, pas plie ou face! Pas laissé au hasard de dix minutes d’entretien avec le premier bizarre venu. Un examen qui n’ait pas honte de l’être, avec double et triple correction sur des épreuves très étudiées, et pas en forme de devinettes, qui permettent de dire simplement: un Tel a acquis dans tel domaine tel niveau de connaissance. Un point. Comment les a-t-il acquises? Ça le regarde. Qu’il ait bûché deux ans ou deux mois, selon ses goûts, son temps, ses possibilités, son âge, voire son métier, là n’est pas la question. La seule question est de savoir si oui ou non il faut les contrôler ces fameuses connaissances.

C.D. Le contrôle continu, qui est la solution de remplacement, me paraît dangereux pour la liberté et, par surcroît, plus injuste qu’un bon système d’examen. Etre fiché jour après jour, mois après mois, depuis la maternelle, ce n’est pas supportable. En deux mois de paresse ou d’égarement, vous pouvez compromettre toute une existence. J’aurais sûrement été tué par un tel système.

CRITÈRE. Et l’injustice?

C.D. On en mesure l’ampleur quand on veut bien se rendre à certaines évidences. Le rapport du maître à ses élèves ressemble à s’y méprendre au rapport de l’amant à sa maîtresse, aspects négatifs inclus, bien entendu. Parmi ces aspects négatifs, il y a la jalousie. Le professeur a besoin de penser que ses élèves ont tout appris de lui.

Tel professeur de mathématiques que j’ai très bien connu mettait zéro à tous ses étudiants quand il prenait une nouvelle classe. Comment, disait-il, vous n’avez rien fait dans le passé! Qui donc vous a déformés à ce point? Il les terrorisait de cette façon, puis il relevait leurs notes graduellement pour bien leur faire sentir qu’il était le seul responsable de leurs progrès. Or le collègue qui le précédait était un excellent professeur. La campagne de dénigrement dont il a été l’objet l’a tué littéralement. Hors de moi, point de salut!

Il s’agit d’un cas caricatural, mais l’attitude qu’il trahit est beaucoup plus répandue qu’on ne le croit généralement. Il y a encore beaucoup de salauds dans la profession. Il y a aussi, à l’autre extrême, le cas du professeur séducteur qui fausse tout lui aussi en suscitant chez ses élèves un enthousiasme tel que leur succès est dû plus à un mimétisme sans lendemain qu’à un solide apprentissage. Non vraiment, le professeur est trop engagé, trop amoureusement engagé.

Paradoxalement, il aurait été plus facile d’instaurer le contrôle continu il y a quarante ou cinquante ans, à l’époque où l’on savait ce qu’il fallait savoir.

CRITÈRE. Ne croyez-vous pas qu’en plus de permettre un plus grand respect de l’individu et une plus grande justice, l’examen, tel que vous le concevez, donnerait au professeur une occasion d’être reconnu a sa juste valeur et de prendre lui-même sa véritable mesure?

C.D. C’est vrai aussi pour l’institution à laquelle il appartient. Ce que vous dites est très intéressant. Je n’avais pas pensé à cet aspect de la question. Mais il y a aussi le danger du bachotage. Le baccalauréat dans sa forme actuelle forme des super-caméléons. Pour le réussir, il faut surtout apprendre à être hypocrite, à ruser avec le savoir et avec les examinateurs. Nos hommes politiques sont des produits typiques de ce système.

CRITÈRE. Que dites-vous de la solution qui consiste à séparer complètement les contrôles de la fréquentation de l’école? S’il faut des contrôles, et vous dites vous-mêmes qu’il en faut, cette solution n’est-elle pas celle qui est le plus en conformité avec le respect de l’individu tel que vous le concevez? Le professeur pourrait dans ces conditions devenir un artisan ou un professionnel comme les autres, c’est-à-dire un homme qui rend des services quand on lui en fait la demande.

C.D. Ce serait l’idéal, tout particulièrement pour l’enseignement des langues vivantes, où les voyages sont généralement plus instructifs que les cours. J’ai souvent rêvé de recevoir un à un mes élèves, de trouver avec eux des méthodes adaptées à leur situation.

On attache souvent trop d’importance à la relation maître-élève. J’ai eu au lycée un excellent professeur de physique. Nous n’existions pas pour lui. Il ne nous connaissait pas et ne voulait pas nous connaître. En retour, il ne nous demandait que deux choses: le laisser parler et passer l’examen. Il nous faisait de magnifiques conférences. C’était reposant. Je n’aimais pas les professeurs qui avaient besoin de se sentir aimés de nous, qui pour nous motiver, forçaient notre intimité, nous séduisaient un à un. Le professeur absent comme mon professeur de physique s, améliorait en vieillissant. Il connaissait de mieux en mieux sa matière. Sa tâche lui devenait de plus en plus facile. Pour les professeurs engagés que nous sommes, le vieillissement est devenu un cauchemar.

CRITÈRE. Est-ce la raison pour laquelle vous avez changé de métier?

C.D. Je suis resté dans le domaine de l’enseignement. J’aimais les mômes, je les aime encore. Si j’avais vingt ans je serais enthousiaste, aucun défi ne m’effraierait. Mais maintenant, je n’en puis plus. Des mômes j’en ai aimé trois mille. J’ai atteint mon point de saturation. Puis je me suis adapté à tant de vagues, à tant de nouvelles formes de sensibilité: rock, beattles, bandes dessinées!

CRITÈRE. À propos de la télévision, vous soulignez dans votre livre un phénomène qui, bien qu’il ait été remarqué par d’autres, n’a pas été suffisamment pris en considération. Etonné par l’indiscipline non violente de vos élèves, vous écrivez:

Après bien des récriminations je me suis aperçu qu’ils sont sincères. ils ne comprennent pas que leur bavardage puisse déranger. C’est que leurs habitudes ont changé: ils transportent en classe la manière dont ils regardent la télé … Attention: il ne s’agit pas d’accuser encore une fois la télévision mais d’observer un comportement pratiquement irréversible et le décalage qui en résulte avec nos façons de procéder. Nous avons à présent des générations pour lesquelles le discours plus ou moins continu est apparu pour la première fois de leur vie au petit écran, fût-ce sous la forme de Nounours. Il en résulte qu’ils ont grandi avec le sens de la parole différée et qu’ils n’ont pas acquis le même rapport de personne à personne que nous avions dans le déroulement du discours. Autrement dit, ils confondent quelque part la voix du prof avec celle du type qui cause dans la boîte.

C.D. J’ai moi-même vu la mutation s’opérer. J’enseignais en Corrèze quand la télévision est apparue. D’année en année, j’ai vu les changements S’opérer chez les mômes.

CRITÈRE. Cela n’a pas accru votre optimisme. Des dizaines de milliers d’enseignants vous ont lu. Plusieurs vous écrivent pour vous dire : Vous m’avez ouvert les yeux, j’ai donné ma démission. Partagez-vous les idées d’Illich?

C.D. Certaines. Pas toutes. Dans un pays comme la France, il est absolument nécessaire pour les enfants de travailleur.

CRITERE Vous continuez pourtant de l’attaquer. Avez-vous une solution de remplacement?

C.D. Nous en sommes à la phase du minage. Je ne sais ni quand ni comment la reconstruction se fera.

CRITÈRE. En attendant, le moral des enseignants continuera de se détériorer.

C.D. Les mômes je les adore! Il ne faut pas jouer avec les mômes, il ne faut pas faire semblant. Il ne faut pas être hypocrite. Si on ne croit plus en rien, si on ne sait plus où l’on va, il vaut mieux se l’avouer à soi-même. C’est plus sain et c’est plus respectueux pour les mômes.

CRITÈRE. Un de vos collègues de Bretagne s’apprête à publier un livre qui aura pour titre: Dieu est mort, Marx est mort et moi je ne me porte pas très bien. Vous, comment vous portez-vous?

C.D. Vous savez, je suis désespéré. Êtes-vous chrétien?

CRITÈRE. Il y a deux choses au monde dont je n’ai jamais douté:
Je suis la Vérité et la Vie, la Vérité vous délivrera. Douce ou amère, la vérité est toujours une nourriture. Si j’ai aimé votre livre, c’est parce que vous dites la vérité comme aucun enseignant, à ma connaissance, ne l’a dite avant vous. À l’exception de Simone Weil, il y a déjà quarante ans.

C.D. Tout ça, c’est parce que j’ai beaucoup aimé mon métier et que je l’aime encore. J’aime les mômes.

LE DÉRACINEMENT

Car le second facteur de déracinement est l’instruction telle qu’elle est conçue aujourd’hui. La Renaissance a partout provoqué une coupure entre les gens cultivés et la masse; mais en séparant la culture de la tradition nationale, elle la plongeait du moins dans la tradition grecque. Depuis, les liens avec les traditions nationales n’ont pas été renoués, mais la Grèce a été oubliée. Il en est résulté une culture qui s’est développée dans un milieu très restreint, séparé du monde, dans une atmosphère confinée, une culture considérablement orientée vers la technique et influencée par elle, très teintée de pragmatisme, extrêmement fragmentée par la spécialisation, tout à fait dénuée à la fois de contact avec cet univers-çi et d’ouverture vers l’autre monde.

De nos jours, un homme peut appartenir aux milieux dits cultivés, d’une part sans avoir aucune conception concernant la destinée humaine, d’autre part sans savoir par, exemple, que toutes les constellations ne sont pas visibles en toutes saisons. On croit couramment qu’un petit paysan d’aujourd’hui, élève de I’école primaire, en sait plus que Pythagore, parce qu’il répète docilement que la terre tourne autour soleil. Mais en fait il ne regarde plus les étoiles. Ce soleil ont on lui parle en classe n’a pour lui aucun rapport avec celui qu’il voit. On l’arrache à l’univers qui l’entoure, comme on arrache les petits polynésiens à leur passé en les forçant à répéter : Nos ancêtres Gaulois avaient les cheveux blonds.

Ce qu’on appelle aujourd’hui instruire les masses, c’est prendre cette culture moderne, élaborée dans un milieu tellement fermé, tellement taré, tellement indifférent à la vérité, en ôter tout ce qu’elle peut encore contenir d’or pur, opération qu’on nomme vulgarisation, et enfourner le résidu tel quel dans la mémoire des malheureux qui désirent apprendre, comme on donne la becquée à des oiseaux.

D’ailleurs le désir d’apprendre pour apprendre, le désir de vérité est devenu
très rare. Le prestige de la culture est devenu presque exclusivement social, aussi bien chez le paysan qui rêve d’avoir un fils instituteur ou l’instituteur qui rêve d’avoir un fils normalien, que chez les gens du monde qui flagornent les savants et les écrivains réputés.

Les examens exercent sur la jeunesse des écoles, le même pouvoir d’obsessions que les sous sur les ouvriers qui travaillent aux pièces. Un système social est profondément malade quand un paysan travaille la terre avec la pensée que, s’il est paysan, c’est parce qu’il n’était pas assez intelligent pour devenir instituteur.

Le mélange d’idées confuses et plus ou moins fausses connu sous le nom da marxisme, mélange auquel depuis Marx il n’y a guère eu que des intellectuels bourgeois médiocres qui aient eu part, est aussi pour les ouvriers un apport complètement étranger, inassimilable, et d’ailleurs en soi dénué de valeur nutritive, car on l’a vidé de presque toute la vérité contenue dans les écrits de Marx. On y ajoute parfois une vulgarisation scientifique de qualité encore inférieure. Le tout ne peut que porter le déracinement des ouvriers à son comble.

Simone Weil, L’enracinement, NRF, Gallimard, 1949, pp 64-65.

Voir également:

La linguistique

2002/1 (Vol. 38)

 


1

Toute langue possède une dimension argotique ; en effet, toute société humaine fonctionne avec des interdits, des tabous, entre autres, d’ordre social, politique, religieux, moral, qui sont véhiculés par la (ou les) forme(s) légitimée(s) de la langue. Comment peut-il être dès lors imaginé une société au sein de laquelle aucune personne, aucun groupe ne chercherait à se doter de moyens pour contourner ces interdits et ces tabous, ne serait-ce que par transgression langagière ? De telles pratiques sociales et langagières constituent les foyers les plus actifs nécessaires à l’émergence de formes argotiques, qui sont elles-mêmes autant de preuves des stratégies d’évitement, de contournement des interdits et tabous sociaux mises en œuvre par les locuteurs, les groupes de locuteurs qui produisent de telles formes. Une contre-légitimité linguistique peut ainsi s’établir [1][1]  Cette contre-légitimité linguistique ne peut s?affirmer,…. La situation linguistique française n’échappe pas à ce schéma et des parlers argotiques, plus ou moins spécifiques à tel(s) ou tel(s) groupe(s) ont toujours existé de manière concomitante avec ce que l’on appelle par habitude  » langue populaire «  [2][2]  Comme le rappelle Françoise Gadet,  » La notion de…. Le linguiste descriptiviste est intéressé par l’analyse de ces  » parlures argotiques «  [3][3]  On pourra se reporter, entre autres, à Denise François-Geiger…, qu?elles soient contemporaines ou non, car elles sont particulièrement révélatrices de pratiques linguistiques, qui relèvent de l’oral et sont soumises à des faits d?évolution particulièrement rapides. D’où la nécessité pour le linguiste d?en rendre compte de la manière la plus précise et la plus adéquate possible dans le cadre de l’argotologie définie comme l’étude des procédés linguistiques mis en œuvre pour faciliter l’expression des fonctions crypto-ludiques, conniventielles et identitaires, telles qu’elles peuvent s’exercer dans des groupes sociaux spécifiques qui ont leurs propres parlers, cette approche argotologique étant incluse dans une problématique de sociolinguistique urbaine.

2

À l’échelle du français en particulier et des langues du monde de manière plus générale, l’émergence de pratiques langagières argotiques n’est en aucune manière un phénomène récent. Toute langue a bel et bien toujours eu, génère continuellement et aura toujours un registre argotique, qui permet la mise en place de stratégies de contournement, voire aussi de cryptage, de masquage. Au XVe siècle, François Villon a rédigé ses fameuses ballades dans une langue de malfrats, le parler de la Coquille, un argot d’une confrérie de malandrins, qui livrèrent sous la torture une partie de leur vocabulaire. Plus près de nous, on peut, entre autres, rappeler que pendant le régime communiste pratiquement chaque goulag avait son argot. Univers carcéral oblige ! Il en est souvent ainsi dans de tels univers et on constate à maintes reprises, quelles que soient les langues considérées, l’existence d’argots de prisons, dans lesquels s’exerce pleinement la fonction cryptique du langage. En Tchécoslovaquie, plus particulièrement à partir du Printemps de Prague, certains groupes de dissidents, étudiants et intellectuels, qui constituèrent plus tard le groupe des  » chartistes « , avaient pour habitude de s’exprimer dans un langage crypté, codé donc, dans le seul but de ne pas être compris de la police politique ; ils pouvaient ainsi parler de sujets subversifs tels le voyage ou les pays extérieurs au bloc soviétique. La langue devenait de ce fait un magnifique moyen d?évasion au travers de ses représentations.

3

Si l’on considère ce qui s’est passé en France depuis environ cent ans pour l’argot traditionnel, qu’il s’agisse de ses manifestations de la fin du XIXe siècle et du début du XXe, de celles des années 1920-1930, d’après-guerre ou bien des années 1950-1960, une différence fondamentale doit être notée par rapport à ce que l’on constate aujourd’hui sur le terrain : de nos jours les épices apportées à la langue française sont de plus en plus empruntées à des langues étrangères. Même si l’argot traditionnel a su s’alimenter de termes étrangers, il le faisait à l’époque dans des proportions moindres [4][4]  Cf. ici-même l’article d’Estelle Liogier à propos…. Un facteur déterminant est intervenu depuis et s’est amplifié : celui de l’immigration. Au temps de la Mouffe (rue Mouffetard), de la Butte (butte Montmartre), des Fortifs (Fortifications remplacées actuellement par le boulevard périphérique) un brassage de populations avait lieu dans Paris intra-muros, tout comme dans la majeure partie des grandes villes françaises. Les formes argotiques et les formes non légitimées dites  » populaires  » de la langue française se rejoignaient et c’est une des raisons qui ont permis alors aux mots des argotiers, des jargonneux de tel ou tel  » petit  » métier de passer du statut d’argot particulier à celui d?argot commun avant même de transiter par l’intermédiaire de la langue familière vers la langue française circulante, voire la langue académique, celle que l’on peut aussi écrire, y compris à l’école. Cambriole, cambriolage, cambrioler et cambrioleur ne sont plus du tout perçus de nos jours comme des mots d’origine argotique, ce qu’ils sont en réalité, puisque tous proviennent de l’argot cambriole qui désigne la chambre, la pièce que l’on peut voler. Le cas de loufoque est tout aussi illustratif. Ce vocable est issu du largonji des loucherbems  » jargon des bouchers  » et correspond à un procédé de formation très caractéristique de ce parler, à savoir le remplacement de la première consonne du mot par un [l], cette première consonne étant déplacée en même temps à la fin du mot, auquel on ajoute un suffixe de type argotique, en -oque dans ce cas : [fu] [luf] [lufôk], lui-même tronqué par apocope en [luf].

4

Évolution rapide des formes de type argotique ? En voici un exemple : entrer dans un café et demander un casse-dalle avec une petite mousse  » un sandwich avec une bière  » appartient, d’un point de vue linguistique, à une autre époque, qui se termine à la fin des années 60-70 du siècle passé. Ce n’est plus le temps de la gapette  » casquette (à la mode ancienne)  » sur l’œil et de la cibiche  » cigarette  » au coin des lèvres. La casquette, aujourd?hui de marque Nike, est vissée sur le crâne, s’accompagne de baskets de même marque ou avec le logo Adidas aux pieds et les lascars  » jeunes des cités et quartiers français contemporains  » se désignent comme des casquettes-baskets par opposition aux costards-cravates, ceux qui sont en dehors de la cité, ceux qui sont en place, dans la place  » ont un travail, sont arrivés socialement « . De nos jours, au féca  » café, bistrot  » du coin on dame un dwich  » mange un sandwich  » et on tise une teillbou de 8.6  » boit une bouteille de bière titrant 8,6o d’alcool « . Il en va ainsi de l’évolution du lexique oral.

5

Suivent quelques exemples d’énoncés en français contemporain des cités (FCC en abrégé) avec leurs traductions en argot traditionnel (précédées de v.a. pour vieil argot) [5][5]  D?autres exemples sont présentés dans J.-P. Goudaillier,… ; il est intéressant de noter à partir de ces exemples l’évolution survenue en deux, trois décennies tant en ce qui concerne le lexique utilisé que le type de phraséologie mise en œuvre.

6

FCC : il a roulé à donf avec la seucai. L’est dangereux c’te keum ! L’est complètement ouf !

7

v.a. : y?est allé le champignon à fond avec la tire. Complètement louf le mec !

8

 » il est allé très vite avec la voiture. C’est un vrai danger public. Il est fou de rouler si vite ! « 

9

FCC : choume l’hamster, l’arrête pas de béflan d’vant les taspèches

10

v.a. : zyeute moi c’te mec qu?arrête pas d’rouler des biscotos d’vant les grognasses

11

 » regarde voir ce gars-là ; il n’arrête pas de faire le beau devant les filles « 

12

FCC : quand tu l’chouffes le luice, t’vois bien qu’il arrive direct d’son bled

13

v.a. : pas b’soin d’le mater cinq plombes pour voir qu’il débarque d’sa cambrouse

14

 » rien qu’à le voir, tu comprends qu?il arrive tout droit de son village natal « 

15

FCC : c’te keum, l’a qu’des blèmes !

16

v.a. : à croire qu’ce mec-là et les problocs ça ne fait qu’un !

17

 » c’est un gars, qui ne connaît que des problèmes « 

18

FCC : le patron, i capte qu?tchi à ma tchatche

19

v.a. : ma jactance, mon dab y entrave qu’dalle

20

 » mon père ne comprend pas du tout mon langage « 

21

FCC : plus de vailtra je deale le techi chanmé

22

v.a. : plus de turbin je fourgue du hasch à toute berzingue

23

 » plus de travail je passe tout mon temps à vendre du haschisch « 

24

FCC : quand les chtars raboulent, on s’nachave dans toute la téci

25

v.a. : qu’les bourres rappliquent et c?est la grand’ caval’ dans la cité

26

 » quand les policiers arrivent, on s?enfuit dans toute la cité « 

27

FCC : l’est chtarbé hypergrave !

28

v.a. : il est vraiment agité du bocal

29

 » il est complètement fou ! « 

30

FCC : on y va en caisse ou à iep ?

31

v.a. : on prend la bagnole ou on y va à pinces ?

32

 » nous y allons en voiture ou à pied ? « 

33

FCC : on galère à la téci ou on va au manès à Ripa

34

v.a. : on glandouille ici ou on va au cinoche à Pantruche

35

 » on reste à rien faire à la cité ou bien on va au cinéma à Paris « 

36

Les personnes qui vivent dans des cités de banlieue ou dans des quartiers dits  » défavorisés  » – entre des tours et des barres – parlent de plus en plus fréquemment une forme de français que certaines d’entre elles nomment  » verlan « , d’autres  » argot « , voire  » racaille-mot  » (  » mots de la racaille « ). Cette variété de français, que l’on peut désigner par  » argot des cités  » ou  » argot de banlieue  » est en réalité la manifestation contemporaine la plus importante d’une variété de français, qui au cours des dernières décennies, tout comme les diverses populations qui l’ont parlée, a perdu tout d’abord son caractère rural, par la suite toute indexation ouvrière, voire prolétaire, pour devenir le mode d?expression de groupes sociaux insérés dans un processus d’urbanisation [6][6]  Pour Pierre Guiraud (Argot, Encyclopedia Universalis,…. Progressivement se sont alors développés les parlers urbains français, qui sont pratiqués de manière plus ou moins effective (usages actifs / passifs) par des millions de personnes en France, que celles-ci soient françaises d’origine ou non, issues de l’immigration ou étrangères [7][7]  Pour P. Bourdieu  » … ce qui s?exprime avec l’habitus…. Bien souvent ces personnes subissent au quotidien une  » galère  » (ou violence) sociale, que reflète leur expression verbale, au même titre que leur  » violence réactive «  [8][8]   » … l’argot assume souvent une fonction expressive ;….

37

Pendant toutes les années 1990, cet argot de cités, désigné plus haut par français contemporain des cités (FCC en abrégé), est sorti d’entre les tours et les barres, qui l’ont vu naître, émerger, exploser au début des années 1980 [9][9]  Voir à ce sujet Christian Bachman et Luc Basier, 1984,…. Les formes lexicales du FCC sont puisées d’une part dans le vieux français et ses variétés régionales, d?autre part dans le vieil argot, celui de Mimile, mais aussi dans les multiples langues des communautés liées à l’immigration [10][10]  Geneviève Vermes et Josiane Boutet (sous la dir. de),…. Par ailleurs le FCC comporte aussi un nombre important de créations lexicales spécifiques, qui ne sont pas uniquement du verlan, comme on peut le croire communément.

38

Étant donné les pratiques langagières des communautés d’origines diverses, de cultures et de langues non moins différentes, qui cohabitent dans les cités ou les quartiers des grandes villes françaises une interlangue émerge entre le français véhiculaire dominant, la langue circulante, et l’ensemble des vernaculaires qui compose la mosa ïque linguistique des cités : arabe maghrébin, berbère, diverses langues africaines et asiatiques, langues de type tsigane, créoles antillais (à base lexicale française) pour ne citer que ces langues.

39

Dans Paroles de banlieues de Jean-Michel Décugis et Aziz Zemouri [11][11]  Jean-Michel Décugis et Aziz Zemouri, 1995, Paroles…, Raja (21 ans) précise que dans les cités  » on parle en français, avec des mots rebeus, créoles, africains, portugais, ritals ou yougoslaves « , puisque  » blacks, gaulois, Chinois et Arabes  » y vivent ensemble (p. 104). Des ressortissants de nationalités étrangères, des Français d’origine étrangère et des céfrans aussi appelés des de souches  » français de souche  » communiquent grâce à un parler véhiculaire interethnique [12][12]  Cf. Jacqueline Billiez, 1990, Le parler véhiculaire… et le brassage des communautés permet l’émergence de diverses formes de FCC.

40

Dans ces variétés linguistiques se met alors en place un processus de déstructuration de la langue française circulante par ceux-là même qui l’utilisent et y introduisent leurs propres mots, ceux de leur origine, de leur culture. Les formes linguistiques ainsi créées et leurs diverses variantes régionales deviennent dès lors autant de marqueurs, voire des stéréotypes [13][13]  Pour les notions de marqueurs, de stéréotypes (et… identitaires ; elles exercent de ce fait pleinement leurs fonctions d’indexation. L’instillation d’un grand nombre de traits spécifiques, qui proviennent du niveau identitaire, dans le système linguistique dominant correspond alors à une volonté permanente de créer une diglossie, qui devient la manifestation langagière d’une révolte avant tout sociale [14][14]  Voir aussi David Lepoutre, 1997, Cœur de banlieue….. L’environnement socio-économique immédiat des cités et autres quartiers vécu au quotidien est bien souvent défavorable et parallèlement à la fracture sociale une autre fracture est apparue : la fracture linguistique [15][15]  J.-P. Goudaillier, 1996, Les mots de la fracture linguistique,…. De nombreuses personnes se sentent de ce fait déphasées par rapport à l’univers de la langue circulante, d’autant que l’accès au monde du travail, qui utilise cette autre variété langagière, leur est barré. Elles en sont exclues. Le sentiment de déphasage, d’exclusion est d’autant plus fort, qu’une part importante de ces personnes subissent de véritables situations d’échec scolaire ; il ne leur reste plus qu?à faire usage d’une langue française qu’elles tordent dans tous les sens et dont elles modifient les mots en les coupant, en les renversant [16][16]  Il s?agit d?établir, ainsi que le rappelle Louis-Jean…. La déstructuration de la langue s’opère aussi par introduction dans les énoncés de formes parasitaires, ce qui constitue une procédure argotique bien connue des linguistes.

41

Ceux et celles qui utilisent de telles formes linguistiques peuvent de ce fait s’approprier la langue française circulante, qui devient alors leur langue ; ils et elles peuvent grâce à elle non seulement se fédérer mais aussi et surtout espérer résister et échapper à toute tutelle en se donnant ainsi un outil de communication qui se différencie des différents parlers familiaux, qu’ils ou elles pratiquent, peu ou prou, par ailleurs mais aussi de la forme véhiculaire de la langue française dominante, par conséquent légitimée [17][17]  Pour ce qui est des cas de déplacements en intercation,…. Les normes linguistiques maternelles sont alors développées comme autant de  » contrenormes  » à la langue française, académique, ressentie comme langue  » étrangère  » par rapport à sa propre culture [18][18]   » On en a marre de parler français normal comme les….

42

L’École a une fonction primordiale : elle se doit de fournir aux enfants scolarisés les outils nécessaires pour parvenir à une maîtrise efficace de la langue française tant sous ses diverses manifestations orales que sous sa forme écrite, orthographique par conséquent. Dans le cas de groupes scolaires implantés dans des cités, la langue utilisée par les élèves est à bien des égards distante du français circulant, compte tenu de la multitude des éléments linguistiques identitaires qui y sont instillés. Ceci contribue aussi dans le cadre de l’école à la mise en place de la fracture linguistique. Le rôle des enseignants devient dès lors prépondérant ; il s’agit de pouvoir éviter l’instauration de rapports d?exclusion au nom des sacro-saints  » ils ne parlent pas français « ,  » ils n’expriment que de la violence, leur violence « ,  » il n’y a que des mots grossiers dans ces parlers  » et autres  » on ne sait plus parler français dans les banlieues « .

43

Bien au contraire, c’est un réel foisonnement lexical que l’on constate lors de l’analyse des diverses variétés du FCC. En effet, si les anciens argots de métiers eux-mêmes et l’argot commun traditionnel reflétaient une véritable  » fécondité en matière lexicale « , une  » effervescence du vocabulaire… dans des groupes sociaux mal armés chez lesquels on s?attendrait à un stock lexical réduit «  [19][19]  Denise François-Geiger, 1988, Les paradoxes des argots,…, il en est de même pour ce qui est des formes langagières actuelles des cités.

44

L’émergence de rapports d?exclusion, qui permettent par ailleurs de refuser de manière systématique tout ce qui émane du quartier, de la cité dans lequel se trouve l’établissement scolaire, aurait pour seule conséquence l’effet contraire de celui qui est recherché. Or,  » la réussite scolaire des enfants de milieu populaire dépend de la nature des interactions entre l’école et le quartier. Le développement et l’image d’un quartier populaire dépendent de la qualité de ses établissements scolaires et des actions éducatives qui y sont menées «  [20][20]  Gérard Chauveau et Lucile Duro-Courdesses (sous la…. Ainsi, parmi d’autres, l’expérience qui a été menée par Boris Seguin et Frédéric Teillard [21][21]  Boris Seguin et Frédéric Teillard, 1996, Les céfrans… dans le collège de la Cité des Courtillères à Pantin (Seine-Saint-Denis) est à notre sentiment de ce point de vue exemplaire. Ces enseignants de français ont conduit leurs élèves à réfléchir sur leur propre variété de français, au travers de ses modes de fonctionnement. Ces élèves ont ainsi été à même d’analyser leur propre parler et de rendre compte des résultats de cette analyse dans un dictionnaire, qu’ils ont rédigé avec l’aide de leurs enseignants. C’est de toute évidence la meilleure façon possible d?apprendre à se servir du dictionnaire de langue, cet outil indispensable à toute progression scolaire.

45

L?erreur du début de ce siècle qui a consisté à mettre au ban de l’école mais aussi de la Cité, de la société tout enfant qui parlait une autre langue que le français, ne doit pas être répétée. Prendre en compte l’altérité de la langue de l’autre, par conséquent l’identité de celui-ci, doit être le maître mot. Si une telle prise en compte a lieu, l’accès à la langue circulante, celle du travail et de l’ascension sociale, peut dès lors être ouvert aux jeunes qui parlent tout autre chose qu’une langue normée, légitimée. C?est dans ce sens qu?un travail pédagogique important doit être non seulement initié mais véritablement mis en place. Au sein de l’école, les formes non légitimées du langage à l’école doivent être acceptées et il faut pouvoir les reconnaître, les analyser, d’autant plus que certains enfants et adolescents ne dominent bien souvent ni la langue française ni la langue de leurs parents, car l’insécurité sociale environnante vient renforcer leur insécurité linguistique.

46

Les pratiques argotiques contemporaines doivent être resituées dans le temps. En France au cours du XXe siècle les argots de métiers cèdent progressivement la place aux argots sociologiques. Ces deux types d’argots se différencient entre eux par l’importance relative des fonctions qu?ils exercent : pour les argots de métiers les fonctions sont essentiellement cryptiques, voire crypto-ludiques ; les fonctions identitaires, quant à elles, n’occupent qu’une place secondaire. Une inversion des rapports intervient dans le cas des argots sociologiques des cités. Les fonctions identitaires jouent pleinement leur rôle et la revendication langagière de jeunes et de moins jeunes qui  » se situent en marge des valeurs dites légitimes (…) est avant tout l’expression d’une jeunesse confrontée à un ordre socio-économique de plus en plus inégalitaire, notamment en matière d’accès au travail «  [22][22]  Fabienne Melliani, 2000, La langue du quartier. Appropriation…. Les fonctions crypto-ludiques n’occupent plus désormais la première place, ce que récapitule le tableau ci-après.

47

Importances des fonctions linguistiques exercées [23][23]  Cf. aussi à ce sujet J.-P. Goudaillier, 1997, Quelques… Argots de métiers / argots sociologiques contemporains

Tableau 1

48

D’un point de vue sociolinguistique, cette inversion de l’ordre d?importance des fonctions a lieu parallèlement à un phénomène qu’il convient de rappeler : la disparition progressive de toute référence d?appartenance à un groupe pratiquant la langue dite populaire. Lors des dernières décennies du XXe siècle, cette disparition est allée de paire avec l’émergence des classes moyennes au détriment de la classe ouvrière. Contrairement à ce que l’on peut constater aujourd?hui ces mutations ont abouti à une homogénéisation des comportements à la fois sociaux et linguistiques. L’argotier traditionnel se sentait lié au lieu où il vivait, travaillait, par voie de conséquence à la variété dite populaire – non légitimée de ce fait – de la langue française qui y était parlée ; les locuteurs des cités, banlieues et quartiers d’aujourd’hui ne peuvent trouver de refuge linguistique, identitaire que dans leurs propres productions linguistiques, coupées de toute référence à une langue française  » nationale  » qui vaudrait pour l’ensemble du territoire.

49

Compte tenu du caractère éphémère d’un grand nombre de mots, les personnes qui pratiquent le FCC font un usage important des multiples procédés de formation lexicale à leur disposition pour parvenir à un renouvellement constant des mots.

50

Parmi les procédés les plus productifs, que l’on peut relever, existent des procédés sémantiques tels que l’emprunt à diverses langues ou parlers, l’utilisation de mots issus du vieil argot français, le recours à la métaphore et à la métonymie et des procédés formels tels que la déformation de type verlanesque, la troncation avec ou sans resuffixation et le redoublement hypocoristique. Plusieurs de ces procédés peuvent bien entendu être utilisés à la fois pour la formation d?un seul et même mot.

51

Les procédés formels et sémantiques utilisés en FCC ne lui sont pas propres ; il s?agit en fait d’une accumulation – trait caractéristique de toute pratique argotique – de procédés relevés par ailleurs dans la langue française circulante et non de procédés particuliers à cette variété de français.

52

La déstructuration de la langue française circulante apparaît bien au travers des formes linguistiques de type verlanesque et de celles formées par troncation. Comme en argot traditionnel, beaucoup de mots du FCC sont construits par apocope, ce qu’illustrent les exemples ci-après :

53

brelic ( brelica, verlan de calibre  » revolver « ) ;

54

dèk ( dékis, verlan de kisdé  » policier, flic « ) ;

55

djig ( djiga, verlan de gadji  » fille, femme « ) ;

56

lique ( liquide abrév. d?argent liquide) ;

57

painc ( painco, verlan de copain) ;

58

pet ( pétard pour joint  » cigarette de haschisch « ) ;

59

pouc ( poucav  » indicateur de police, balance « ) ;

60

reuf ( reufré, verlan de frère) ;

61

séropo ( séropositif) ;

62

stonb ( stonba, verlan de baston  » bagarre « ) ;

63

tasse ( taspé, verlan de pétasse) ;

64

téç ( téci, verlan de cité) ;

65

teush ( teushi, verlan de shit  » haschisch « ) ;

66

tox ( toxicomane) ;

67

turve ( turvoi, verlan de voiture) ;

68

trom ( tromé, verlan de métro[politain]).

69

Fait nouveau et particulièrement notable : l’aphérèse prend de plus en plus d’importance par rapport à l’apocope ; sur ce point précis, le FCC se différencie très nettement du français circulant, comme le montrent les exemples suivants :

70

blème ( problème) ; caille ( racaille) ; cil ( facile) ;

71

dic ( indic[ateur de police]) dicdic (par redoublement) ;

72

dwich ( sandwich) ; fan ( enfant) fanfan ;

73

gen ( argent) gengen ; gine ( frangine  » sœur « ) ;

74

gol ( mongol) ; leur ( contrôleur) leurleur ;

75

pouiller ( dépouiller  » voler « ) ; tasse ( pétasse )  » fille  » [péjoratif]) ;

76

teur ( inspecteur de police) teurteur ;

77

vail ( travail) ; zic ( musique) ziczic ;

78

zesse ( gonzesse) ; zon ( prison) zonzon.

79

La resuffixation après troncation est un procédé formel typiquement argotique et l’argot traditionnel connaît des resuffixations en -asse (conasse, grognasse, etc.), -os (musicos, crados, etc.), -ard (nullard, conard, etc.), etc. En FCC on peut relever, entre autres, les cas de resuffixations suivants :

80

chichon (resuffixation en -on de chicha, verlan de haschisch)

81

[acic] [cica] (verlan) [cic] (troncation) [cic] (resuffixation) ;

82

bombax (resuffixation en -ax de bombe)  » très belle fille « )

83

[bbe] [bb] (troncation) [bbaks] (resuffixation) ;

84

couillav (resuffixation en -av de couillonner  » tromper quelqu?un « )

85

[kujone] [kuj] (troncation) [kujav] (resuffixation) ;

86

fillasse (resuffixation en -asse de fille)

87

[fije] [fij] (troncation) [[@ ijas](resuffixation) ;

88

pourav (resuffixation en -ave de pourri)

89

[pui] [pu] (troncation) [puav] (resuffixation) ;

90

rabzouille (resuffixation en -ouille de rabza, verlan de les arabes)

91

[abza] [abz] (troncation) [abzuj] (resuffixation) ;

92

reunous (resuffixation en -ous de reunoi, verlan de noir)

93

[nwa] [n] (troncation) [nus] (resuffixation) ;

94

taspèche (resuffixation en -èche de taspé, verlan de pétasse)

95

[taspe] [tasp] (troncation) [taspèc] (resuffixation).

96

Même si le procédé linguistique de verlanisation est très abondamment utilisé en langue des cités, tous les mots ne se prêtent pas à la verlanisation et aucun énoncé n’est construit avec la totalité des mots en verlan. Lorsque l’on transforme un mot monosyllabique en son correspondant verlanisé, le passage d?une structure de type C(C)V(C)C à sa forme verlanisée nécessite un passage obligé par un mot de type dissyllabique avant même que ce mot ne devienne à nouveau du fait d’une troncation (apocope) un monosyllabique, toujours de type C(C)V(C)C ; ainsi à partir des mots :

97

femme, flic, père, faire, nègre, mec, sac, mère,

98

on obtient respectivement :

99

meuf, keuf, reup, reuf, greun, keum, keuss, reum,

100

après être passé par deux mots dissyllabiques (attestés ou non), le premier avant que ne s’opère la verlanisation et le deuxième après verlanisation :

101

*fameu *meufa ; *flikeu *keufli ; *pèreu *reupé ;

102

*frèreu *reufré ; *nègreu *greuné ; mèkeu *keumé ;

103

*sakeu *keusa ; *mèreu *reumé.

104

* Indique que cette forme a pu ou peut être ou non attestée ; par exemple meufa et keufli sont des formes attestées, qui ont progressivement laissé la place à meuf et keuf.

105

Phonétiquement ces tranformations par le procédé du verlan peuvent être récapitulées comme suit :

106

femme [fam] [fam] [mfa] [mœf] meuf ;

107

flic [flik] [flik] [kfli] [kœf] keuf ;

108

père [pè] [pè] [pe] [œp] reup ;

109

frère [fè] [fè] [fE] [œf] reuf ;

110

nègre [nèg] [nèg] [gne] [gœn] greun ;

111

mec [mèk] [mèk] [kme] [kœm] keum ;

112

sac [sak] [sak] [ksa] [œs] keuss ;

113

mère [mè] [mè] [me] [œm] reum.

114

Ce procédé de verlanisation ne fonctionne pas, lorsque la structure syllabique du mot est de type CV, ce qui est par exemple le cas pour des mots tels là, ça, etc. Dans de tels cas on permute entre elles la voyelle et la consonne ; ce verlan de type  » monosyllabique  » ne nécessite pas de passage par une phase dissyllabique et occasionne par conséquent une modification de la structure syllabique du mot qui sert de base et qui est de structure de type CV ; le mot en verlan est, quant à lui, de structure de type VC. La structure syllabique du mot verlanisé est le  » miroir  » (VC) du mot de départ (CV). Variante de ce verlan : lorsque la structure est de type C1C2V, la forme qui est dérivée est de type C2VC1. Suivent quelques exemples de ce verlan de type  » monosyllabique  » :

115

 » ça  » ; ainf  » faim  » ; àl  » là  » ; ap  » pas  » ; auch  » chaud  » ;

116

dèp ( pèd pédéraste) ; eins  » sein  » ; iech  » chier  » ;

117

ienb  » bien  » ; iench  » chien  » ; ienv  » [je, tu] viens, [il] vient  » ; iep  » pied  » ; ieuv  » vieux, vieille  » ; ieuvs  » vieux, parents  » ;

118

og ( wollof go  » fille « ) ; oid  » doigt  » ; oilp  » poil  » à oilp  » à poil  » ; oinj  » joint  » ; onc  » con  » ; ouak  » quoi  » ; ouam  » moi  » ; ouat  » toi  » ; ouc  » coup  » ; ouf  » fou  » ; uc  » cul  » ; uil  » lui  » ; ur  » rue « .

119

Ces exemples peuvent être notés phonétiquement de la manière suivante :

120

[sa] [as] ; [f ï] [ ïf] ; [pa] [ap] ;

121

[co] [ôc] ; [pèd] [dèp] ; [ ïs] [s ï] ;

122

[cje] [jèc] ; [bj ï] [j ïb] ; [cj ï] [j ïc] ;

123

[vj ï] [j ïv] ; [pje] [jèp] ; [vj] [jœv] ;

124

[go] [ôg] ; [dwa] [wad] ; [pwal] [walp] ;

125

[apwal] [awalp] ; [jw ï] [w ïj] ; [k] [k] ;

126

[kwa] [wak] ; [mwa] [wam] ; [twa] [wat] ;

127

[ku] [uk] ; [fu] [uf] ; [l9i] [9il] ; [y] [y].

128

Les transformations de type verlanesque peuvent être opérées de manière intersyllabique et/ou intrasyllabique : lorsque l’on transforme chinois en noichi, il s’agit d’un changement de place des deux syllabes [ci] et [nwa]. Par contre, lorsque l’on forme oinich à partir de chinois, ceci nécessite non seulement le déplacement des syllabes [wa] et [nic] (verlan intersyllabique) mais aussi une interversion des deux consonnes de [cin] pour obtenir [nic] (verlan intrasyllabique). C?est ce même type de modification intrasyllabique qui fournit peuoch à partir de peucho ( verlan de v.a. choper  » attraper « ).

129

Il convient de mentionner, en plus de ces exemples de verlan  » phonétique « , une autre tendance dans le processus de verlanisation. Les cas suivants de verlan  » orthographique  » sont basés sur la graphie des mots et non pas sur leur phonie :

130

à donf  » à fond  » ; ulc  » cul  » ; zen  » nez « 

131

(prononcés respectivement : [adöf] ; [ylk] ; [zèn]).

132

L’utilisation importante du procédé de verlanisation est particulièrement caractéristique des types de pratiques linguistiques rencontrées dans les cités, plus précisément en région parisienne [24][24]   » … le Marseillais, il parle pas verlan, c?est le…. On peut supposer que le verlan est une pratique langagière qui vise à établir une distanciation effective par rapport à la dure réalité du quotidien, ceci dans le but de pouvoir mieux la supporter. Le lien au référent serait plus lâche et la prégnance de celui-ci moins forte, lorsque le signifiant est inversé, verlanisé : parler du togué, de la téci, du tierquar et non pas du ghetto, de la cité, du quartier, où l’on habite, serait un exemple parmi d’autres de cette pratique. Les situations relevées en région parisienne et à Marseille ne sont pas comparables. À Marseille, qui est une ville structurée en quartiers, une osmose peut s’opèrer entre d?une part des parlers liés à l’immigration la plus récente dans diverses parties de cette ville et d’autre part les langues romanes (italien, espagnol, portugais, etc.) des immigrés les plus anciens et ce qui reste des anciens parlers locaux et/ou régionaux (provençal, corse, etc.). Une telle situation liée à l’existence de quartiers populaires à forte concentration de personnes issues de l’immigration (le Panier en plein centre, la Savine au nord, etc.) est caractéristique de Marseille. Elle n?est en aucune manière comparable à ce qui peut se passer dans les grandes conurbations françaises et plus particulièrement dans la région parisienne, où la notion même de banlieues, dans lesquelles vivent des populations  » au ban du lieu  » est une réalité. Ceci n’est pas sans incidence sur les formes linguistiques et divers indices amènent à penser que les pratiques langagières faisant appel au verlan sont d?autant plus fortes qu’une fracture géographique importante existe par rapport aux espaces urbains extérieurs à celui, dans lequel on vit [25][25]  À propos des modes d?appropriation de l’espace, se….

133

Les divers types de formations linguistiques de type verlanesque présentés plus haut tendent à montrer que les variétés langagières relevées dans les cités françaises ont un mode de fonctionnement  » en miroir  » par rapport à ce que l’on constate généralement dans la langue française :

134

— le verlan  » monosyllabique  » permet de créer des mots qui, du point de vue syllabique, sont autant de miroirs (structure de type VC) des mots avant même que ne s’opère la verlanisation (structure de type CV) ;

135

— l’émergence de l’aphérèse au détriment de l’apocope est un autre exemple de ce fonctionnement  » en miroir  » ; la langue française procède en règle générale par apocope pour abréger les mots, ce qui est de moins en moins le cas pour le français contemporain des cités.

136

D’autres faits, qui n’ont pas été présentés ici même, viennent conforter l’hypothèse de ce fonctionnement  » en miroir  » :

137

— les mots verlanisés, surtout ceux qui sont formés par verlanisation avec phase dissyllabique (procédé le plus fréquent, qui est d?ailleurs employé pour la reverlanisation), ne présentent dans la majeure partie des cas qu?un seul timbre de voyelle, à savoir [œ]. Une neutralisation de l’ensemble des timbres vocaliques au bénéfice de cette voyelle [œ] s’opère dans de tels cas. Ceci ne correspond nullement aux règles habituelles du fonctionnement phonologique du français et met en valeur plutôt les schèmes consonantiques, de toute évidence au détriment des voyelles ;

138

— d’un point de vue accentuel, on note de plus en plus fréquemment un déplacement systématique de l’accent vers la première syllabe, ce qui ne correspond évidemment pas aux règles accentuelles communément utilisées en français.

139

L’identité linguistique affirmée (  » le français, c?est une langue, c’est pas la mienne « ,  » l’arabe c’est ma langue « ,  » l’espagnol c’est ma langue mais c’est pas ce que je parle  » ), elle-même corrélée de manière très forte à l’identité ethnique, va pouvoir être exprimée par les locuteurs qui pratiquent le FCC grâce à l’utilisation de termes empruntés aux langues de leur culture d?origine. Ceci peut s’opérer non seulement de manière intercommunautaire (étrangers et personnes issues de l’immigration / Français de souche ; Maghrébins/Africains/Antillais/Asiatiques, etc. ; strates d?immigration plus anciennes / nouveaux arrivants) mais aussi par rapport à l’extérieur de la cité, du quartier où l’on réside. On note ce type de comportements plus particulièrement chez les jeunes issus de l’immigration, qui tiennent à se distinguer de ceux qui ont un mode de socialisation lié au travail, alors qu’eux-mêmes se sentent exclus du monde du travail et marginalisés [26][26]  J.-P. Goudaillier, 1998, La langue des cités françaises…. Pour les jeunes issus de l’immigration  » la langue d?origine acquiert une valeur symbolique indéniable… cette représentation lignagière de la langue d’origine ne va pas obligatoirement de pair avec un usage intensif de cette langue ni même sa connaissance  » ainsi que le précisent Louise Dabène et Jacqueline Billiez [27][27]  Louise Dabène et Jacqueline Billiez, 1987, Le parler…, qui rappellent par ailleurs que les jeunes d »origine étrangère  » sont encore plus défavorisés que les jeunes de souche française, appartenant à la même couche sociale… Le déroulement de leur scolarité est marqué par l’échec scolaire… Ces jeunes en situation d’échec se retrouvent à l’adolescence massivement au chômage et sont confrontés à une véritable crise d’identité «  [28][28]  Louise Dabène et Jacqueline Billiez, 1987, Le parler….

140

Pour laisser leur marque identitaire dans la langue, les locuteurs des cités et quartiers vont utiliser des mots d’origine arabe (parlers maghrébins essentiellement) ou d’origine berbère, tels

141

ahchouma  » honte  » ( arabe hacma  » honte « ) ; arhnouch  » policier  » ( arabe hnaec  » serpent, policier « ) ; casbah  » maison  » ( arabe qasba ; maison) ; choune  » sexe féminin  » ( berbère haetcun / htun  » sexe féminin « ) ; haram  » péché  » ( arabe hraem  » péché « ) ; heps  » prison  » ( arabe haebs  » prison « ) ; hralouf  » porc  » ( arabe hluf  » porc « ) ; kif  » mélange de canabis et de tabac  » ; maboul  » fou, idiot  » ( arabe mahbûl  » fou « ) ; mesquin  » pauvre type, idiot  » ( arabe miskin  » pauvre « ) ; msrot  » fou, dingue  » ; roloto  » quelqu?un de nul  » ; roumi  » Français de souche  » ( arabe rumi  » homme européen « ) ; shitan  » diable  » ( arabe cetan ou citan  » diable « ) ; toubab  » Français de souche  » ( arabe tebib  » savant  » / arabe maghrébin algérien tbîb  » sorcier « ) ; zetla [29][29]  Il s?agit de la forme phonétique relevée, entre autres,…  » haschisch « .

142

Des mots d’origine tzigane tels :

143

bédo  » cigarette de haschisch  » ; bicrav  » vendre en participant à des actions illicites  » ; bouillav  » posséder sexuellement ; tromper quelqu?un  » ; chafrav  » travailler  » ; choucard  » bien, bon  » ; chourav  » voler  » ; craillav  » manger  » ; gadji  » fille, femme  » ; gadjo  » gars, homme  » ; gavali  » fille, femme  » ; marav  » battre, tuer  » ; minch  » petite amie  » ; racli  » fille, femme  » ; raclo  » gars, homme  » ; rodav  » regarder, repérer  » ; schmitt  » policier «  [30][30]  Les mots bédo, chafrav, choucard, chourav, gadjo,….

144

Voire des faux mots tziganes (les six verbes suivants, malgré leur terminaison verbale en -av(e) caractéristique des verbes d’origine tzigane, sont en fait des constructions ad hoc liées aux pratiques linguistiques des locuteurs de FCC et doivent être considérés comme des faux mots tziganes) :

145

bédav  » fumer  » ; carnav  » arnaquer  » ; couillav  » tromper quelqu?un  » ; graillav  » manger  » ; pourav  » puer  » ; tirav  » voler à la tire « .

146

Des mots d?origine africaine tels :

147

go  » fille, femme  » ; gorette  » fille, jeune femme  » (du wolof go:r  » homme « ).

148

Des mots d’origine antillaise tels :

149

maconmé  » homosexuel  » (français ma commère) ; timal  » homme, gars  » (français petit mâle).

150

Et des mots issus du vieil argot français tels :

151

artiche(s)  » argent  » ; baston  » bagarre  » ; bastos  » balle [arme à feu]  » ; biffeton  » billet  » ; blase  » nom  » ; caisse  » voiture  » ; calibre  » arme ([de poing]  » ; condé  » policier  » ; fafiot  » billet  » ; flag  » flagrant délit  » ; mastoc  » costaud, fort  » ; poudre (+ verlan dreupou)  » héro ïne, coca ïne  » ; serrer  » attraper, arrêter quelqu?un  » ; taf  » travail  » ; taule  » maison  » ; tune  » argent  » ; daron  » père  » ; taupe  » fille, femme  » ; tireur (+ verlan reurti)  » voleur à la tire « .

152

Compte tenu de l’importance sans cesse croissante de la part que représente en français l’ensemble des productions linguistiques élaborées en FCC, il importe que soient développées, dans une perspective de sociolinguistique urbaine, des études qui utilisent une approche argotologique. Il peut être ainsi rendu compte de pratiques langagières, qui nécessitent la mise en œuvre de divers procédés linguistiques permettant l’expression de fonctions essentiellement identitaires, tels que ceux-ci peuvent être mis au jour dans des groupes de locuteurs identifiés par ailleurs d?un point de vue sociologique. Le Centre de recherches argotologiques (CARGO) [31][31]  Directeur : Jean-Pierre Gouudaillier. de l’Université René-Descartes – Paris 5, produit des travaux de recherche qui s’inscrivent dans ce schéma et analysent non seulement les productions mais aussi les attitudes, les représentations des locuteurs pratiquant à des degrés divers le FCC [32][32]  On pourra se reporter, entre autres, à Alma Sokolija-Brouillard,…. L?époque qui voit l’argot perdre son individualité par rapport à la langue  » populaire  » en donnant ses épices à celle-ci, qui l’influence en retour, est révolue [33][33]   » … argot et langue populaire ont dû, à la fin du…. Les deux dernières décennies du siècle passé ont été celles de l’effondrement des formes  » traditionnelles  » du français dit populaire et de l’émergence d?un ensemble de parlers identitaires tout d?abord périurbains avant de devenir urbains. La situation actuelle, celle du français contemporain des cités (FCC) ou argot des banlieues, est bel et bien différente : les éléments linguistiques qui constituent ce type de français, essentiellement lexicaux mais appartenant aussi à d’autres niveaux tels que la phonologie, la morphologie et la syntaxe, sont le réservoir principal des formes linguistiques du français du XXIe siècle qui se construit à partir de formes argotiques, identitaires. Il convient par conséquent de rendre compte de cette situation par une analyse sociolinguistique des pratiques langagières et des procédés linguistiques qui les sous-tendent pour mieux apprécier les phénomènes d’ordre synchronique dynamique qui existent en français contemporain.

 

Notes

[1]

Cette contre-légitimité linguistique ne peut s?affirmer, conformément à ce qu’indique Pierre Bourdieu, que  » dans les limites des marchés francs, c’est-à-dire dans des espaces propres aux classes dominées, repères ou refuges des exclus dont les dominants sont de fait exclus, au moins symboliquement  » (P. Bourdieu, 1983, Vous avez dit  » populaire « , Actes de la recherche en sciences sociales, Paris, Minuit, no 46, p. 98-105, p. 103).

[2]

Comme le rappelle Françoise Gadet,  » La notion de français populaire est plus interprétative que descriptive : la qualification de « populaire » nous apprend davantage sur l’attitude envers un phénomène que sur le phénomène lui-même « , Le français populaire, 1992, Paris, PUF,  » Que sais-je ? « , no 1172, p. 122.

[3]

On pourra se reporter, entre autres, à Denise François-Geiger et J.-P. Goudaillier, 1991, Parlures argotiques, Langue française, Paris, Larousse, no 90, 125 p.

[4]

Cf. ici-même l’article d’Estelle Liogier à propos de la description du français parlé par les jeunes de cités, plus particulièrement le paragraphe intitulé  » Un mélange de codes « .

[5]

D’autres exemples sont présentés dans J.-P. Goudaillier, 2001, Comment tu tchatches ! Dictionnaire du français contemporain des cités, Paris, Maisonneuve & Larose (1re éd., 1997), 305 p.

[6]

Pour Pierre Guiraud (Argot, Encyclopedia Universalis, p. 934)  » … les parlers populaires des grandes villes… se muent en argots modernes soumis aux changements accélérés par la société « .

[7]

Pour P. Bourdieu  » … ce qui s’exprime avec l’habitus linguistique, c’est tout l’habitus de classe dont il est une dimension, c’est-à-dire, en fait, la position occupée, synchroniquement et diachroniquement, dans la structure sociale  » (P. Bourdieu, 1984, Ce que parler veut dire. L’économie des échanges linguistiques, Paris, Fayard, 1re éd., 1982, p. 85).

[8]

 » … l’argot assume souvent une fonction expressive ; il est le signe d’une révolte, un refus et une dérision de l’ordre établi incarné par l’homme que la société traque et censure. Non plus la simple peinture d’un milieu exotique et pittoresque, mais le mode d’expression d’une sensibilité  » (P. Guiraud, Argot, Encyclopedia Universalis, p. 934).

[9]

Voir à ce sujet Christian Bachman et Luc Basier, 1984, Le verlan : argot d’école ou langue des keums, Mots, no 8, p. 169-185.

[10]

Geneviève Vermes et Josiane Boutet (sous la dir. de), 1987, France, pays multilingue, Paris, L?Harmattan, coll.  » Logiques sociales « , t. I : Les langues en France, un enjeu historique et social, 204 p. et t. II : Pratiques des langues en France, 209 p.

[11]

Jean-Michel Décugis et Aziz Zemouri, 1995, Paroles de banlieues, Paris, Plon, 231 p.

[12]

Cf. Jacqueline Billiez, 1990, Le parler véhiculaire interethnique de groupes d’adolescents en milieu urbain, Actes du Colloque  » Des langues et des villes «  (Dakar, 15-17 décembre 1990, p. 117-126).

[13]

Pour les notions de marqueurs, de stéréotypes (et d?indicateurs) en sociolinguistique, on se reportera, entre autres, à William Labov, 1976, Sociolinguistique, Paris, Minuit.

[14]

Voir aussi David Lepoutre, 1997, Cœur de banlieue. Codes, rites et langages, Paris, Éditions Odile Jacob, 362 p.

[15]

J.-P. Goudaillier, 1996, Les mots de la fracture linguistique, La Revue des Deux-Mondes, mars 1996, p. 115-123.

[16]

Il s?agit d’établir, ainsi que le rappelle Louis-Jean Calvet  » si les langues des banlieues ne constituent que de la variation (…) ou si, au contraire, la cassure sociale est telle qu’elle produit sous nos yeux une cassure linguistique  » (Louis-Jean Calvet, 1997, Le langage des banlieues : une forme identitaire, Colloque Touche pas à ma langue ! [ ?] / Les langages des banlieues (Marseille, IUFM, 26-28 septembre 1996), Skholê (Cahiers de la recherche et du développement, IUFM de l’Académie d?Aix-Marseille, numéro hors série, p. 151-158, p. 157).

[17]

Pour ce qui est des cas de déplacements en intercation, cf. Caroline Juillard, 2001, Une ou deux langues ? Des positions et des faits, La Linguistique, Paris, PUF, vol. 37, fasc. 2, p. 3-31, p. 10-11 et s.

[18]

 » On en a marre de parler français normal comme les riches, les petits bourges… parce que c’est la banlieue ici  » (Élève d’origine maghrébine du Groupe scolaire Jean-Jaurès de Pantin dans un reportage diffusé lors du journal télévisé de 20 heures sur TF1 le 14 février 1996).

[19]

Denise François-Geiger, 1988, Les paradoxes des argots, Actes du Colloque  » Culture et pauvretés « , Tourette (L’Arbresle), 13-15 décembre 1985, édités par Antoine Lion et Pedro de Meca, La Documentation française, p. 17-24.

[20]

Gérard Chauveau et Lucile Duro-Courdesses (sous la dir. de), 1989, Écoles et quartiers ; des dynamiques éducatives locales, Paris, L?Harmattan, coll.  » Cresas « , no 8, p. 183.

[21]

Boris Seguin et Frédéric Teillard, 1996, Les céfrans parlent aux Français. Chronique de la langue des cités, Paris, Calmann-Lévy, 230 p.

[22]

Fabienne Melliani, 2000, La langue du quartier. Appropriation de l’espace et identités urbaines chez des jeunes issus de l’immigration maghrébine en banlieue rouennaise, Paris, L?Harmattan, coll.  » Espaces discursifs « , 220 p., p. 50. Ceci  » nécessite cependant des locuteurs qu’ils se situent sur un autre marché, plus restreint, que celui sur lequel évolue la variété légitime  » (p. 50).

[23]

Cf. aussi à ce sujet J.-P. Goudaillier, 1997, Quelques procédés de formation lexicale de la langue des banlieues (verlan monosyllabique, aphérèse, resuffixation), Colloque Touche pas à ma langue ! [ ?] / Les langages des banlieues, Marseille, IUFM, 26-28 septembre 1996, Skholê (Cahiers de la recherche et du développement, IUFM de l’Académie d?Aix-Marseille), numéro hors série, p. 75-86, p. 78. Divers cas d’alternances et de ruptures linguistiques en interaction sont analysés par Fabienne Melliani. De tels cas sont à différencier de ceux présentés par Caroline Juillard, cf. n. 17.

[24]

 » … le Marseillais, il parle pas verlan, c’est le Parisien qui parle verlan… Le Marseillais, il emprunte des mots dans certaines langues…  » (Ali Ibrahima du Groupe B-Vice, Émission La Grande Famille, Canal+, 24 janvier 1996 à propos de la langue de La Savine, quartier situé au nord de Marseille).

[25]

À propos des modes d?appropriation de l’espace, se reporter, entre autres, à D. Lepoutre, Cœur de banlieue…, chap. 1 et plus précisément p. 57-63. D. Lepoutre indique par ailleurs que  » les meilleurs locuteurs de verlan sont généralement les adolescents les plus intégrés au groupe des pairs et à sa culture  » (p. 122).

[26]

J.-P. Goudaillier, 1998, La langue des cités françaises comme facteur d?intégration ou de non-intégration, Rapport de la Commission nationale  » Culture, facteur d?intégration  » de la Fédération nationale des collectivités territoriales pour la culture, Paris, Conseil économique et social, 16 février 1996, in  » Culture et intégration : expériences et mode d?emploi « , Voiron, Éditions de  » La lettre du cadre territorial « , février 1998, p. 3-14.

[27]

Louise Dabène et Jacqueline Billiez, 1987, Le parler des jeunes issus de l’immigration, France, pays multilingue (sous la dir. de Geneviève Vermes et Josiane Boutet), Paris, L?Harmattan, t. II, p. 62-77, p. 65.

[28]

Louise Dabène et Jacqueline Billiez, 1987, Le parler des jeunes…, p. 63-64.

[29]

Il s?agit de la forme phonétique relevée, entre autres, à Tunis pour désigner la SEITA (Société des tabacs français) pendant la période de la colonisation française. Ce terme a successivement désigné le tabac à priser, le tabac à chiquer, avant même de désigner la cigarette de haschisch puis le haschisch lui-même.

[30]

Les mots bédo, chafrav, choucard, chourav, gadjo, gadji et gavali existent déjà en argot traditionnel.

[31]

Directeur : Jean-Pierre Gouudaillier.

[32]

On pourra se reporter, entre autres, à Alma Sokolija-Brouillard, 2001, Comparaison des argots de la région de Sarajevo et de la région parisienne, Thèse de doctorat de linguistique (sous la dir. de J.-P. Goudaillier), Université René-Descartes – Paris 5, 2 vol., 598 p. + annexe et plus particulièrement p. 58 et s., 160 et s.

[33]

 » … argot et langue populaire ont dû, à la fin du XIXe siècle et au début de ce siècle avoir des affinités qui ont peut-être disparu ou se sont atténuées aujourd?hui. Cela tient sans nul doute à un nivellement des couches sociales qui entraîne un relatif nivellement langagier  » (Denise François-Geiger, 1991, Panorama des argots contemporains, Parlures argotiques, Langue française, Paris, Larousse, no 90, p. 5-9, p. 6).

Voir par ailleurs:
The Washington Post
December 26, 1996
 » ‘Sup? » the cabbie said. »No, thanks, » I said. After pigging out over Christmas, I was trying to cut back on my caloric intake. « Besides, » I pointed out, « it looks to me like you’ve only got half a filet of fish and what’s left of a small order of fries. »

« What you be talkin’ ’bout, my man? » he said. « I don’t be offerin’ you my grub; I be sayin’ hello. You know, like, what’s up? »

Now, I’m a reasonable man, and I don’t expect my cab driver to speak like — well, a journalist. But I’d never heard him talk like this. « What’s going on? » I asked.

« I’m studying Ebonics, » he said, sounding like himself again. « And judging from your response, I’m guessing you don’t know the language. »

« That’s not exactly true, » I said. « Unless I miss my guess, you’re talking about what, until a few weeks ago, was called Black English — and what before that was called Ghettoese. Most African Americans are quite familiar with it. As I recall, it sounds rather like what our mothers used to call Bad English. »

« Looks like the man done got to you, my brother, » the cabbie said. « Why does what we speak have to be bad’ anything. If a French dude tells you bone jour,’ you don’t call that bad. If a Hispanic guy says que pasta,’ you just say que pasta’ right back. But when I say ‘sup,’ you pretend you no Nintendo. Why you got to put our language down? »

He was winding up for his self-hating-black-man speech, and I was in no mood for it. « Listen, » I told him. « I know a thing or two about this issue. I’m well aware that some linguists and a growing number of black educators — and not just those in the Oakland school system — are making a deal of the fact that so-called Black English has all the earmarks of a legitimate language, including consistency. They make the further point that there’s no basis for declaring one dialect inherently superior to another. »

« You’re not as dumb as I thought, » the cabbie said.

« The prestige language within any culture is the language spoken by the prestige class, » I continued. « And Black English — Ebonics, if you insist — happens to be the language of the unlettered black masses. Do you really believe that the Oakland school board can, by making Ebonics an official’ language, give it — and the children who speak it — more prestige? »

The cabbie was thoughtful for a moment. « Wouldn’t you agree, » he said at last, « that if teachers understood the legitimacy of the language spoken by many young black children, they might stop equating that language with stupidity? I mean, Hispanic kids might have trouble with English, but nobody puts down Spanish as a language. »

It was a point, I conceded. « Do you imagine the teachers will be required to learn Ebonics in order to qualify as bilingual instructors? »

« And why not? » the cabbie said. « It’s not that hard. As I told you, I’m learning it myself. »

« How, » I asked. « Tapes? Videos? Berlitz Total Immersion? »

« My brother-in-law, » he said. « He says I’m coming on nicely, too. »

« I noticed a couple of errors when you tried your French and Spanish on me a while back, » I said. « Just out of curiosity, who corrects your Ebonics? »

« That’s the beautiful part, » the cabbie said. « Ebonics gives you a whole range of options. You can say she wish’ or they goes,’ and it’s all perfectly fine. But you can also say they go,’ and that’s all right, too. I don’t think you can say I does.’ I’ll have to check on that, but my brotherin-law tells me you can say pretty much what you please, as long as you’re careful to throw in a lot of bes’ and leave off final consonants.’  »

As a onetime proof-reader, I couldn’t believe my ears. « They’ll have teachers learn a language that has no right or wrong expressions, no consistent spellings or pronunciations and no discernable rules? How will that help the children learn proper English? What, precisely, is the point? »

« Did you know that the federal government spends serious bucks for bilingual programs, including the training of bilingual teachers? » the cabbie said. « And don’t you see, now that Ebonics is an official language in Oakland, that we’ll finally have a language program the white folks won’t be able to test and poke and certify?

« I mean if this thing catches on, a lot of us could pick up some nice extra cash teaching Ebonics in our spare time. »

« Yo! » I said. « Maybe you be onto somethin’ dere, my bruvah. »


Tombeau des Patriarches: Vous avez dit orwellien ? (Between truthful lies and respectable murder, what first casualty of war ?)

12 juillet, 2017
firstmonument
https://i0.wp.com/s1.lprs1.fr/images/2017/03/23/6790170_361d2da0-0fd7-11e7-9596-a5ef1fbae542-1.jpghttps://i0.wp.com/www.francesoir.fr/sites/francesoir/files/images/36446d584304ecac68fc1702bb62d35214a98a6a_field_image_rdv_dossier.jpghttps://i0.wp.com/s1.lprs1.fr/images/2017/04/24/6885261_a92068b2-28f0-11e7-9cf1-79a722e2680f-1.jpghttps://i0.wp.com/www.contre-info.com/wp-content/uploads/2017/07/sondage.jpg https://www.les-crises.fr/wp-content/uploads/2017/05/1er-tour-2017-2.jpgMalheur à vous, scribes et pharisiens hypocrites! parce que vous ressemblez à des sépulcres blanchis, qui paraissent beaux au dehors, et qui, au dedans, sont pleins d’ossements de morts et de toute espèce d’impuretés. Jésus
Pour expliquer cette coutume, on peut y voir un sous-produit des lapidations rituelles. Lapider une victime, c’est recouvrir son corps de pierre. Lorsqu’on jette beaucoup de pierres sur un vivant, non seulement il meurt mais ces pierres prennent tout naturellement la forme tronconique du « tumulus » qu’on retrouve, plus ou moins géométrisée, dans les pyramides sacrificielles ou funéraires de nombreux peuples. (…) le tombeau est inventé à partir du moment où la coutume de recouvrir les cadavres de pierres se répand en l’absence de toute lapidation. René Girard
Le tombeau, ce n’est jamais que le premier monument humain à s’élever autour de la victime émissaire, la première couche des significations, la plus élémentaire, la plus fondamentale, la première couche des significations, la plus élémentaire, la plus fondamentale. Pas de culture sans tombeau, pas de tombeau sans culture. A la limite, le tombeau est le premier et seul symbole culturel. René Girard
On ne veut pas savoir que l’humanité entière est fondée sur l’escamotage mythique de sa propre violence, toujours projetée sur de nouvelles victimes. Toutes les cultures, toutes les religions, s’édifient autour de ce fondement qu’elles dissimulent, de la même façon que le tombeau s’édifie autour du mort qu’il dissimule. Le meurtre appelle le tombeau et le tombeau n’est que le prolongement et la perpétuation du meurtre. La religion-tombeau n’est rien d’autre que le devenir invisible de son propre fondement, de son unique raison d’être. Autrement dit, l’homme tue pour ne pas savoir qu’il tue. (…) Les hommes tuent pour mentir aux autres et se mentir à eux-mêmes au sujet de la violence et de la mort. René Girard
Nous avons à notre gauche ce qu’on nomme le tombeau de l’Ermite. C’est un amoncellement de pierres où chaque passant jette de nouveaux matériaux. Que recouvre ce tumulus alpestre ? Je l’ignore. Suivons la tradition, jetons notre pierre sur le tas, ne serait ce que pour déblayer un peu le sentier et continuons. Un sacré archaïque revient au détour d’un rituel de la marche. Cette « tradition » qu’il faut suivre rejoue une scène de lapidation. Le souvenir de l’Ermite est maintenu dans la mémoire des randonneurs grâce à la pierre qu’il jette sur le monticule en passant. l’Ermite n’est saint que de recevoir ces cailloux. Il n’a pas d’autre réalité. Mais elle est spirituelle. Il est le dernier esprit totémique du lieu. La montagne est un gigantesque cairn. Chaque promeneur pour peu qu’il soit du pays, y renoue avec son origine, partageant son être propre avec l’esprit dormant dans ces pierres. Benoit Chantre
Montjoie (…) le cri d’armes des guerriers francs apparaît bien comme le nom de l’Ancêtre divinisé, qu’ils appelaient à la rescousse dans leur langue. (…) Le lieu dit la Monjoie dans la Plaine Saint-Denis occupe l’emplacement du tumulus de l’ancêtre tutélaire des Gaulois, adopté par les Francs et nommé par eux *Mundgawi. (…) Munjoie! est l’aboutissement en roman du francique *Mundgawi, qui signifie « Protège-pays ». Le mot, quatorze fois répété dans la première version du Roland (entre 1125 et 1150), remonte à un passé plus lointain et à une version antérieure de la Chanson (XIe siècle). (…) Möns Gaudii est la traduction en latin de Munjoie que Homophonie orienta vers le sens de « Mont (de la) joie ». Il est probable que la christianisation du tumulus par le martyre de saint Denis facilita cette évolution sémantique. Elle dut intervenir au IXe siècle, après quHilduin eut écrit les Areopagitica. (…) Au Xe siècle, les pèlerins et croisés français se servirent, par analogie, de ce nom célèbre et familier pour désigner les hauteurs voisines des lieux saints, à Jérusalem, à Rome, à Compostene, etc.; puis d’autres hauteurs, un peu partout en France et à l’étranger, le reçurent également. En tant que toponyme Morts Gaudii est attesté dès la fin du Xe siècle et Monjoïe à partir de la fin du XIIe siècle. (…) Devenu nom commun, montjoie fut appliqué à des tas de pierres, à des éminences, à des croix, qui servaient de repères routiers, et, plus tardivement, aux petits monuments chrétiens élevés en bordure des chemins, qui, tous, avaient un rôle de protection. Cette diffusion, impossible à suivre avec précision dans l’espace et le temps, eut lieu à partir du XIIe siècle. (…) Montjoie est un terme spécifique, dont l’origine est bien datée et localisée et dont l’évolution sémantique est justifiée. La longue durée du cri de guerre, la vaste diffusion géographique du toponyme et la multitude des significations du nom commun, bref : le succès du mot montjoie, s’explique par l’importance historique du nom propre qui en est le point de départ. Anne Lombard-Jourdan
Le monde moderne n’est pas mauvais : à certains égards, il est bien trop bon. Il est rempli de vertus féroces et gâchées. Lorsqu’un dispositif religieux est brisé (comme le fut le christianisme pendant la Réforme), ce ne sont pas seulement les vices qui sont libérés. Les vices sont en effet libérés, et ils errent de par le monde en faisant des ravages ; mais les vertus le sont aussi, et elles errent plus férocement encore en faisant des ravages plus terribles. Le monde moderne est saturé des vieilles vertus chrétiennes virant à la folie.  G.K. Chesterton
La première victime d’une guerre, c’est toujours la vérité. Eschyle
Comme une réponse, les trois slogans inscrits sur la façade blanche du ministère de la Vérité lui revinrent à l’esprit. La guerre, c’est la paix. La liberté, c’est l’esclavage. L’ignorance, c’est la force. 1984 (George Orwell)
La liberté, c’est la liberté de dire que deux et deux font quatre. Lorsque cela est accordé, le reste suit. George Orwell (1984)
Il est des idées d’une telle absurdité que seuls les intellectuels peuvent y croire. George Orwell
Les intellectuels sont portés au totalitarisme bien plus que les gens ordinaires. George Orwell
Le langage politique est destiné à rendre vraisemblables les mensonges, respectables les meurtres, et à donner l’apparence de la solidité à ce qui n’est que vent. George Orwell
Parler de liberté n’a de sens qu’à condition que ce soit la liberté de dire aux gens ce qu’ils n’ont pas envie d’entendre. George Orwell
Nous avons si peu, nous Français, le sentiment d’être en guerre que la mort de quelques soldats d’élite en Afghanistan fait moins de bruit qu’un caillassage de CRS. François-Bernard Huyghe
Une autre décision délirante de l’Unesco. Cette fois-ci, ils ont estimé que le tombeau des Patriarches à Hébron est un site palestinien, ce qui veut dire non juif, et que c’est un site en danger. Pas un site juif ? Qui est enterré là ? Abraham, Isaac et Jacob. Sarah, Rebecca, et Léa. Nos pères et nos mères (bibliques). Benjamin Netanyahou
Au nom du gouvernement du Canada, nous souhaitons présenter nos excuses à Omar Khadr pour tout rôle que les représentants canadiens pourraient avoir joué relativement à l’épreuve qu’il a subie à l’étranger ainsi que tout tort en résultant. Ralph Goodale et Chrystia Freeland
Ça n’a rien à voir avec ce que Khadr a fait, ou non. Lorsque le gouvernement viole les droits d’un Canadien, nous finissons tous par payer. La Charte protège tous les Canadiens, chacun d’entre nous, même quand c’est inconfortable. Justin Trudeau
Même si je vais devoir quitter mon poste, je ne compromettrai pas le salaire d’un martyr (Shahid) où d’un prisonnier, car je suis le président de l’ensemble du peuple palestinien, y compris les prisonniers, les martyrs, les blessés, les expulsés et les déracinés. Mahmoud Abbas
Je sais votre engagement constant en faveur de la non-violence. Emmanuel Macron
Voulez-vous devenir une vedette dans la presse algérienne arabophone? C’est facile. Prêchez la haine des Juifs […]. Je suis un rescapé de l’école algérienne. On m’y a enseigné à détester les Juifs. Hitler y était un héros. Des professeurs en faisaient l’éloge. Après le Coran, Mein Kampf et Les Protocoles des sages de Sion sont les livres les plus lus dans le monde musulman.  Karim Akouche
Après le mois sacré, les imams sont épuisés et doivent se reposer. Ils n’ont que le mois de juillet ou d’août pour le faire. Ce moment est très mal choisi pour la marche. Fathallah Abdessalam (conseiller islamique de prison belge)
65 % des Français estiment ainsi qu’« il y a trop d’étrangers en France », soit un niveau identique à 2016 et pratiquement constant depuis 2014. Sur ce point au moins, le clivage entre droites et gauches conserve toute sa pertinence : si 95 % des sympathisants du Front national partagent cette opinion, ils sont presque aussi nombreux chez ceux du parti Les Républicains (83 %, + 7 points en un an) ; à l’inverse, ce jugement est minoritaire chez les partisans de La France insoumise (30 %), du PS (46 %) et d’En marche ! (46 %). De même, les clivages sociaux restent un discriminant très net : 77 % des ouvriers jugent qu’il y a trop d’étrangers en France, contre 66 % des employés, 57 % des professions intermédiaires et 46 % des cadres. Dans des proportions quasiment identiques, 60 % des Français déclarent que, « aujourd’hui, on ne se sent plus chez soi comme avant ». Enfin, 61 % des personnes interrogées estiment que, « d’une manière générale, les immigrés ne font pas d’efforts pour s’intégrer en France », même si une majorité (54 %) admet que cette intégration est difficile pour un immigré. L’évolution du regard porté sur l’islam est tout aussi négative. Seulement 40 % des Français considèrent que la manière dont la religion musulmane est pratiquée en France est compatible avec les valeurs de la société française. Ce jugement était encore plus minoritaire en 2013 et 2014 (26 % et 37 %), mais, de manière contre-intuitive, il avait fortement progressé (47 %) au lendemain des attentats djihadistes de Paris en janvier 2015. Depuis, il s’est donc à nouveau dégradé. Le Monde
“Comme des millions de gens à travers le globe ces dernières années, les deux auteurs ont attaqué le colonialisme et le système capitaliste et impérialiste. Comme beaucoup d’entre nous, ils dénoncent une idéologie toujours très en vogue : le racisme, sous ses formes les plus courantes mais aussi les plus décomplexées”, expliquaient-ils, en exigeant l’abandon des poursuites engagées à la suite d’une plainte de l’Agrif. (…) Renaud, Saïdou et Saïd Bouamama ont choisi d’assumer leur “devoir d’insolence” afin d’interpeller et de faire entendre des opinions qui ont peu droit de cité au sein des grands canaux de diffusion médiatique.” Pétition signée par Danièle Obono (porte-parole de JL Mélenchon)
Faisons du défi migratoire une réussite pour la France. Anne Hidalgo
Aucun principe de droit international n’oblige les Français déjà surendettés, à hauteur de plus de 2000 milliards, à financer par leurs impôts et leurs cotisations sociales des soins gratuits pour tous les immigrés illégaux présents sur notre sol… en 2016, l’octroi du statut de demandeur d’asile est devenu un moyen couramment utilisé par des autorités dépassées pour vider les camps de migrants, à Paris bien sûr, mais aussi par exemple, à Calais, dans la fameuse «jungle» qui, avant son démantèlement, comptait environ 14 000 «habitants». Ces derniers, essentiellement des migrants économiques, ont été qualifiés de réfugiés politiques dans l’unique but de pouvoir les transférer vers d’autres centres, dénommés CAO ou CADA en province. De telles méthodes relèvent d’une stratégie digne du mythe de Sisyphe: plus ils sont vidés, plus ils se remplissent à nouveau… Pierre Lellouche
Madame Hidalgo prétend vouloir améliorer l’intégration des nouveaux migrants. Ses amis n’ont pas réussi en deux décennies à intégrer des populations culturellement et socialement plus aisément intégrables. À aucun moment Anne Hidalgo n’a eu le mauvais goût d’évoquer la question de l’islam. Madame Hidalgo n’aurait pas songé à demander aux riches monarques du golfe, à commencer par celui du Qatar, à qui elle tresse régulièrement des couronnes, de faire preuve de générosité à l’égard de leurs frères de langue, de culture et de religion. Madame le maire n’est pas très franche. Dans sa proposition, elle feint de séparer les réfugiés éligibles au droit d’asile et les migrants économiques soumis au droit commun. Elle fait semblant de ne pas savoir que ces derniers pour leur immense majorité ne sont pas raccompagnés et que dès lors qu’ils sont déboutés , ils se fondent dans la clandestinité la plus publique du monde. (…) À la vérité, c’est bien parce que les responsables français démissionnaires n’ont pas eu la volonté et l’intelligence de faire respecter les lois de la république souveraine sur le contrôle des flux migratoires , et ont maintenu illégalement sur le sol national des personnes non désirées, que la France ne peut plus se permettre d’accueillir des gens qui mériteraient parfois davantage de l’être. Qui veut faire l’ange fait la bête. Mais le premier Français, n’aura pas démérité non plus à ce concours de la soumission auquel il semble aussi avoir soumissionné. C’est ainsi que cette semaine encore, le président algérien a, de nouveau, réclamé avec insistance de la France qu’elle se soumette et fasse repentance . Cela tourne à la manie. La maladie chronique macronienne du ressentiment ressassé de l’Algérie faillie. À comparer avec l’ouverture d’esprit marocaine. En effet, Monsieur Bouteflika a des circonstances atténuantes. Son homologue français lui aura tendu la verge pour fouetter la France. On se souvient de ses propos sur cette colonisation française coupable de crimes contre l’humanité. Je n’ai pas noté que Monsieur Macron, le 5 juillet dernier, ait cru devoir commémorer le massacre d’Oran de 1962 et le classer dans la même catégorie juridique de droit pénal international. Il est vrai que ce ne sont que 2000 Français qui furent sauvagement assassinés après pourtant que l’indépendance ait été accordée. (…) Au demeurant, Monsieur Macron a depuis récidivé: accueillant cette semaine son homologue palestinien Abbou Abbas, il a trouvé subtil de déclarer: «l’absence d’horizon politique nourrit le désespoir et l’extrémisme» . Ce qui est la manière ordinaire un peu surfaite d’excuser le terrorisme. À dire le vrai, le président français, paraît-il moderne, n’a cessé de trouver de fausses causes sociales éculées à ce terrorisme islamiste qui massacre les Français depuis deux années. Gilles-William Goldnadel
L’indifférence apparente des Français à la situation peut sembler étrange, s’assimiler à du déni, à la volonté de ne pas voir. Elle peut aussi se comprendre comme une stratégie de survie analogue à ce qui se passe depuis de nombreuses années en Israël. Les terroristes et leurs alliés wahabites, salafistes ou frères musulmans espéraient non seulement semer la mort mais tétaniser les populations, tarir les foules dans les salles de spectacle, les restaurants, nous contraindre à vivre comme dans ces pays obscurantistes dont ils se réclament. Or c’est l’inverse : les Français continuent à vivre presque comme d’habitude, ils sortent, vont au café, partent en vacances, acceptent de se soumettre à des procédures de sécurité renforcées. (…) Depuis les attentats de 1995, chacun de nous devient malgré soi une sorte d’agent de sécurité : entrer dans une rame de métro nous contraint à regard circulaire pour détecter un suspect éventuel. Un colis abandonné nous effraie. Dans une salle de cinéma ou de musique, nous calculons la distance qui nous sépare de la sortie en cas d’attaques surprises. Nous nous mettons à la place d’un djihadiste éventuel pour déjouer ses plans. (…) Pour comprendre ce scandaleux silence [concernant le meurtre de Sarah Halimi], il faut partir d’un constat fait par un certain nombre de nos têtes pensantes de gauche et d’extrême gauche : l’antisémitisme, ça suffit. C’est une vieille rengaine qu’on ne veut plus entendre. Il faut s’attaquer maintenant au vrai racisme, l’islamophobie qui touche nos amis musulmans. Bref, comme le disent beaucoup, le musulman en 2017 est le Juif des années 30, 40. On oublie au passage que l’antisémitisme ne s’est jamais adressé à la religion juive en tant que telle mais au peuple juif coupable d’exister et qu’enfin dans les années 40 il n’y avait pas d’extrémistes juifs qui lançaient des bombes dans les gares ou les lieux de culte, allaient égorger les prêtres dans leurs églises. Juste une remarque statistique : depuis Ilan Halimi, kidnappé et torturé par le Gang des Barbares jusqu’à Mohammed Mehra, l’Hyper casher de Vincennes et Sarah Halimi, pas moins de dix Français juifs ont été tués ces dernières années parce que juifs par des extrémistes de l’islam. Cela n’empêche pas les radicaux du Coran de se plaindre de l’islamophobie officielle de l’Etat français. Ce serait à hurler de rire si ça n’était pas tragique ! Dans la doxa officielle de la gauche, seule l’extrême droite souffre d’antisémitisme. Que le monde arabo musulman soit, pour une large part, rongé par la haine des Juifs, ces inférieurs devenus des égaux, est impensable pour eux. (…) Soutenir les Indigènes de la République en 2017, ce Ku Klux Klan islamiste, antisémite et fascisant est pour le moins problématique. Beaucoup à gauche pensent que les anciens dominés ou colonisés ne peuvent être racistes puisqu’ils ont été eux-mêmes opprimés. C’est d’une naïveté confondante. Il y a même ce que j’avais appelé il y a dix ans “un racisme de l’antiracisme” où les nouvelles discriminations à l’égard des Juifs, des Blancs, des Européens s’expriment au nom d’un antiracisme farouche. Le suprématisme noir ou arabe n’est pas moins odieux que le suprématisme blanc dont ils ne sont que le simple décalque. Les déclarations de Madame Obono relèvent d’une stratégie de la provocation que le Front de gauche partage avec le Front national, ce qui est normal puisque ce sont des frères ennemis mais jumeaux. Lancer une polémique, c’est chercher la réprobation pour se poser en victimes. Multiplier les transgressions va constituer la ligne politique de ceux qui s’appellent “Les insoumis”, nom assez cocasse quand on connaît l’ancien notable socialiste, le paria pépère qui est à leur tête et dont le patrimoine déclaré se monte à 1 135 000 euros, somme coquette pour un ennemi des riches. Pascal Bruckner
Le sujet n’a pas été abordé pendant la campagne présidentielle, pas davantage que les enjeux, plus larges, du «commun», de ce que c’est aujourd’hui qu’être Français, des frontières du pays, de notre «identité nationale». Et que cette occultation n’a pas fait disparaître cet enjeu fondamental pour nos concitoyens, contrairement à ce qu’ont voulu croire certains observateurs ou certains responsables politiques. (…) il y a la crainte d’aborder des enjeux tels que l’immigration ou la place de la religion dans la société par exemple. Crainte de «faire le jeu du FN» dans le langage politique de ces 20 dernières années suivant un syllogisme impeccable: le FN est le seul parti qui parle de l’immigration dans le débat public, le FN explique que «l’immigration est une menace pour l’identité nationale», donc parler de l’immigration, c’est dire que «l’immigration est une menace pour l’identité nationale»! La seule forme acceptable d’aborder le sujet étant de «lutter contre le FN» en expliquant que «l’immigration est une chance pour la France» et non une menace. Ce qui interdit tout débat raisonnable et raisonné sur le sujet. Enfin, les partis et responsables politiques qui avaient prévu d’aborder la question ont été éliminés ou dans l’incapacité concrète de le faire: songeons ici à Manuel Valls et François Fillon. Et notons que le FN lui-même n’a pas joué son rôle pendant la campagne, en mettant de côté cette thématique de campagne pour se concentrer sur le souverainisme économique, notamment avec la proposition de sortie de l’euro. Tout ceci a déséquilibré le jeu politique et la campagne, et n’a pas réussi au FN d’ailleurs qui s’est coupé d’une partie de son électorat potentiel. (…) L’opinion majoritairement négative de l’islam de la part de nos compatriotes vient de l’accumulation de plusieurs éléments. Le premier, ce sont les attentats depuis le début 2015, à la fois sur le sol national et de manière plus générale. Les terroristes qui tuent au nom de l’islam comme la guerre en Syrie et en Irak ou les actions des groupes djihadistes en Afrique font de l’ensemble de l’islam une religion plus inquiétante que les autres. Même si nos compatriotes font la part des choses et distinguent bien malgré ce climat islamisme et islam. On n’a pas constaté une multiplication des actes antimusulmans depuis 2015 et les musulmans tués dans des attaques terroristes depuis cette date l’ont été par les islamistes. Un deuxième élément, qui date d’avant les attentats et s’enracine plus profondément dans la société, tient à la visibilité plus marquée de l’islam dans le paysage social et politique français, comme ailleurs en Europe. En raison essentiellement de la radicalisation religieuse (pratiques alimentaires et vestimentaires, prières, fêtes, ramadan…) d’une partie des musulmans qui vivent dans les sociétés européennes – l’enquête réalisée par l’Institut Montaigne l’avait bien montré. Enfin, troisième élément de crispation, de nombreuses controverses de nature très différentes mais toutes concernant la pratique visible de l’islam ont défrayé la chronique ces dernières années, faisant l’objet de manipulations politiques tant de la part de ceux qui veulent mettre en accusation l’islam, que d’islamistes ou de partisans de l’islam politique qui les transforment en combat pour leur cause. On peut citer la question des menus dans les cantines, celle du fait religieux en entreprise, le port du voile ou celui du burkini, la question des prières de rue, celle de la présence de partis islamistes lors des élections, les controverses sur le harcèlement et les agressions sexuelles de femmes lors d’événements ou dans des quartiers où sont concentrées des populations musulmanes, etc. (…) Aujourd’hui, cette défiance s’étend à de multiples sujets, notamment aux enjeux sur l’identité commune et à l’immigration. Et, de ce point de vue, l’occultation de ces enjeux à laquelle on a pu assister pendant ces derniers mois, pendant la campagne dont cela aurait dû être un des points essentiels, est une très mauvaise nouvelle. Cela va encore renforcer cette défiance aux yeux de nos concitoyens car non seulement les responsables politiques ne peuvent ou ne veulent plus agir sur l’économie mais en plus ils tournent la tête dès lors qu’il s’agit d’immigration ou de définition d’une identité commune pour le pays et ses citoyens. Laurent Bouvet
Une partie du pays a eu le sentiment que la campagne avait été détournée de son sens et accaparée, à dessein, par les «affaires» que l’on sait, la presse étant devenue en la matière moins un contre-pouvoir qu’un anti-pouvoir, selon le mot de Marcel Gauchet. Cette nouvelle force politique pêche par sa représentativité dérisoire, doublée d’un illusoire renouvellement sociologique, quand 75 % des candidats d’En marche appartiennent à la catégorie «cadres et professions intellectuelles supérieures». Le seul véritable renouvellement est générationnel, avec l’arrivée au pouvoir d’une tranche d’âge plus jeune évinçant les derniers tenants du «baby boom». Pour une «disparue», la lutte de classe se porte bien. Pour autant, elle a rarement été aussi occultée. Car cette victoire, c’est d’abord celle de l’entre-soi d’une bourgeoisie qui ne s’assume pas comme telle et se réfugie dans la posture morale (le fameux chantage au fascisme devenu, comme le dit Christophe Guilluy, une «arme de classe» contre les milieux populaires). Fracture sociale, fracture territoriale, fracture culturelle, désarroi identitaire, les questions qui nourrissent l’angoisse française ont été laissées de côté pour les mêmes raisons que l’antisémitisme, dit «nouveau», demeure indicible. C’est là qu’il faut voir l’une des causes de la dépression collective du pays, quand la majorité sent son destin confisqué par une oligarchie de naissance, de diplôme et d’argent. Une sorte de haut clergé médiatique, universitaire, technocratique et culturellement hors sol. Toutefois, le plus frappant demeure à mes yeux la façon dont le gauchisme culturel s’est fait l’allié d’une bourgeoisie financière qui a prôné l’homme sans racines, le nomade réduit à sa fonction de producteur et de consommateur. Un capitalisme financier mondialisé qui a besoin de frontières ouvertes mais dont ni lui ni les siens, toutefois, retranchés dans leur entre-soi, ne vivront les conséquences. (…) Dans un autre ordre d’idées, peut-on déconnecter la constante progression du taux d’abstention et l’évolution de notre société vers une forme d’anomie, de repli sur soi et d’individualisme triste? Comme si l’exaltation ressassée du «vivre-ensemble» disait précisément le contraire. Cette évolution, elle non plus, n’est pas sans lien à ce retournement du clivage de classe qui voit une partie de la gauche morale s’engouffrer dans un ethos méprisant à l’endroit des classes populaires, qu’elle relègue dans le domaine de la «beauferie» méchante des «Dupont Lajoie». Certains analystes ont déjà lumineusement montré (je pense à Julliard, Le Goff, Michéa, Guilluy, Bouvet et quelques autres), comment le mouvement social avait été progressivement abandonné par une gauche focalisée sur la transformation des mœurs. (…) Par le refus de la guerre qu’on nous fait dès lors que nous avons décidé qu’il n’y avait plus de guerre («Vous n’aurez pas ma haine» ) en oubliant, selon le mot de Julien Freund, que «c’est l’ennemi qui vous désigne». En privilégiant cette doxa habitée par le souci grégaire du «progrès» et le permanent désir d’«être de gauche», ce souci dont Charles Péguy disait qu’on ne mesurera jamais assez combien il nous a fait commettre de lâchetés. (…) Le magistère médiatico-universitaire de cette bourgeoisie morale (Jean-Claude Michéa parlait récemment dans la Revue des deux mondes, (avril 2017) d’une «représentation néocoloniale des classes populaires […] par les élites universitaires postmodernes», affadit les joutes intellectuelles. Chacun sait qu’il lui faudra rester dans les limites étroites de la doxa dite de l’«ouverture à l’Autre». De là une censure intérieure qui empêche nos doutes d’affleurer à la conscience et qui relègue les faits derrière les croyances. «Une grande quantité d’intelligence peut être investie dans l’ignorance lorsque le besoin d’illusion est profond», notait jadis l’écrivain américain Saul Bellow. (…) La chape de plomb qui pèse sur l’expression publique détourne le sens des mots pour nous faire entrer dans un univers orwellien où le blanc c’est le noir et la vérité le mensonge. (…) il s’agit aussi, et en partie, d’un antijudaïsme d’importation. Que l’on songe simplement au Maghreb, où il constitue un fond culturel ancien et antérieur à l’histoire coloniale. L’anthropologie culturelle permet le décryptage du soubassement symbolique de toute culture, la mise en lumière d’un imaginaire qui sous-tend une représentation du monde. (…) Mais, pour la doxa d’un antiracisme dévoyé, l’analyse culturelle ne serait qu’un racisme déguisé.En juillet 2016, Abdelghani Merah (le frère de Mohamed) confiait à la journaliste Isabelle Kersimon que lorsque le corps de Mohamed fut rendu à la famille, les voisins étaient venus en visite de deuil féliciter ses parents, regrettant seulement, disaient-ils, que Mohamed «n’ait pas tué plus d’enfants juifs»(sic). Cet antisémitisme est au mieux entouré de mythologies, au pire nié. Il serait, par exemple, corrélé à un faible niveau d’études alors qu’il demeure souvent élevé en dépit d’un haut niveau scolaire. On en fait, à tort, l’apanage de l’islamisme seul. Or, la Tunisie de Ben Ali, longtemps présentée comme un modèle d’«ouverture à l’autre», cultivait discrètement son antisémitisme sous couvert d’antisionisme (cfNotre ami Ben Ali, de Beau et Turquoi, Editions La Découverte). Et que dire de la Syrie de Bachar el-Assad, à la fois violemment anti-islamiste et antisémite, à l’image d’ailleurs du régime des généraux algériens? Ou, en France, de l’attitude pour le moins ambiguë des Indigènes de la République sur le sujet comme celle de ces autres groupuscules qui, sans lien direct à l’islamisme, racialisent le débat social et redonnent vie au racisme sous couvert de «déconstruction postcoloniale»? (…) Les universitaires et intellectuels signataires font dans l’indigénisme comme leurs prédécesseurs faisaient jadis dans l’ouvriérisme. Même mimétisme, même renoncement à la raison, même morgue au secours d’une logorrhée intellectuelle prétentieuse (c’est le parti de l’intelligence, à l’opposé des simplismes et des clichés de la «fachosphère»). Un discours qui fait fi de toute réalité, à l’instar du discours ouvriériste du PCF des années 1950, expliquant posément la «paupérisation de la classe ouvrière». De cette «parole raciste qui revendique l’apartheid», comme l’écrit le Comité laïcité république à propos de Houria Bouteldja, les auteurs de cette tribune en défense parlent sans ciller à son propos de «son attachement au Maghreb […] relié aux Juifs qui y vivaient, dont l’absence désormais créait un vide impossible à combler».Une absence, ajoutent-ils, qui rend l’auteur «inconsolable». Cette forme postcoloniale de la bêtise, entée par la culpabilité compassionnelle, donne raison à George Orwell, qui estimait que les intellectuels étaient ceux qui, demain, offriraient la plus faible résistance au totalitarisme, trop occupés à admirer la force qui les écrasera. Et à préférer leur vision du monde à la réalité qui désenchante. Nous y sommes. (…) L’islam radical use du droit pour imposer le silence. Cela, on le savait déjà. Mais mon procès a mis en évidence une autre force d’intimidation, celle de cette «gauche morale» qui voit dans tout contradicteur un ennemi contre lequel aucun procédé ne saurait être jugé indigne. Pas même l’appel au licenciement, comme dans mon cas. Un ordre moral qui traque les mauvaises pensées et les sentiments indignes, qui joue sur la mauvaise conscience et la culpabilité pour clouer au pilori. Et exigera (comme la Licra à mon endroit) repentance et «excuses publiques», à l’instar d’une cérémonie d’exorcisme comme dans une «chasse aux sorcières» du XVIIe siècle. (…)  En se montrant incapable de voir le danger qui vise les Juifs, une partie de l’opinion française se refuse à voir le danger qui la menace en propre. Georges Bensoussan

Attention: un tombeau peut en cacher un autre !

Président palestinien au mandat expiré depuis huit ans et financier revendiqué du terrorisme salué par son homologue français pour son « engagement en faveur de la non-violence »; terroriste notoire se voyant gratifié pour cause de détention d’excuses officielles et d’une dizaine de millions de dollars de compensation financière; pétition de la première lycéenne venue contre le racisme de Victor Hugo; associations humanitaires apportant leur soutien explicite à l’un des pires trafics d’êtres humains de l’histoire; ministres de la République française soutenant, entre deux frasques ou démissions pour affaires de corruption, le droit à « niquer » la France ou célébrant, via l’écriture anonyme de romans érotiques l’encanaillement des bourgeoises dans les  » banlieues chaudes »occultation du thème de l’immigration et du terrorisme islamique tout au long d’une campagne ayant abouti, via un véritable hold up et l’élimination ou la stigmatisation des principaux candidats de l’opposition à l’élection d’un président n’ayant recueilli que 17% des inscrits au premier tour, alors que le sujet est censé être une importante préoccupation des Français et qu’on en est à la 34e évacuation en deux ans de quelque 2 800 migrants clandestins en plein Paris, installation dans la quasi-indifférence générale depuis plus d’un an de quasi-favelas de gitans le long d’une route nationale à la sortie de Paris; dénonciation ou censure de ceux qui osent nommer, sur fond d’israélisation toujours plus grande, le nouvel antisémitisme d’origine musulmane ou d’extrême-gauche, marche d’imams européens contre le terrorisme peinant, pour cause de fatigue post-ramadan et malgré pourtant un bilan récent de quelque centaines de victimes, à réunir les participants; peuple américain contraint, après les huit années de l’accident industriel Obama, de se choisir un président américain issu du monde de l’immobilier et de la télé-réalité (monde du catch compris où le bougre a littéralement risqué sa peau sans répétitions !); informations sur la véritable cabale des services secrets comme des médias contre ledit président américain disponibles que sur le seul site d’un des plus grands complotistes de l’histoire

A l’heure où un  tombeau de 4 000 ans entouré d’une enceinte de 2 000 ans …

Se voit magiquement transmué après l’an dernier un Temple lui aussi bimillénaire …

En propriété d’une religion d’à peine 1 100 ans …

Comment ne pas repenser

Vieille comme le monde dans ce nouveau tombeau du politiquement correct …

A cette propension humaine dont parlaient Eschyle comme Orwell ou Girard …

A toujours ensevelir comme première victime de la violence et de la guerre…

La simple vérité ?

Georges Bensoussan : «Nous entrons dans un univers orwellien où la vérité c’est le mensonge»

Alexandre Devecchio
Le Figaro

07/07/2017

ENTRETIEN – L’auteur des Territoires perdus de la République (Fayard) et d’Une France soumise (Albin Michel) revisite la campagne présidentielle. Fracture sociale, fracture territoriale, fracture culturelle, désarroi identitaire : pour l’historien, les questions qui nourrissent l’angoisse française ont été laissées de côté.

En 2002, Georges Bensoussan publiait Les Territoires perdus de la République, un recueil de témoignages d’enseignants de banlieue qui faisait apparaître l’antisémitisme, la francophobie et le calvaire des femmes dans les quartiers dits sensibles.«Un livre qui faisait exploser le mur du déni de la réalité française», se souvient Alain Finkielkraut, l’un des rares défenseurs de l’ouvrage à l’époque.

Une France soumise, paru cette année, montrait que ces quinze dernières années tout s’était aggravé. L’élection présidentielle devait répondre à ce malaise. Mais, pour Georges Bensoussan, il n’en a rien été. Un voile a été jeté sur les questions qui fâchent. Un symbole de cet aveuglement? Le meurtre de Sarah Halimi, défenestrée durant la campagne aux cris d’«Allah Akbar» sans qu’aucun grand média ne s’en fasse l’écho. Une chape de plomb médiatique, intellectuelle et politique qui, selon l’historien, évoque de plus en plus l’univers du célèbre roman de George Orwell, 1984.
Selon un sondage du JDD paru cette semaine, le recul de l’islam radical est l’attente prioritaire des Français (61 %), loin devant les retraites (43 %), l’école (36 %), l’emploi (36 %) ou le pouvoir d’achat (30 %). D’après une autre étude, 65 % des sondés considèrent qu’«il y a trop d’étrangers en France» et 74 % que l’islam souhaite «imposer son mode de fonctionnement aux autres».

LE FIGARO. – Des résultats en décalage avec les priorités affichées par le nouveau pouvoir: moralisation de la vie politique, loi travail, construction européenne… Les grands enjeux de notre époque ont- ils été abordés durant la campagne présidentielle?

Georges BENSOUSSAN. – Une partie du pays a eu le sentiment que la campagne avait été détournée de son sens et accaparée, à dessein, par les «affaires» que l’on sait, la presse étant devenue en la matière moins un contre-pouvoir qu’un anti-pouvoir, selon le mot de Marcel Gauchet. Cette nouvelle force politique pêche par sa représentativité dérisoire, doublée d’un illusoire renouvellement sociologique, quand 75 % des candidats d’En marche appartiennent à la catégorie «cadres et professions intellectuelles supérieures». Le seul véritable renouvellement est générationnel, avec l’arrivée au pouvoir d’une tranche d’âge plus jeune évinçant les derniers tenants du «baby boom».

Fracture sociale, fracture territoriale, fracture culturelle, désarroi identitaire, les questions qui nourissent l’angoisse française ont été laissées de côté
Pour une «disparue», la lutte de classe se porte bien. Pour autant, elle a rarement été aussi occultée. Car cette victoire, c’est d’abord celle de l’entre-soi d’une bourgeoisie qui ne s’assume pas comme telle et se réfugie dans la posture morale (le fameux chantage au fascisme devenu, comme le dit Christophe Guilluy, une «arme de classe» contre les milieux populaires). Fracture sociale, fracture territoriale, fracture culturelle, désarroi identitaire, les questions qui nourrissent l’angoisse française ont été laissées de côté pour les mêmes raisons que l’antisémitisme, dit «nouveau», demeure indicible.
C’est là qu’il faut voir l’une des causes de la dépression collective du pays, quand la majorité sent son destin confisqué par une oligarchie de naissance, de diplôme et d’argent. Une sorte de haut clergé médiatique, universitaire, technocratique et culturellement hors sol.
Toutefois, le plus frappant demeure à mes yeux la façon dont le gauchisme culturel s’est fait l’allié d’une bourgeoisie financière qui a prôné l’homme sans racines, le nomade réduit à sa fonction de producteur et de consommateur. Un capitalisme financier mondialisé qui a besoin de frontières ouvertes mais dont ni lui ni les siens, toutefois, retranchés dans leur entre-soi, ne vivront les conséquences.

Ce gauchisme culturel est moins l’«idiot utile» de l’islamisme que celui de ce capitalisme déshumanisé qui, en faisant de l’intégration démocratique à la nation un impensé, empêche d’analyser l’affrontement qui agite souterrainement notre société. De surcroît, l’avenir de la nation France n’est pas sans lien à la démographie des mondes voisins quand la machine à assimiler, comme c’est le cas aujourd’hui, fonctionne moins bien.

Dans un autre ordre d’idées, peut-on déconnecter la constante progression du taux d’abstention et l’évolution de notre société vers une forme d’anomie, de repli sur soi et d’individualisme triste? Comme si l’exaltation ressassée du «vivre-ensemble» disait précisément le contraire. Cette évolution, elle non plus, n’est pas sans lien à ce retournement du clivage de classe qui voit une partie de la gauche morale s’engouffrer dans un ethos méprisant à l’endroit des classes populaires, qu’elle relègue dans le domaine de la «beauferie» méchante des «Dupont Lajoie».Certains analystes ont déjà lumineusement montré (je pense à Julliard, Le Goff, Michéa, Guilluy, Bouvet et quelques autres), comment le mouvement social avait été progressivement abandonné par une gauche focalisée sur la transformation des mœurs.

La France que vous décrivez semble au bord de l’explosion. Dès lors, comment expliquez-vous le déni persistant d’une partie des élites?

Par le refus de la guerre qu’on nous fait dès lors que nous avons décidé qu’il n’y avait plus de guerre («Vous n’aurez pas ma haine» ) en oubliant, selon le mot de Julien Freund, que «c’est l’ennemi qui vous désigne». En privilégiant cette doxa habitée par le souci grégaire du «progrès» et le permanent désir d’«être de gauche», ce souci dont Charles Péguy disait qu’on ne mesurera jamais assez combien il nous a fait commettre de lâchetés. Enfin, en éprouvant, c’est normal, toutes les difficultés du monde à reconnaître qu’on s’est trompé, parfois même tout au long d’une vie. Comment oublier à cet égard les communistes effondrés de 1956?
Quant à ceux qui jouent un rôle actif dans le maquillage de la réalité, ils ont, eux, prioritairement le souci de maintenir une position sociale privilégiée. La perpétuation de la doxa est inséparable de cet ordre social dont ils sont les bénéficiaires et qui leur vaut reconnaissance, considération et avantages matériels.
Le magistère médiatico-universitaire de cette bourgeoisie morale (Jean-Claude Michéa parlait récemment dans la Revue des deux mondes, (avril 2017) d’une «représentation néocoloniale des classes populaires […] par les élites universitaires postmodernes», affadit les joutes intellectuelles. Chacun sait qu’il lui faudra rester dans les limites étroites de la doxa dite de l’«ouverture à l’Autre». De là une censure intérieure qui empêche nos doutes d’affleurer à la conscience et qui relègue les faits derrière les croyances. «Une grande quantité d’intelligence peut être investie dans l’ignorance lorsque le besoin d’illusion est profond», notait jadis l’écrivain américain Saul Bellow.

Avec 16 autres intellectuels, dont Alain Finkielkraut, Jacques Julliard, Elisabeth Badinter, Michel Onfray ou encore Marcel Gauchet, vous avez signé une tribune pour que la vérité soit dite sur le meurtre de Sarah Halimi. Cette affaire est-elle un symptôme de ce déni que vous dénoncez?

La chape de plomb qui pèse sur l’expression publique détourne le sens des mots pour nous faire entrer dans un univers orwellien où le blanc c’est le noir et la vérité le mensonge. Nous avons signé cette tribune pour tenter de sortir cette affaire du silence qui l’entourait, comme celui qui avait accueilli, en 2002, la publication des Territoires perdus de la République.

C’était il y a quinze ans et vous alertiez déjà sur la montée d’un antisémitisme dit «nouveau»…

Faut-il parler d’un «antisémitisme nouveau»? Je ne le crois pas. Non seulement parce que les premiers signes en avaient été détectés dès la fin des années 1980. Mais plus encore parce qu’il s’agit aussi, et en partie, d’un antijudaïsme d’importation. Que l’on songe simplement au Maghreb, où il constitue un fond culturel ancien et antérieur à l’histoire coloniale. L’anthropologie culturelle permet le décryptage du soubassement symbolique de toute culture, la mise en lumière d’un imaginaire qui sous-tend une représentation du monde.

Mais, pour la doxa d’un antiracisme dévoyé, l’analyse culturelle ne serait qu’un racisme déguisé. En septembre 2016, le dramaturge algérien Karim Akouche déclarait: «Voulez-vous devenir une vedette dans la presse algérienne arabophone? C’est facile. Prêchez la haine des Juifs […]. Je suis un rescapé de l’école algérienne. On m’y a enseigné à détester les Juifs. Hitler y était un héros. Des professeurs en faisaient l’éloge. Après le Coran, Mein Kampf et Les Protocoles des sages de Sion sont les livres les plus lus dans le monde musulman.» En juillet 2016, Abdelghani Merah (le frère de Mohamed) confiait à la journaliste Isabelle Kersimon que lorsque le corps de Mohamed fut rendu à la famille, les voisins étaient venus en visite de deuil féliciter ses parents, regrettant seulement, disaient-ils, que Mohamed «n’ait pas tué plus d’enfants juifs»(sic).

Cet antisémitisme est au mieux entouré de mythologies, au pire nié. Il serait, par exemple, corrélé à un faible niveau d’études alors qu’il demeure souvent élevé en dépit d’un haut niveau scolaire. On en fait, à tort, l’apanage de l’islamisme seul. Or, la Tunisie de Ben Ali, longtemps présentée comme un modèle d’«ouverture à l’autre», cultivait discrètement son antisémitisme sous couvert d’antisionisme (cfNotre ami Ben Ali, de Beau et Turquoi, Editions La Découverte). Et que dire de la Syrie de Bachar el-Assad, à la fois violemment anti-islamiste et antisémite, à l’image d’ailleurs du régime des généraux algériens? Ou, en France, de l’attitude pour le moins ambiguë des Indigènes de la République sur le sujet comme celle de ces autres groupuscules qui, sans lien direct à l’islamisme, racialisent le débat social et redonnent vie au racisme sous couvert de «déconstruction postcoloniale»?

Justement, le 19 juin dernier, un collectif d’intellectuels a publié dans Le Monde un texte de soutien à Houria Bouteldja, la chef de file des Indigènes de la République.

Que penser de l’évolution sociétale d’une partie des élites françaises quand le même quotidien donne la parole aux détracteurs de Kamel Daoud, aux apologistes d’Houria Bouteldja et offre une tribune à Marwan Muhammad, du Collectif contre l’islamophobie en France (CCIF), qualifié par ailleurs de «porte-parole combatif des musulmans»?

Les universitaires et intellectuels signataires font dans l’indigénisme comme leurs prédécesseurs faisaient jadis dans l’ouvriérisme. Même mimétisme, même renoncement à la raison, même morgue au secours d’une logorrhée intellectuelle prétentieuse (c’est le parti de l’intelligence, à l’opposé des simplismes et des clichés de la «fachosphère»). Un discours qui fait fi de toute réalité, à l’instar du discours ouvriériste du PCF des années 1950, expliquant posément la «paupérisation de la classe ouvrière». De cette «parole raciste qui revendique l’apartheid», comme l’écrit le Comité laïcité république à propos de Houria Bouteldja, les auteurs de cette tribune en défense parlent sans ciller à son propos de «son attachement au Maghreb […] relié aux Juifs qui y vivaient, dont l’absence désormais créait un vide impossible à combler».Une absence, ajoutent-ils, qui rend l’auteur «inconsolable». Cette forme postcoloniale de la bêtise, entée par la culpabilité compassionnelle, donne raison à George Orwell, qui estimait que les intellectuels étaient ceux qui, demain, offriraient la plus faible résistance au totalitarisme, trop occupés à admirer la force qui les écrasera. Et à préférer leur vision du monde à la réalité qui désenchante. Nous y sommes.

Vous vous êtes retrouvé sur le banc des accusés pour avoir dénoncé l’antisémitisme des banlieues dans l’émission «Répliques» sur France Culture. Il a suffi d’un signalement du CCIF pour que le parquet décide de vous poursuivre cinq mois après les faits. Contre toute attente, SOS-Racisme, la LDH, le Mrap mais aussi la Licra s’étaient associés aux poursuites.

En dépit de la relaxe prononcée le 7 mars dernier, et brillamment prononcée même, le mal est fait: ce procès n’aurait jamais dû se tenir. Car, pour le CCIF, l’objectif est atteint: intimider et faire taire. Après mon affaire, comme après celle de tant d’autres, on peut parier que la volonté de parler ira s’atténuant.

A-t-on remarqué d’ailleurs que, depuis l’attentat de Charlie Hebdo, on n’a plus vu une seule caricature du Prophète dans la presse occidentale?

L’islam radical use du droit pour imposer le silence. Cela, on le savait déjà. Mais mon procès a mis en évidence une autre force d’intimidation, celle de cette «gauche morale» qui voit dans tout contradicteur un ennemi contre lequel aucun procédé ne saurait être jugé indigne. Pas même l’appel au licenciement, comme dans mon cas. Un ordre moral qui traque les mauvaises pensées et les sentiments indignes, qui joue sur la mauvaise conscience et la culpabilité pour clouer au pilori. Et exigera (comme la Licra à mon endroit) repentance et «excuses publiques», à l’instar d’une cérémonie d’exorcisme comme dans une «chasse aux sorcières» du XVIIe siècle.

Comment entendre la disproportion entre l’avalanche de condamnations qui m’a submergé et les mots que j’avais employés au micro de France Culture?

J’étais entré de plain-pied, je crois, dans le domaine d’un non-dit massif, celui d’un antisémitisme qui, en filigrane, pose la question de l’intégration et de l’assimilation. Voire, en arrière-plan, celle du rejet de la France. En se montrant incapable de voir le danger qui vise les Juifs, une partie de l’opinion française se refuse à voir le danger qui la menace en propre.

Une France soumise. Les voix du refus,collectif dirigé par Georges Bensoussan. Albin Michel, 672 p., 24,90 €. Préface d’Elisabeth Badinter

Voir aussi:

http://www.valeursactuelles.com/societe/pour-la-doxa-officielle-le-seul-antisemitisme-est-dextreme-droite-86190

“Pour la doxa officielle, le seul antisémitisme est d’extrême-droite”
Interview. Terrorisme, communautarisme, délires antiracistes : le philosophe et essayiste Pascal Bruckner décrypte les dernières polémiques et ce qu’elles disent de la société française.

Mickaël Fonton
Valeurs actuellles

10 juillet 2017

Le 19 juin dernier, une agression terroriste se produisait sur les Champs-Elysées. L’opinion s’en est trouvée agitée quelques heures, puis la vie a repris son cours. Alors qu’approche la commémoration de l’attentat du 14 juillet à Nice, croyez-vous que les Français aient pris la mesure exacte de la menace qui pèse sur le pays ?
L’indifférence apparente des Français à la situation peut sembler étrange, s’assimiler à du déni, à la volonté de ne pas voir. Elle peut aussi se comprendre comme une stratégie de survie analogue à ce qui se passe depuis de nombreuses années en Israël. Les terroristes et leurs alliés wahabites, salafistes ou frères musulmans espéraient non seulement semer la mort mais tétaniser les populations, tarir les foules dans les salles de spectacle, les restaurants, nous contraindre à vivre comme dans ces pays obscurantistes dont ils se réclament. Or c’est l’inverse : les Français continuent à vivre presque comme d’habitude, ils sortent, vont au café, partent en vacances, acceptent de se soumettre à des procédures de sécurité renforcées.

La présence de policiers armés les rassure. Mais la peur reste latente. Depuis les attentats de 1995, chacun de nous devient malgré soi une sorte d’agent de sécurité : entrer dans une rame de métro nous contraint à regard circulaire pour détecter un suspect éventuel. Un colis abandonné nous effraie. Dans une salle de cinéma ou de musique, nous calculons la distance qui nous sépare de la sortie en cas d’attaques surprises. Nous nous mettons à la place d’un djihadiste éventuel pour déjouer ses plans. Nous sommes devenus malgré nous la victime et le tueur. Nous sommes bien en guerre civile larvée mais avec un sang- froid étonnant dont ne font preuve ni les Nord-américains ni les Britanniques.
Sur le même sujet
Arte diffusera finalement le documentaire sur l’antisémitisme musulman

Comment expliquez-vous le silence médiatique qui a entouré le meurtre de Sarah Halimi ? Indifférence, lassitude, volonté de ne pas “faire le jeu” de tel ou tel parti à l’approche de la présidentielle ?
Pour comprendre ce scandaleux silence, il faut partir d’un constat fait par un certain nombre de nos têtes pensantes de gauche et d’extrême gauche : l’antisémitisme, ça suffit. C’est une vieille rengaine qu’on ne veut plus entendre. Il faut s’attaquer maintenant au vrai racisme, l’islamophobie qui touche nos amis musulmans. Bref, comme le disent beaucoup, le musulman en 2017 est le Juif des années 30, 40. On oublie au passage que l’antisémitisme ne s’est jamais adressé à la religion juive en tant que telle mais au peuple juif coupable d’exister et qu’enfin dans les années 40 il n’y avait pas d’extrémistes juifs qui lançaient des bombes dans les gares ou les lieux de culte, allaient égorger les prêtres dans leurs églises.

Juste une remarque statistique : depuis Ilan Halimi, kidnappé et torturé par le Gang des Barbares jusqu’à Mohammed Mehra, l’Hyper casher de Vincennes et Sarah Halimi, pas moins de dix Français juifs ont été tués ces dernières années parce que juifs par des extrémistes de l’islam. Cela n’empêche pas les radicaux du Coran de se plaindre de l’islamophobie officielle de l’Etat français. Ce serait à hurler de rire si ça n’était pas tragique ! Dans la doxa officielle de la gauche, seule l’extrême droite souffre d’antisémitisme. Que le monde arabo musulman soit, pour une large part, rongé par la haine des Juifs, ces inférieurs devenus des égaux, est impensable pour eux.

Que vous inspire la polémique autour de Danièle Obono, députée de la France insoumise qui réitère son soutien à des personnes qui insultent la France ?
Soutenir les Indigènes de la République en 2017, ce Ku Klux Klan islamiste, antisémite et fascisant est pour le moins problématique. Beaucoup à gauche pensent que les anciens dominés ou colonisés ne peuvent être racistes puisqu’ils ont été eux-mêmes opprimés. C’est d’une naïveté confondante. Il y a même ce que j’avais appelé il y a dix ans “un racisme de l’antiracisme” où les nouvelles discriminations à l’égard des Juifs, des Blancs, des Européens s’expriment au nom d’un antiracisme farouche. Le suprématisme noir ou arabe n’est pas moins odieux que le suprématisme blanc dont ils ne sont que le simple décalque. Les déclarations de Madame Obono relèvent d’une stratégie de la provocation que le Front de gauche partage avec le Front national, ce qui est normal puisque ce sont des frères ennemis mais jumeaux. Lancer une polémique, c’est chercher la réprobation pour se poser en victimes. Multiplier les transgressions va constituer la ligne politique de ceux qui s’appellent “Les insoumis”, nom assez cocasse quand on connaît l’ancien notable socialiste, le paria pépère qui est à leur tête et dont le patrimoine déclaré se monte à 1 135 000 euros, somme coquette pour un ennemi des riches.

Gilles-William Goldnadel : « Anne Hidalgo et les migrants, la grande hypocrisie »

  • Gilles William Goldnadel
  • Le Figaro
  • 10/07/2017

FIGAROVOX/CHRONIQUE – Dans sa chronique, l’avocat Gilles-William Goldnadel dénonce la mauvaise gestion d’Anne Hidalgo de l’afflux de migrants vers la capitale. Pour elle, en proposant une loi sur le sujet, la maire de Paris montre sa volonté de rejeter la responsabilité de cette catastrophe humaine et sécuritaire sur l’État.


Gilles-William Goldnadel est avocat et écrivain. Il est président de l’association France-Israël. Toutes les semaines, il décrypte l’actualité pour FigaroVox.


Je soumets cette question: y aurait-il une manière de concours de soumission entre la première magistrate de Paris et le premier magistrat de France? À celui ou celle qui aurait la soumission la plus soumise?

Ainsi, cette semaine, Madame Hidalgo a-t-elle proposé une loi sur les migrants qu’on ne lui demandait pas et pour laquelle on ne lui connaît aucune compétence particulière.

C’est le moins que l’on puisse écrire. En réalité, un esprit chagrin soupçonnerait l’édile municipal, dépassé par des événements migratoires dans sa ville qu’elle aura pourtant accueillis extatiquement, de vouloir faire porter le chapeau aux autres villes et à l’État.

Les responsables socialistes comme elle ont bien raison de ne pas être complexés. Personne ne leur a demandé raison d’une irresponsabilité qui aura accouché d’une catastrophe démographique et sécuritaire dont on ne perçoit pas encore toute la gravité. Dans un monde normal, ils devraient raser les murs, mais dans le monde virtuel ils peuvent se permettre de construire sur la comète des ponts suspendus. L’idéologie esthétique qui les porte et supporte considère la réalité comme une obscénité.

Et les arguments les plus gênants comme des grossièretés. C’est ainsi, que faire remarquer que toutes les belles âmes, les artistes généreux (pardon pour le pléonasme), les citoyens aériens du monde, prêts à accueillir l’humanité entière sans accueillir un seul enfant dans mille mètres au carré, relève d’une insupportable vulgarité.

Madame Hidalgo s’exclame: «faisons du défi migratoire une réussite pour la France» sur le même ton assuré que ses amis chantaient il y a 20 ans: «L’immigration, une chance pour la France». Décidément, ils ne manquent pas d’air.

Madame Hidalgo prétend vouloir améliorer l’intégration des nouveaux migrants. Ses amis n’ont pas réussi en deux décennies à intégrer des populations culturellement et socialement plus aisément intégrables. À aucun moment Anne Hidalgo n’a eu le mauvais goût d’évoquer la question de l’islam.

Madame Hidalgo n’aurait pas songé à demander aux riches monarques du golfe, à commencer par celui du Qatar, à qui elle tresse régulièrement des couronnes, de faire preuve de générosité à l’égard de leurs frères de langue, de culture et de religion.

Madame le maire n’est pas très franche. Dans sa proposition, elle feint de séparer les réfugiés éligibles au droit d’asile et les migrants économiques soumis au droit commun. Elle fait semblant de ne pas savoir que ces derniers pour leur immense majorité ne sont pas raccompagnés et que dès lors qu’ils sont déboutés , ils se fondent dans la clandestinité la plus publique du monde.

Comme l’écrit Pierre Lellouche dans Une guerre sans fin (Cerf) que je recommande: «Aucun principe de droit international n’oblige les Français déjà surendettés, à hauteur de plus de 2000 milliards, à financer par leurs impôts et leurs cotisations sociales des soins gratuits pour tous les immigrés illégaux présents sur notre sol… en 2016, l’octroi du statut de demandeur d’asile est devenu un moyen couramment utilisé par des autorités dépassées pour vider les camps de migrants, à Paris bien sûr, mais aussi par exemple, à Calais, dans la fameuse «jungle» qui, avant son démantèlement, comptait environ 14 000 «habitants». Ces derniers, essentiellement des migrants économiques, ont été qualifiés de réfugiés politiques dans l’unique but de pouvoir les transférer vers d’autres centres, dénommés CAO ou CADA en province. De telles méthodes relèvent d’une stratégie digne du mythe de Sisyphe: plus ils sont vidés, plus ils se remplissent à nouveau…»

Surtout, Madame Hidalgo n’est pas très courageuse: elle n’ose pas dire le fond de sa pensée: Que l’on ne saurait sans déchoir dire «Non» à l’Autre , «ici c’est chez moi, ce n’est pas chez toi».

J’ai moi-même posé la question, au micro de RMC, à son adjoint chargé du logement, le communiste Iann Brossat: «Oui ou non, faut-il expulser les déboutés du droit d’asile? Réponse du collaborateur: «non bien sûr».

Madame Hidalgo n’a pas le courage de dire le fond de sa pensée soumise .

À la vérité, c’est bien parce que les responsables français démissionnaires n’ont pas eu la volonté et l’intelligence de faire respecter les lois de la république souveraine sur le contrôle des flux migratoires , et ont maintenu illégalement sur le sol national des personnes non désirées, que la France ne peut plus se permettre d’accueillir des gens qui mériteraient parfois davantage de l’être. Qui veut faire l’ange fait la bête.

Mais le premier Français, n’aura pas démérité non plus à ce concours de la soumission auquel il semble aussi avoir soumissionné.

C’est ainsi que cette semaine encore, le président algérien a, de nouveau, réclamé avec insistance de la France qu’elle se soumette et fasse repentance .

Cela tourne à la manie. La maladie chronique macronienne du ressentiment ressassé de l’Algérie faillie. À comparer avec l’ouverture d’esprit marocaine.

En effet, Monsieur Bouteflika a des circonstances atténuantes. Son homologue français lui aura tendu la verge pour fouetter la France. On se souvient de ses propos sur cette colonisation française coupable de crimes contre l’humanité.

Je n’ai pas noté que Monsieur Macron, le 5 juillet dernier, ait cru devoir commémorer le massacre d’Oran de 1962 et le classer dans la même catégorie juridique de droit pénal international. Il est vrai que ce ne sont que 2000 Français qui furent sauvagement assassinés après pourtant que l’indépendance ait été accordée.

On serait injuste de penser que cette saillie un peu obscène n’aurait que des raisons bassement électoralistes. Je crains malheureusement que Jupiter ne soit sincère. Enfant de ce siècle névrotiquement culpabilisant , il a dans ses bagages tout un tas d’ustensiles usagés qui auront servi à tourmenter les Français depuis 30 ans et à inoculer dans les quartiers le bacille mortel de la détestation pathologique de l’autochtone.

Au demeurant, Monsieur Macron a depuis récidivé: accueillant cette semaine son homologue palestinien Abbou Abbas, il a trouvé subtil de déclarer: «l’absence d’horizon politique nourrit le désespoir et l’extrémisme» . Ce qui est la manière ordinaire un peu surfaite d’excuser le terrorisme.

À dire le vrai, le président français, paraît-il moderne, n’a cessé de trouver de fausses causes sociales éculées à ce terrorisme islamiste qui massacre les Français depuis deux années.

Pour vaincre l’islamisme radical, il préfère à présent soumettre le thermomètre.

C’est à se demander si la pensée complexe de Jupiter n’est pas un peu simpliste.

1er juillet 2017 

Le journaliste James O’Keffe (photo) réalise depuis plusieurs années des vidéos en caméra cachée. Il y filme les commentaires, voire les aveux, de personnalités politiques sur les scandales du moment. Proche de Breibart et du président Trump, il vient de réaliser trois vidéos sur le traitement par CNN des possibles ingérences russes dans la campagne présidentielle états-unienne.

La première partie, diffusée le 26 juin 2017, montre un producteur-en-chef de CNN, John Bonifield, responsable de séquences non-politiques, affirmer que les accusations de collusion entre la Russie et l’équipe Trump ne sont que « des conneries » diffusées « pour l’audience ».

La seconde partie, diffusée le 28 juin, montre le présentateur de CNN Anthony Van Jones (ancien collaborateur de Barack Obama licencié de la Maison-Blanche pour avoir publiquement mis en cause la version officielle des attentats du 11-Septembre) affirmant que cette histoire d’ingérence russe est une nullité.

La troisième partie, diffusée le 30 juin, montre le producteur associé de CNN, Jimmy Carr, déclarer que le président Donald Trump est un malade mental et que ses électeurs sont stupides comme de la merde.

CNN a accusé le Project Veritas de James O’Keefe d’avoir sorti ces déclarations de leur contexte plus général. Ses collaborateurs ont tenté de minimiser leurs propos enregistrés. Cependant, la porte-parole de la Maison-Blanche, Sarah Sanders, a souligné le caractère scandaleux de ces déclarations et appelé tous les États-uniens à voir ces vidéos et à en juger par eux-mêmes.

L’enquête de CNN sur la possible ingérence russe est devenue l’obsession de la chaîne. Elle l’a abordée plus de 1 500 fois au cours des deux derniers mois. Personne n’a à ce jour le moindre début de commencement de preuve pour étayer l’accusation de la chaîne d’information contre Moscou.

Voir également:

10 juillet 2017

La majorité républicaine de la Commission sénatoriale de la Sécurité de la patrie et des Affaires gouvernementales dénonce les conséquences désastreuses des fuites actuelles de l’Administration.

Ce phénomène, qui était très rare sous les présidences George Bush Jr. et Barack Obama, s’est soudain développé contre la présidence Donald Trump causant des dommages irréversibles à la Sécurité nationale.

Au cours des 126 premiers jours de la présidence Trump, 125 informations classifiées ont été illégalement transmises à 18 organes de presse (principalement CNN). Soit environ une par jour, c’est-à-dire 7 fois plus que durant la période équivalente des 4 précédents mandats. La majorité de ces fuites concernait l’enquête sur de possibles ingérences russes durant la campagne électorale présidentielle.

Le président de la Commission, Ron Johnson (Rep, Wisconsin) (photo) a saisi l’Attorney General, Jeff Sessions.

L’existence de ces fuites répétées laisse penser à un complot au sein de la haute administration dont 98% des fonctionnaires ont voté Clinton contre Trump.

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10 juillet 2017

L’ex-directeur du FBI, James Comey, dont le témoignage devant le Congrès devait permettre de confondre le président Trump pour haute trahison au profit de la Russie, est désormais lui-même mis en cause.

James Comey avait indiqué par deux fois lors de son audition qu’il remettait au Congrès ses notes personnelles sur ses relations avec le président. Or, selon les parlementaires qui ont pu consulter ces neuf documents, ceux-ci contiennent des informations classifiées.

Dès lors se pose la question de savoir comment l’ex-directeur du FBI a pu violer son habilitation secret-défense et faire figurer des secrets d’État dans des notes personnelles, ou si ces notes sont des documents officiels qu’il aurait volés.

Comey’s private memos on Trump conversations contained classified material”, John Solomon, The Hill, July 9, 2017.

Voir encore:

En s’arrogeant le titre de « 4ème Pouvoir », la presse états-unienne s’est placée à égalité avec les trois Pouvoirs démocratiques, bien qu’elle soit dénuée de légitimité populaire. Elle mène une vaste campagne, à la fois chez elle et à l’étranger, pour dénigrer le président Trump et provoquer sa destitution ; une campagne qui a débuté le soir de son élection, c’est-à-dire bien avant son arrivée à la Maison-Blanche. Elle remporte un vif succès parmi l’électorat démocrate et dans les États alliés, dont la population est persuadée que le président des États-Unis est dérangé. Mais les électeurs de Donald Trump tiennent bon et il parvient efficacement à lutter contre la pauvreté.

Damas (Syrie)

4 juillet 2017

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La campagne de presse internationale visant à déstabiliser le président Trump se poursuit. La machine à médire, mise en place par David Brock durant la période de transition [1], souligne autant qu’elle le peut le caractère emporté et souvent grossier des Tweets présidentiels. L’Entente des médias, mise en place par la mystérieuse ONG First Draft [2], répète à l’envie que la Justice enquête sur les liens entre l’équipe de campagne du président et les sombres complots attribués au Kremlin.

Une étude du professeur Thomas E. Patterson de l’Harvard Kennedy School a montré que la presse US, britannique et allemande, a cité trois fois plus Donald Trump que les présidents précédents. Et que, au cours des 100 premiers jours de sa présidence, 80% des articles lui étaient clairement défavorables [3].

Durant la campagne du FBI [4] visant à contraindre le président Nixon à la démission, la presse états-unienne s’était attribuée le qualificatif de « 4ème Pouvoir », signifiant par là que leurs propriétaires avaient plus de légitimité que le Peuple. Loin de céder à la pression, Donald Trump, conscient du danger que représente l’alliance des médias et des 98% de hauts fonctionnaires qui ont voté contre lui, déclara « la guerre à la presse », lors de son discours du 22 janvier 2017, une semaine après son intronisation. Tandis que son conseiller spécial, Steve Bannon, déclarait au New York Times que, de fait, la presse était devenue « le nouveau parti d’opposition ».

Quoi qu’il en soit, les électeurs du président ne lui ont pas retiré leur confiance.

Rappelons ici comment cette affaire a débuté. C’était durant la période de transition, c’est-à-dire avant l’investiture de Donald Trump. Une ONG, Propaganda or Not ?, lança l’idée que la Russie avait imaginé des canulars durant la campagne présidentielle de manière à couler Hillary Clinton et à faire élire Donald Trump. À l’époque, nous avions souligné les liens de cette mystérieuse ONG avec Madeleine Albright et Zbigniew Brzeziński [5]. L’accusation, longuement reprise par le Washington Post, dénonçait une liste d’agents du Kremlin, dont le Réseau Voltaire. Cependant à ce jour, rien, absolument rien, n’est venu étayer cette thèse du complot russe.

Chacun a pu constater que les arguments utilisés contre Donald Trump ne sont pas uniquement ceux que l’on manie habituellement dans le combat politique, mais qu’ils ressortent clairement de la propagande de guerre [6].

La palme de la mauvaise foi revient à CNN qui traite cette affaire de manière obsessionnelle. La chaîne a été contrainte de présenter ses excuses à la suite d’un reportage accusant un des proches de Trump, le banquier Anthony Scaramucci, d’être indirectement payé par Moscou. Cette imputation étant inventée et Scaramucci étant suffisamment riche pour poursuivre la chaîne en justice, CNN présenta ses excuses et les trois journalistes de sa cellule d’enquête « démissionnèrent ».
Puis, le Project Veritas du journaliste James O’Keefe publia trois séquences vidéos tournées en caméra cachée [7]. Dans la première, l’on voit un superviseur de la chaîne rire dans un ascenseur en déclarant que ces accusations de collusion du président avec la Russie ne sont que « des conneries » diffusées « pour l’audience ». Dans la seconde, un présentateur vedette et ancien conseiller d’Obama affirme que ce sont des « nullités ». Tandis que dans la troisième, un producteur déclare que Donald Trump est un malade mental et que ses électeurs sont « stupides comme de la merde » (sic).
En réponse, le président posta une vidéo-montage réalisée à partir d’images, non pas extraites d’un western, mais datant de ses responsabilités à la Fédération états-unienne de catch, la WWE. On peut le voir mimer casser la figure de son ami Vince McMahon (l’époux de sa Secrétaire aux petites entreprises) dont le visage a été recouvert du logo de CNN. Le tout se termine avec un logo altéré de CNN en Fraud News Network, c’est-à-dire le Réseau escroc d’information.

Outre que cet événement montre qu’aux États-Unis le président n’a pas l’exclusivité de la grossièreté, il atteste que CNN —qui a abordé la question de l’ingérence russe plus de 1 500 fois en deux mois— ne fait pas de journalisme et se moque de la vérité. On le savait depuis longtemps pour ses sujets de politique internationale, on le découvre pour ceux de politique intérieure.

Bien que ce soit beaucoup moins significatif, une nouvelle polémique oppose les présentateurs de l’émission matinale de MSNBC, Morning Joe, au président. Ceux-ci le critiquent vertement depuis des mois. Il se trouve que Joe Scarborough est un ancien avocat et parlementaire de Floride qui lutte contre le droit à l’avortement et pour la dissolution des ministères « inutiles » que sont ceux du Commerce, de l’Éducation, de l’Énergie et du Logement. Au contraire, sa partenaire (au sens propre et figuré) Mika Brzeziński est une simple lectrice de prompteur qui soutenait Bernie Sanders. Dans un Tweet, le président les a insulté en parlant de « Joe le psychopathe » et de « Mika au petit quotient intellectuel ». Personne ne doute que ces qualificatifs ne sont pas loin de la vérité, mais les formuler de cette manière vise uniquement à blesser l’amour-propre des journalistes. Quoi qu’il en soit, les deux présentateurs rédigèrent une tribune libre dans le Washington Post pour mettre en doute la santé mentale du président.

Mika Brzeziński est la fille de Zbigniew Brzeziński, un des tireurs de ficelles de Propaganda or not ?, décédé il y a un mois.

La grossièreté des Tweets présidentiels n’a rien à voir avec de la folie. Dwight Eisenhower et surtout Richard Nixon étaient bien plus obscènes que lui, ils n’en furent pas moins de grands présidents.

De même leur caractère impulsif ne signifie pas que le président le soit. En réalité, sur chaque sujet, Donald Trump réagit immédiatement par des Tweets agressifs. Puis, il lance des idées dans tous les sens, n’hésitant pas à se contredire d’une déclaration à l’autre, et observe attentivement les réactions qu’elles suscitent. Enfin, s’étant forgé une opinion personnelle, il rencontre la partie opposée et trouve généralement un accord avec elle.

Donald Trump n’a certes pas la bonne éducation puritaine de Barack Obama ou d’Hillary Clinton, mais la rudesse du Nouveau Monde. Tout au long de sa campagne électorale, il n’a cessé de se présenter comme le nettoyeur des innombrables malhonnêtetés que cette bonne éducation permet de masquer à Washington. Il se trouve que c’est lui et non pas Madame Clinton que les États-uniens ont porté à la Maison-Blanche.

Bien sûr, on peut prendre au sérieux les déclarations polémiques du président, en trouver une choquante et ignorer celles qui disent le contraire. On ne doit pas confondre le style Trump avec sa politique. On doit au contraire examiner précisément ses décisions et leurs conséquences.

Par exemple, on a pris son décret visant à ne pas laisser entrer aux États-Unis des étrangers dont le secrétariat d’État n’a pas la possibilité de vérifier l’identité.

On a observé que la population des sept pays dont il limitait l’accès des ressortissants aux États-Unis est majoritairement musulmane. On a relié ce constat avec des déclarations du président lors de sa campagne électorale. Enfin, on a construit le mythe d’un Trump raciste. On a mis en scène des procès pour faire annuler le « décret islamophobe », jusqu’à ce que la Cour suprême confirme sa légalité. On a alors tourné la page en affirmant que la Cour s’était prononcée sur une seconde mouture du décret comportant divers assouplissements. C’est exact, sauf que ces assouplissement figuraient déjà dans la première mouture sous une autre rédaction.

Arrivant à la Maison-Blanche, Donald Trump n’a pas privé les États-uniens de leur assurance santé, ni déclaré la Troisième Guerre mondiale. Au contraire, il a ouvert de nombreux secteurs économiques qui avaient été étouffés au bénéfice de multinationales. En outre, on assiste à un reflux des groupes terroristes en Irak, en Syrie et au Liban, et à une baisse palpable de la tension dans l’ensemble du Moyen-Orient élargi, sauf au Yémen.

Jusqu’où ira cet affrontement entre la Maison-Blanche et les médias, entre Donald Trump et certaines puissances d’argent ?

[1] « Le dispositif Clinton pour discréditer Donald Trump », par Thierry Meyssan, Al-Watan (Syrie) , Réseau Voltaire, 28 février 2017.

[2] « Le nouvel Ordre Médiatique Mondial », par Thierry Meyssan, Réseau Voltaire, 7 mars 2017.

[3] « News Coverage of Donald Trump’s First 100 Days », Thomas E. Patterson, Harvard Kennedy School, May 18, 2017.

[4] On apprit trente ans plus tard que la mystérieuse « Gorge profonde » qui alimenta le scandale du Watergate n’était autre que W. Mark Felt, l’ancien adjoint de J. Edgard Hoover et lui-même numéro 2 du Bureau fédéral.

[5] « La campagne de l’Otan contre la liberté d’expression », par Thierry Meyssan, Réseau Voltaire, 5 décembre 2016.

[6] « Contre Donald Trump : la propagande de guerre », par Thierry Meyssan, Réseau Voltaire, 7 février 2017.

[7] « Project Veritas dévoile une campagne de mensonges de CNN », Réseau Voltaire, 1er juillet 2017.

Voir enfin:

The Definitive History Of That Time Donald Trump Took A Stone Cold Stunner

A decade ago, Trump literally tussled with a wrestling champ. The people who were there are still shocked he did it.

Photo illustration: Damon Dahlen/HuffPost; Photos: Getty/Reuters

Stone Cold Steve Austin was waiting calmly in the bowels of Detroit’s Ford Field when a frantic Vince McMahon turned the corner.

WrestleMania 23’s signature event was just minutes away. Austin and McMahon would soon bound into the stadium, where they’d be greeted by fireworks, their respective theme songs and 80,000 people pumped for “The Battle of the Billionaires,” a match between two wrestlers fighting on behalf of McMahon and real estate mogul Donald Trump.

McMahon, the founder and most prominent face of World Wrestling Entertainment, had spent months before the April 1, 2007, event putting the storyline in place. Trump, then known primarily as the bombastic host of “The Apprentice,” had appeared on a handful of WWE broadcasts to sell the idea that his two-decade friendship with McMahon had collapsed into a bitter “feud.” They had spent hours rehearsing a match with many moving parts: two professional wrestlers in the ring, two camera-thirsty characters outside it, and in the middle, former champ Stone Cold serving as the referee.

The selling point of The Battle of the Billionaires was the wager that Trump and McMahon had placed on its outcome a month earlier during “Monday Night Raw,” WWE’s signature prime time show. Both Trump and McMahon took great pride in their precious coifs, and so the winner of the match, they decided, would shave the loser’s head bald right there in the middle of the ring.

But now, at the last possible moment, McMahon wanted to add another wrinkle.

“Hey, Steve,” McMahon said, just out of Trump’s earshot. “I’m gonna see if I can get Donald to take the Stone Cold stunner.”

Austin’s signature move, a headlock takedown fueled by Stone Cold’s habit of chugging cheap American beer in the ring, was already part of the plan for the match. But Trump wasn’t the intended target.

Austin and McMahon approached Trump and pitched the idea.

“I briefly explained how the stunner works,” Austin said. “I’m gonna kick him in the stomach ― not very hard ― then I’m gonna put his head on my shoulder, and we’re gonna drop down. That’s the move. No rehearsal, [decided] right in the dressing room, 15 minutes before we’re gonna go out in front of 80,000 people.”

Trump’s handler was appalled, Austin said. Trump wasn’t a performer or even a natural athlete. Now, the baddest dude in wrestling, a former Division I college football defensive end with tree trunks for biceps, wanted to drop him with his signature move? With no time to even rehearse it? That seemed … dangerous.

“He tried to talk Donald out of it a million ways,” Austin said.

But Trump, without hesitation, agreed to do it.

The man who became the 45th president of the United States in January has a history with Vince McMahon and WWE that dates back more than two decades, to when his Trump Plaza hotel in Atlantic City hosted WrestleManias IV and V in 1988 and 1989. The relationship has continued into Trump’s presidency. On Tuesday, the Senate confirmed the nomination of Linda McMahon ― Vince’s wife, who helped co-found WWE and served as its president and chief executive for 12 years ― to head the Small Business Administration.

After Trump launched his presidential campaign with an escalator entrance straight out of the wrestling playbook, journalists began pointing to his two-decade WWE career to help explain his political appeal. WWE, in one telling, was where Trump first discovered populism. According to another theory, wrestling was where he learned to be a heel ― a villainous performer loved by just enough people to rise to the top, despite antics that make many people hate him.

To those who were present, though, The Battle of the Billionaires is more an outrageous moment in wrestling history than an explanation of anything that happened next. No one in the ring that night thought Trump would one day be president. But now that he is, they look back and laugh about the time the future commander-in-chief ended up on the wrong side of a Stone Cold stunner.

Jamie McCarthy/WireImage via Getty Images
Donald Trump, Stone Cold Steve Austin and Vince McMahon spent months promoting The Battle of the Billionaires.

‘To Get To The Crescendo, You’ve Got To Go On A Journey’

Professional wrestling is, at its core, a soap opera and a reality TV spectacle, and its best storylines follow the contours of both: A hero squares off with a heel as the masses hang on their fates.

The Battle of the Billionaires was the same tale, played out on wrestling’s biggest stage. WrestleMania is WWE’s annual mega-event. It commands the company’s largest pay-per-view audiences and biggest crowds. At WrestleMania, WWE’s stars compete in high-stakes matches ― including the WWE Championship ― and wrap up loose ends on stories developed during weekly broadcasts of “Monday Night Raw” and special events over the previous year. Even before Trump, WrestleMania had played host to a number of celebrity interlopers, including boxer Mike Tyson and NFL linebacker Lawrence Taylor.

Building a story ― and, for Trump, a character ― fit for that stage required months of work that started with Trump’s initial appearance on “Monday Night Raw” in January 2007. He would show up on “Raw” at least two more times over the next two months, with each appearance raising the stakes of his feud with McMahon and setting up their battle at WrestleMania on April 1.

“The Battle of the Billionaires, and all the hyperbole, was the crescendo,” said Jim Ross, the longtime voice of WWE television commentary. “But to get to the crescendo, you’ve got to go on a journey and tell an episodic story. That’s what we did with Donald.”

Creating a feud between Trump and McMahon, and getting wrestling fans to take Trump’s side, wasn’t actually a huge challenge. McMahon “was the big-shot boss lording over everybody,” said Jerry “The King” Lawler, a former wrestler and Ross’ sidekick in commentary. It was a role McMahon had long embraced: He was the dictator wrestling fans loved to hate.

Leon Halip/WireImage via Getty Images
Bobby Lashley, Trump’s wrestler in the match, was a rising star who’d go on to challenge for the WWE championship after The Battle of the Billionaires.

Trump was never going to pull off the sort of character that McMahon’s most popular foes had developed. He wasn’t Austin’s beer-chugging, south Texas everyman. And vain and cocky as he might be, he never possessed the sexy swagger that made Shawn Michaels one of the greatest in-ring performers in pro wrestling history.

But rain money on people’s heads, and they’ll probably love you no matter who you are. So that’s what Trump did.

Trump’s first appearance on “Monday Night Raw” came during an episode that centered on McMahon, who was throwing himself the sort of self-celebratory event that even The Donald might find overly brash. As McMahon showered the crowd with insults and they serenaded him with boos, Trump’s face appeared on the jumbotron and money began to fall from the sky.

“Look up at the ceiling, Vince,” Trump said as fans grasped at the falling cash. “Now that’s the way you show appreciation. Learn from it.”

In true Trump fashion, the money wasn’t actually his. It was McMahon’s. But the fans didn’t know that.

The folks with slightly fatter wallets than they’d had moments before loved the contrast between the two rich guys. One was the pompous tyrant. The other might have been even wealthier and just as prone to outlandish behavior, but Trump was positioned as the magnanimous billionaire, the one who understood what they wanted.

“That went over pretty well, as you can imagine, dropping money from the sky,” said Scott Beekman, a wrestling historian and author. “Trump was the good guy, and he got over because of how hated McMahon was. Vince McMahon played a fantastic evil boss and was absolutely hated by everyone. So anyone who stood up to McMahon at that point was going to get over well.”

The wrestlers that each billionaire chose to fight for them also bolstered the narrative. Umaga, McMahon’s representative, was an emerging heel who had gone undefeated for most of 2006. “A 400-pound carnivore,” as Ross described him on TV, he was a mountainous Samoan whose face bore war paint and who barely spoke except to scream at the crowd.

Trump’s guy, on the other hand, was Bobby Lashley, a former Army sergeant who might have been cut straight from a granite slab. Lashley was the good-looking, classically trained college wrestler, the reigning champion of ECW (a lower-level WWE property). Even his cue-ball head seemed to have muscles.

Another selling point for the match: the wrestler who won would likely emerge as a top contender to challenge for the WWE title.

Then McMahon added another twist ― as if the match needed it. He enlisted Austin, a multi-time champion who had retired in 2003, as a guest referee.

“It sounded like an easy gig, sounded like a fun gig,” Austin said. “It didn’t take a whole lot of convincing. The scope of Donald Trump … would bring a lot of eyeballs. A chance to do business with a high-profile guy like that sounded like a real fun deal.”

The minute Austin signed up, Trump should have known that despite his “good guy” posture, he, too, was in trouble. When Stone Cold entered the ring at “Raw” to promote the match, he introduced himself to The Donald with a stern warning.

“You piss me off,” Austin said, “I’ll open up an $8 billion can of whoop ass and serve it to ya, and that’s all I got to say about that.”

‘We Thought We Were Shittin’ The Bed’

The opening lines of the O’Jays’ 1973 hit “For the Love of Money” ― also the theme song for Trump’s “Celebrity Apprentice” ― rang out of Ford Field’s loudspeakers a few minutes after Trump and Austin’s impromptu meeting backstage. It was time for Trump to make his way to the ring.

“Money, money, money, money, money,” the speakers blared. Trump emerged. The crowd erupted, and cash, even more than had fallen during his previous appearances, cascaded from the ceiling like victory confetti.

“There was a ton of money that had been dropped during Donald Trump’s entrance,” said Haz Ali, who, under the name Armando Estrada, served as Umaga’s handler. “There was about $20, $25,000 that they’d dropped. … Every denomination ― 1s, 5s, 10s, 20s.”

Lashley appeared next, bounding into the ring without the help of the stairs the others had needed.

For months, McMahon and Trump had sold the story of this match. Now, as Umaga and Lashley stood face to face in the ring, it was time to deliver.

The match started fairly routinely, perhaps even a bit slowly.

“I’m seeing it the same as anyone else who’s watching it,” said Ross, the commentator, who regularly skipped rehearsals to ensure matches would surprise him. “The entire arena was emotionally invested in the storyline. Once they got hooked in it months earlier, now they want the payout.”

On the TV broadcast, it’s obvious that the crowd was hanging on every twist, eager to see which of the two billionaires would lose his hair and how Austin ― famous for intervening in matches and now at the dead center of this one ― might shape it.

But Ford Field, an NFL stadium, is massive compared to the arenas that had hosted previous WrestleManias. Even with 80,000 people packed in, it was difficult to read the crowd from inside the ring.

“Me and Vince keep looking back and forth at each other like, ‘Man, this match is not successful because the crowd is not reacting,’” Austin recalled. “We thought we were shittin’ the bed.”

Trump, for all his usual braggadocio, wasn’t helping.

From outside the ring, McMahon ― a professional performer if there ever was one ― was selling even the most minor details of the match. He was haranguing Austin, instructing Umaga and engaging the crowd all at once. Trump was stiff. His repeated cries of “Kick his ass, Bobby!” and “Come on, Bobby!” came across as stale and unconvincing.

“It’s very robotic, it’s very forced, and there’s no genuine emotion behind it,” said Ali, who had been power-slammed by Lashley early in the match and was watching from the dressing room. “He was just doing it to do it. Hearing him say, ‘Come on, Bobby!’ over and over again ― it didn’t seem like he cared whether Bobby won or lost. That’s the perspective of a former wrestler and entertainer.”

‘He Punched Me As Hard As He Could’

The match turned when Vince’s son, Shane McMahon, entered the fray. Shane and Umaga ganged up on Austin, knocking the guest ref from the ring. Then they turned their attention to Lashley, slamming his head with a metal trash can as he lay on the ground opposite Trump ― whose golden mane, it seemed, might soon be lying on the floor next to his wrestler.

But just as Umaga prepared to finish Lashley off, Austin rebounded, dragging Shane McMahon from the ring and slamming him into a set of metal stairs. Trump ― who moments before had offered only a wooden “What’s going on here?” ― sprang into action.

Out of nowhere, Trump clotheslined Vince McMahon to the ground and then sat on top of him, wailing away at his skull.

“[Ross] and I were sitting right there about four feet from where Vince landed,” Lawler said. “The back of Vince’s head hit the corner of the ring so hard that I thought he was gonna be knocked out for a week.”

Professional wrestling is fake. Trump’s punches weren’t.

Hours before the match, WWE officials had roped the participants into one final walk-through. Vince McMahon was busy handling the production preparations and didn’t attend. So when it came time to rehearse Trump’s attack on WWE’s top man, Ali stood in for McMahon.

Ali gave Trump instructions on how to hit him on the head to avoid actual injury. Because it was just a rehearsal, he figured Trump would go easy. He figured wrong.

“He proceeds to punch me in the top of the head as if he was hammering a nail in the wall. He punched me as hard as he could,” Ali said. “His knuckle caught me on the top of my head, and the next thing I know, I’ve got an egg-sized welt on the top of my head. He hit me as hard as he could, one, two, three. I was like, ‘Holy shit, this guy.’”

“He actually hit Vince, too,” Ali said. “Which made it even funnier. That’s how Vince would want it.”

Back in the ring, Austin ducked under a punch from Umaga and then made him the match’s first victim of a Stone Cold stunner. Umaga stumbled toward the center of the ring, where Lashley floored him with a move called a running spear. Lashley pinned Umaga, Austin counted him out, Trump declared victory, and McMahon began to cry as he ran his fingers through hair that would soon be gone.

“I don’t think Donald’s hair was ever truly in jeopardy,” Lawler said.

Bill Pugliano/Getty Images
Even as he was shaving McMahon’s head, Trump knew that he’d soon join the list of the match’s losers.

‘It May Be One Of The Uglier Stone Cold Stunners In History’

Moments after the match ended, before he raised Trump and Lashley’s arms in victory, Austin handed out his second stunner of the night to Shane McMahon. Vince McMahon tried to escape the same fate. But Lashley chased him down, threw him over his shoulder and hauled McMahon back to the ring, where he, too, faced the stunner.

Trump’s reaction in this moment was a little disappointing. He offered only the most rigid of celebrations, his feet nailed to the floor as his knees flexed and his arms flailed in excitement. It’s as if he knew his joy would be short-lived. He, too, would end up the one thing he never wants to be: a loser.

“Woo!” Trump yelled, before clapping in McMahon’s face while Austin and Lashley strapped their boss into a barber’s chair. “How ya doin’, man, how ya doin’?” he asked, taunting McMahon with a pair of clippers. Then he and Lashley shaved the WWE chairman bald.

As a suitably humiliated McMahon left the ring, Austin launched his typical celebration, raising his outstretched hands in a call for beers that someone ringside was supposed to toss his way. Trump is a famous teetotaler, but Austin shoved a beer can into his hand anyway.

“I didn’t know that Donald Trump didn’t drink,” Austin said. “I didn’t know that back then.”

It didn’t matter. For veteran wrestling fans, the beers were a sign that Stone Cold had a final treat to deliver.

“I threw beer to everybody I got in the ring with,” he said. “Here’s the bait, and it’s the hook as well. Long as I get him holding those beers, everybody knows that anybody who … takes one of my beers is gonna get stunned.”

As McMahon trudged away, Austin climbed to the top rope, saluted the crowd and dumped the full contents of a can into his mouth. Then he hopped down ― and blew the roof off Ford Field.

He turned, kicked Trump in the stomach and stunned him to the floor.

“Austin stunned The Donald!” Ross screamed.

Trump failed to fully execute the move. He didn’t quite get his chin all the way to Austin’s shoulder; then he halfway pulled out of the move before falling to his knees and lying flat on his back.

“It may be one of the uglier Stone Cold stunners in history,” Ross said.

“He’s not a natural-born athlete,” Austin said. “I just remember the stunner didn’t come off as smooth as it would have had he been one of the guys. But we never rehearsed it. He didn’t even know what it was. Vince botched half the ones I gave him [and] Vince is a great athlete. So that’s no knock on Donald Trump.”

And despite Trump’s less-than-stellar wrestling and acting in the ring, those who were close to the action at WrestleMania 23 were impressed by his willingness to even take the stunner.

“We put him in some very unique positions that a lot of people ― big-name actors in Hollywood ― wouldn’t do because they didn’t want to risk looking bad,” Ross said. “He had the balls to do it.”

George Napolitano/FilmMagic via Getty Images
Trump didn’t sell the Stone Cold stunner all that well, but at least, commentator Jim Ross said, “he had the balls to do it.”

‘You Could Argue That Nothing In Wrestling Has Any Meaning’

For almost a decade, the stunning of Donald Trump remained a relic of WWE lore, a moment rehashed occasionally by diehard wrestling fans but forgotten otherwise.

WWE’s ratings tumbled later in 2007, amid congressional scrutiny of steroid use and wrestler deaths. That June, wrestler Chris Benoit murdered his wife and son and then killed himself. He was 40 years old.

Edward Smith Fatu, the wrestler known as Umaga, died from a heart attack in 2009. He was 36.

Lashley, who did not respond to interview requests, left WWE in 2008 after a failed pursuit of the WWE title and an injury that sidelined him for months. He is now a mixed martial arts fighter and the champion of Total Nonstop Action Wrestling.

In 2009, Trump returned to “Monday Night Raw” with a proposal to buy it from McMahon, promising fans that he would run the first Trump-owned episode without commercials. WWE and the USA Network, which broadcast “Raw,” even sent out a press release announcing the sale. When WWE’s stock price plummeted, it was forced to admit that the whole thing was a publicity ploy. The faux sale raised questions about whether everyone involved had violated federal law, but the Securities and Exchange Commission apparently had better things to investigate.

Trump was inducted into the WWE Hall of Fame in 2013, over a chorus of boos from the fans at Madison Square Garden. The Battle of the Billionaires was, at the time, WWE’s highest-grossing pay-per-view broadcast, drawing 1.2 million pay-per-view buys and $24.3 million in global revenue, according to WWE’s estimates. It’s also the most notorious of Trump’s interactions with the company. But that’s about all the significance it really holds.

“You could argue that nothing in wrestling has any meaning,” said Beekman, the historian. The feud between Trump and McMahon “was an angle, and it was a successful angle, and then they moved on to the next one.”

Vince and Linda McMahon together donated $7.5 million to super PACs that backed Trump’s winning presidential campaign. Linda McMahon had earlier spent nearly $100 million on two failed efforts, in 2010 and 2012, to get herself elected to the U.S. Senate. In December, Trump nominated her to head the Small Business Administration, a Cabinet-level job potentially at odds with the methods she and her husband had used to build WWE into a wrestling empire ― but one to which she was easily confirmed. (Neither the McMahons nor the president chose to comment on the president’s WWE career.)

Linda McMahon once took a Stone Cold stunner, too, so Steve Austin is responsible for stunning at least two top Trump administration officials. But he has doled out thousands of those in his career, and until he was reminded, he didn’t even remember what year he had laid Trump out.

“I’ve stunned a couple members of the Cabinet,” Austin said. “But I don’t think about it like that. It was so long ago. I don’t know Donald Trump. We did business together, we shook hands, and I appreciated him taking that. But I don’t sit here in my house, rubbing my hands together thinking, ‘Aw, man, I was the only guy that ever stunned a United States president.’”

“Yeah, it’s pretty cool,” Stone Cold said. “But it was part of what I did. To me, hey, man, it’s just another day at the office.”

Voir par ailleurs:

 

« MUNJOIE! », MONT JOIE ET MONJOIE à HISTOIRE D’UN MOT*

Ffance qui a longtemps souffert meschief,

Qui se plaingiioit et regretoil Monijoye,

Disant : ‘Taray encor soulas etjoye.

Riens ne me fault, mais que j’aye bon cliief ». Eustache Deschamps, Ballade (XVe s.).

« Munjoie! » est le cri de guerre des Francs, attesté quatorze fois dans le Roland, à la fin du XIe siècle, et dans beaucoup d’autres chansons de geste depuis ; Montjoie, c’est aussi un nom propre qu’ont rencontré, un jour ou l’autre, tous ceux qui s’occupent de toponymie ; montjoie, c’est encore un substantif féminin, qui apparaît tôt en vieux français avec des emplois variés, au propre et au figuré, tous dérivés de l’idée de hauteur ou d’amoncellement. Le lien qui unit ces mots n’est pas tout d’abord évident. Ce qui a amené à penser que, seule, une homophonie fortuite permettait de les rapprocher, et que leurs étymologies étaient différentes. Solution de facilité que nous refusons.

Disons-le tout de suite : pour bien saisir la nature et la vie de ce mot, il faut avoir recours à des considérations géographiques et historiques autant qu’à des règles philologiques. Comme le recommandait Arsène Darmesteter, on doit «prendre chaque mot à son origine, déterminer le genre de composition qui lui a donné naissance, et, ensuite, en suivre l’histoire à travers les modifications et altérations qui en ont pu changer le caractère»1. Montjoie est un terme difficile, qui intéresse bien des domaines : histoire, littérature épique, toponymie, linguistique, folklore. Il traîne à sa suite, par surcroît, une vaste et déroutante bibliographie2, car ce mot « fossile » de la Chanson de Roland a soulevé, de longue date, la curiosité et la controverse, à l’étranger comme en France3. La découverte de son étymologie ne devait-elle pas apporter la solution d’une énigme : la signification perdue de l’ancien cri de guerre des Francs  » Munjoie Г resté vivant dans les mémoires sous une forme stéréotypée, puis amplifié en  » Montjoie et saint Denis » ?

Les trois problèmes à résoudre sont les suivants : Io Quelle est l’étymologie du mot Munjoie tel qu’il apparaît dans la Chanson de Roland ? 2° Comment le même mot a-t-il pu servir à la fois de cri de guerre et de toponyme ? 3° Comment le nom propre est-il devenu nom commun ?

Principales étymologies proposées du cri de guerre et du toponyme

Le cri :  » Munjoie très ancien et finalement incompris, fut longtemps transmis par voie orale avant d’être consigné dans le Roland. Une ancienne interprétation, due à Orderic Vital, latinisa en Meum gaudium! « ma joie », l’appel des Francs à la bataille de Brémule en 1 1 194. Au XIIIe siècle, la chanson de Girard de Roussillon explique :

Le cris de ces François est de Ione temps « Monijoye » ;

Bien saiches que eis cris, pour voir, si leur rent j oye5.

Et Charles d’Orléans, vers 1430, admoneste son lecteur :

* Cet article précise la communication que j’ai feite à la Société Française d’Onomastique le 22 mars 1 990. Il reprend l’analyse de problèmes déjà évoqués dans mon livre :  » Montjoie et saint Denis ! » Le centre de la Gaule aux origines de Paris et de Saint-Denis. Paris, Presses du CNRS, 1989, pp.50-65. Je suis reconnaissante à la Nouvelle Revue d’Onomastique de m’offrir l’occasion d’exposer plus complètement mon opinion sur le sujet.

Souviengne toy comment voult ordonner Que criasses « Montjoye », par liesse…6.

L’étymologie par « joie » a été vigoureusement défendue de nos jours par Laure Hibbard-Loomis, qui pensait que ce mot avait été également du masculin au Moyen Âge et que les combattants criaient :  » Mon joie! »7.

Au XVIe siècle, dans sa Gallica historia (1557), Robert Cenai, évêque d’Avranches, avance que Clovis, lors de la bataille de Tolbiac, reconnut dans saint Denis « son Jove », c’est à dire « son Jupiter » ; le cri « Mon Jove » serait par la suite devenu « Monjoie ». Cette explication déjà préconisée par Nicole Gilles dans ses Annales et croniques de France, imprimées en 1525, fut admise par Etienne Pasquier. Elle bénéficia d’un grand succès. Elle est pourtant insoutenable du point de vue phonétique, car Monte Jovem donne en français Montjeu ou Montjou et non Montjoie.

D’autres explications plus ou moins fantaisistes sont intervenues. Sébastien Roulliard, au début du XVIIe siècle, proposa Moult-joie, ou « joie multipliée », qu’il dit avoir lu «escript dans les Archives de Saint Denis»8. Quant à Du Cange, il condamne comme « forcées et peu naturelles » les explications par mon Jove, ma joie, ou moult de joie ; il demande «pourquoy en l’invocation de saint Denys, patron de la France, on a ajouté le mot de Montjoie ?» ; il pense que celui-ci évoque «la montagne ou la colline de Montmartre ou saint Denys souffrit le martyre avec ses compagnons»9 ; mais il identifie le « monticule » sanctifié avec la colline même de Montmartre, ce qui est inadmissible pour de multiples raisons10. Littré souscrivit à l’opinion de Du Cange en ajoutant qu’un «lieu de martyre était un lieu de joie pour le saint qui recevait sa récompense».

Ajoutons que, dès la fin du Xe siècle, Montjoie était traduit en latin par Möns Gaudii, « Mont (de la) joie », et servait à désigner les petites hauteurs situées à proximité d’un lieu saint et d’où les pèlerins et les croisés contemplaient pour la première fois leur but enfin atteint et laissaient éclater leur joie (mons vocatur exultationis vel laetitiae ). Sur les champs de bataille, les guerriers se seraient remémoré cette heureuse circonstance et auraient crié : « Montjoie! ».

La première des objections qu’on puisse faire à ces diverses étymologies est de bon sens. Comment imaginer que des chrétiens invoquent saint Denis en l’appelant « leur Jupiter » ; et n’est-il pas dérisoire de supposer que des hommes, placés dans une situation assez désespérée pour réclamer une aide immédiate d’un pouvoir surnaturel, aient pu manifester « leur joie » ou crier un toponyme. Ce n’est que plus tard qu’on criera : Jerusalem ! ou même Arras! ou Chartres!.

La nature des plus anciens cris de guerre infirme radicalement de telles interprétations. Tous sont composés du nom d’une puissance surnaturelle, suivi, le plus souvent, d’une formule qui l’apostrophe à l’impératif pour lui réclamer son aide ou qui exprime un souhait au subjonctif. Ainsi, dans le Roland, les Francs crient : « Dieu aide! » ou « Damnedeus nos ait! » (vers 3358) et les Sarrasins : « Aïe nos, Mahum! » (vers 1906). En latin, on trouve : « Christe, tuos sustenta Francos! » (Ô Christ, soutiens tes Francs!)11. On appellera aussi Notre-Dame ou un saint patron particulier, mais toujours dans les mêmes termes.

César remarque que toutes les nations commencent le combat par des cris. L’appel chrétien prit la suite du « cri héroïque » de la tradition antique, qualifié par les auteurs latins de patrius clamor 12 . Les Francs, comme les Gaulois, le poussaient avec ferveur tous ensemble, ce qui rendait présent l’Ancêtre tutélaire et garantissait l’octroi de son appui dans la lutte engagée. Ce cri galvanisait les combattants et provoquait l’épouvante et la fuite magique des ennemis. Les Germains pensaient aussi que la divinité accourait pour les aider13. Au moment où Constantin Ier traversa la Gaule pour aller affronter Maxime à Rome (bataille du Pont Milvius en 312), les populations, qui se pressaient sur son passage, crurent voir dans le ciel les « armées célestes » que son père, le défunt Constance Chlore, amenait à son secours14. En effet, la puissance surnaturelle intervient le plus souvent à titre de père ou d’aïeul. C’est ainsi que le Dieu celte Lug vient au secours de son fils Cuchulainn. Au Х1Пе siècle encore, un croisé galvanisait ses compagnons dans la lutte contre les Sarrasins en criant en français : « D’aaz ait! », c’est-à-dire : « Que l’ancêtre (ase) nous aide! »15-

C’est dans le sens d’un appel à un protecteur à la fois surnaturel et familier qu’il faut chercher, pour rester fidèle aux mentalités et aux usages du haut Moyen Âge et pour élucider le cri Munjoie!.

C’est de cette forme, la plus ancienne en langue vernaculaire, qu’il faut partir. Le mot est attesté quatorze fois avec la même orthographe Hans la Chanson de Roland, ce qui ne laisse aucune place aux hésitations qu’auraient pu susciter des variantes.

П apparaît qu’au haut Moyen Âge le souvenir de la signification et du mode de formation du cri Munjoie ! s’était perdu et que le mot avait commencé à servir pour désigner le tumulus de la Plaine Saint-Denis16. Les clercs médiévaux appréhendèrent alors le terme comme composé de deux substantifs juxtaposés, selon le type existant en latin : pater familias, et en ancien français : connétable, Hôtel-Dieu , avec ellipse de la préposition intermédiaire, qui marquait la subordination. Par homophonie et attraction, Mun devint Mon(t) et joie exprima une joie chrétienne. Le second élément : joie, en fonction de génitif, fut considéré comme le complément déterminatif du premier : mont, avec peut-être un rôle d’attribut. C’est pourquoi on interpréta : « Mont (de la) Joie » et on traduisit en latin par Möns Gaudii, Möns Laetitiae, ou « Mont (de) joie », traduit par Möns Alacris, Möns Jucundus.

Un sérieux argument milite en faveur de ce processus : le fait qu’Orderic Vital (1075-1143) fut abusé, lui aussi, par l’homophonie ; mais il donna un autre sens aux deux syllabes du cri Munjoie! qu’il traduisit par  » Meum Gaudium/ », c’est-à-dire en vieux français : « Ma joie! ». D’autre part, la traduction du mot en latin par Möns Gaudii ou Meum Gaudium -et formes similaires -apporte la preuve que ces équivalents sont des approximations. René Louis les a qualifiés de « fantaisies de clercs latinisants ». On doit pourtant tenir compte de ce que la traduction par Möns Gaudii fut précoce, puisqu’elle est attestée dès 997 pour désigner un toponyme17. À une époque où l’on écrivait peu en roman, elle donna à cette interprétation par « Mont (de la) Joie » l’autorité du latin18. Bien plus, refaisant arbitrairement le chemin, cette fois en sens inverse, du latin au français, on a pris la peine de chercher les règles phonétiques, qui justifiaient l’évolution de Möns Gaudii > Montjoie > Munjoie!.

Cette étymologie bénéficia d’un grand succès depuis la fin du Xe siècle. Elle a été acceptée de nos jours par J. Bédier, J. Soyer, K. Löffel, R. Louis, W. von Wartburg, G. Rohlfs et beaucoup d’autres romanistes19. On peut lui objecter cependant que, si elle peut convenir à un toponyme, elle ne saurait expliquer un cri de guerre, alors que le terme Munjoie / montjoie est, nous l’avons dit, trop spécifique pour qu’on puisse lui supposer deux étymologies différentes. Or, il est possible de lui trouver ime origine unique et les explications sémantiques, qui rendent compte de ses emplois divers. L’étymologie par un composé francique, proposée dès 1928 par Ernst Gamillscheg, professeur à l’université de Berlin, largement discutée et finalement abandonnée, offre, à condition d’y apporter quelques modifications, une réponse satisfaisante au problème qui nous occupe.

Une étymologie francique ?

En 1928, Ernst Gamillscheg préconisa l’étymologie de Munjoie! par un composé francique *mund-gawi. Le premier élément était, disait-il, le substantif germanique mundo, a.h.a. munt « protection, défense » (cf. agis, mound) et le second était gau, goth. gawi « territoire, pays » ; et il traduisit : « territoire de protection » (Schutzgau, Grenzgau, Sicherheitszone).

Vigoureusement contestée20 -et bien que E. Gamillscheg l’ait à nouveau défendue en 1951, puis en 1967 et encore en 196921 -, cette étymologie fut finalement abandonnée. René Louis, qui s’y était rallié en 1938-1939, y renonça en 1957, sur les conseils de Ferdinand Lot et de Jacques Soyer. On revint à l’ancienne explication par Möns Gaudii, de nouveau tenue pour recevable jusqu’à aujourd’hui.

Les principales objections adressées à E. Gamillscheg n’étaient ni d’ordre historique : les Francs ont laissé beaucoup de mots derrière eux, ni d’ordre phonétique : l’évolution menant *Mundgawi à Munjoie! est régulière. Elles étaient les suivantes :

Io Dans les composés avec le substantif Mund, celui-ci est toujours placé en second élément.

2° Dans les formations germaniques, le déterminatif précède toujours le déterminé, lequel entraîne le genre. Cf. a.h.a. guntfano, « étendard de combat, gonfanon ». Or, gau est toujours du masculin, alors que « montjoie » est invariablement du féminin. L’objection était ici la même que celle adressée à l’étymologie par Möns gaudii où mons est du masculin.

3° Gau désigne, en germanique comme en allemand moderne, un « vaste territoire », non un lieu restreint du type « hauteur stratégique, site fortifié ». « Il n’existe pas, a écrit R. Louis, un seul texte médiéval qui attribue au toponyme Montjoie un sens technique d’ordre militaire et défensif. Ce sens est une pure hypothèse et qui ne repose sur rien ». Cette constatation fut peut-être celle qui pesa le plus lourdement dans la décision d’écarter l’étymologie par *mundgawi.

4° D’autres ont objecté l’invraisemblance de l’importation en Francia par les Francs du mot *mundgawi qu’on ne rencontre nulle part en Franconie ou en Rhénanie. Le seul exemple : Munschau , près d’Aix-la-Chapelle, est issu du fiançais Montjoie. Le j passe régulièrement à sch en allemand.

Je suis néanmoins convaincue que l’étymologie par le francique *mundgawi, est la bonne. Les arguments qui lui ont été opposés peuvent tous être réfutés, à condition de modifier :

Io l’interprétation grammaticale des deux éléments du composé.

2° l’explication sémantique qu’Ernst Gamillscheg a donnée du mot. Cette nouvelle réflexion sur les origines de Munjoie! a, nous le verrons, l’avantage -indispensable à mes yeux et que ne possède aucune des autres étymologies jusqu’ici proposées -de fournir un sens, qui soit valable à la fois pour le cri de guerre et pour le toponyme.

Contexte géohistorique

Mais, avant d’exposer les corrections que je propose d’apporter à la formulation de l’étymologie par *mundgawi, je dois résumer brièvement les résultats d’une étude que j’ai récemment publiée et que les lecteurs de cet article peuvent ne pas connaître22.

J’ai dit l’existence, au nord immédiat de Paris et dès l’indépendance gauloise, d’un tumulus considéré comme celui de l’ancêtre de la race. On sait que la vénération de ces tumuli était pratiquée dans l’Antiquité gréco-romaine comme chez les Celtes, les Germains et les Slaves. Ils devenaient les centres autour desquels s’assemblaient tous les membres d’une même peuplade pour y prier ensemble, y prendre les décisions nécessaires, régler les affaires courantes et y échanger leurs produits23. Ces tumuli à pierre plate sont datés de l’Âge du Bronze ou de l’époque de Hallstatt, c’est-à-dire des années 1200 à 800 avant notre ère24. Le lieu dit la Monjoie, qui figure sur les plans de la Plaine Saint-Denis datant du début du XVIIIe siècle25, marque encore l’emplacement d’un tumulus protohistorique et de son « Perron » ; ils sont situés à six kilomètres de Paris et à trois kilomètres de Saint-Denis, ce qui correspond aux distances stipulées dans les Vies de saint Denis pour les déambulations de ce martyr céphalophore. L’endroit est occupé aujourd’hui par une rue de la Montjoie ; il avoisine le Champ du Lendit {Campus Indicti), lieu du pouvoir, où se tenaient les réunions communautaires, près de la tombe de l’Ancêtre, et où se perpétua la foire célèbre du Moyen Age26.

Ce lieu dit Monjoie polarise toutes les indications fournies par les textes avec une constance et une conformité, que des coïncidences répétées ne suffisent pas à expliquer. De toute ancienneté, les documents localisent dans la Plaine, le long de l’Estrée et au pied de Montmartre, le « petit mont » ou « monticule » que christianisa le martyre de saint Denis. Aucune fouille n’a été opérée à cet endroit. Comme beaucoup de buttes semblables en Europe et quand il eut cessé de provoquer un respect religieux, ce tumulus fut arrasé et son sol bouleversé par la culture, puis par l’occupation due aux entreprises commerciales ou industrielles qui s’y sont succédées, à la fin du XIXe et au XXe siècle. Il y a peu d’espoir que des vestiges aient été conservés sur place.

C’est au sommet de la Monjoie {in parvo montículo), que la primitive tradition chrétienne plaça l’endroit où le premier évêque de Paris fut décapité. D’après les hagiographes des Ve et IXe siècles, il sanctifia ainsi par son martyre le lieu «où il apprit que le paganisme sévissait avec le plus de force27». Evangélisateur et saint patron de toute la Gaule, Denis prit, en quelque sorte, la suite de l’Ancêtre protecteur des temps païens.

LA MONTJOIE (/\)

ET LES SEPT MONTJOIES (•) DANS LA PLAINE SAINT-DENIS

La Montjoie et les sept Montjoies dans la Plaine Saint-Denis

Nouvel examen de l’étymologie par *mundgawi

Munis de ces quelques notions sur l’origine et la nature de la Montjoie près de Saint-Denis, il est possible de procéder à un nouvel examen de l’étymologie préconisée par E. Gamillscheg et d’y apporter quelques corrections.

Tout d’abord, il est préférable de voir dans mund, première partie du mot *mundgawi, non un substantif, mais bien une forme verbale à l’impératif, 2e personne du singulier, du verbe a.h.a. munton, m.h.a. munden : « protéger ». Gawi, gau « pays » en est le complément d’objet direct.

Ce type de composition a été étudié de façon brillante et convaincante à la fin du siècle dernier par Arsène Darmesteter28. П a montré, par de multiples exemples, que la formation, qui associe un veibe à la 2e personne du singulier de l’impératif et un substantif, est une création spontanée, qui fut «très riche et très vivante, aussi vieille que la langue et encore en pleine activité». Elle n’est pas spéciale à un idiome particulier, mais est d’un usage général, car elle est conforme aux lois de l’esprit humain29. La composition avec l’impératif est directe et primitive, ce que n’est pas la formation avec l’indicatif. Elle est naturelle, «éminemment synthétique», et «porte bien le cachet de l’esprit populaire».

À l’origine de cette formation, le dialogue (impératif avec ellipse instinctive de l’interlocuteur) est encore apparent ; mais, par la suite, il s’efface. Le verbe à l’impératif est compris comme exprimant l’action au présent de l’indicatif, aidé en cela par l’analogie et la confusion des formes verbales à ces deux temps. C’est ainsi que le nom propre Boileau, « Bois l’eau », où l’impératif est incontestable, devient « (celui qui) boit l’eau ».

L’ancien allemand offre des exemples de cette composition. Citons bergfried , m.h.a. bercvrit, composé de bere « protège » et de vrit « sûreté » et qui, latinisé en berfredum a donné berfroi, puis beffroi 30 ; ou encore Störenfried, « trouble-fête », taugenichts, « vaurien ».

En France, indépendamment de multiples noms propres venus de surnoms, comme Boileau, il existe des toponymes : Crèvecoeur « crève (le) coeur » (1087, Nord), Machecoul « meurtris (le) cou » (1115, Loire-Maritime), Bapaume « bats (tes) paumes » (1142, Pas-de-Calais), Matafelon « mate (le) felon » (1291, Ain) ; et également des noms communs comme : allume-feu, casse-tête, gagne-pain, grippe-sou, licol, etc…

Certains préféreront envisager une construction relative avec un verbe à l’indicatif et ellipse de qui ; « (Qui) protège le pays » ; ou encore «un élément verbal extérieur au paradigme, étranger aux notions de personne, de temps, de mode, ayant pour base la forme la plus réduite du veibe, celle de la 3e personne de l’indicatif. C’est la définition même du thème»31. Darmesteter estimait que «la compo¬ sition thématique est inconnue à notre langue» ; elle offre cependant, dans certains cas, une expli¬ cation séduisante. Il faut aussi tenir compte des difficultés et des hésitations que les traducteurs et les scribes éprouvèrent au cours des temps face à plusieurs formes et plusieurs orthographes possibles.

L’impératif nous semble plus conforme à un mode primitif de pensée et au cas envisagé. Mais, que l’on attribue un mode ou l’autre à l’élément verbal qui entre dans la composition de *Mundgawi, que l’idée de « protection » soit exprimée par l’impératif ou par une sorte de déverbatif, cela ne change rien aux conclusions qu’on peut en tirer. La nouvelle façon d’envisager le mot permet d’écarter les principales objections formulées à l’encontre de l’étymologie voulue par Gamillscheg :

Io II ne s’agit plus ici de deux substantifs : un déterminé gau précédé de son déterminant mund, mais d’une forme verbale suivie de son complément d’objet direct.

2° Le germanique Mund n’a subsisté en allemand moderne qu’en composition ou dérivation : Vormund « tuteur », Mundel « pupille », ainsi que dans les adjectifs mundig et unmundig « majeur et mineur ». À l’époque fìanque, on a mundboro « mairibour, curateur ». La mainbournie est la tutelle à laquelle se soumettent les individus ou les communautés pour se mettre à l’abri des menaces extérieures. Tous ces mots évoquent la protection d’un père ou d’un patron, non une protection militaire. Au Moyen Âge, mundium, qui latinise le germanique mund, renvoie aussi à une protection par l’autorité, non par les armes32. *Mundgawi évoque, dans le même sens pacifique, la protection par un héros divinisé.

3° Avec notre interprétation, gau ne renvoie plus à une position stratégique et militaire d’étendue restreinte. Il a son acception habituelle de « territoire, région, province ». Cf. Rheingau, Hennegau,

Brisgau, Aargau. Comme land, « terre, pays », (cf. Rheinland, Saarland, Russland), il désigne des espaces d’une étendue variable. Il évoque ici la Gaule franque.

4° L’étonnement, que certains ont ressenti en constatant que *mundgawi n’a laissé aucune trace dans les pays de langue germanique, disparaît si l’on veut bien considérer que le mot est, à l’origine, unique. C’est une épithète, une formule précative, devenue un nom propre, qui servit à désigner un seul être divin, en un lieu précis : la plaine Saint-Denis près de Paris, et pendant un temps limité : après l’arrivée des Francs au Ve siècle et avant que s’impose la toute puissance du christianisme. Le mot était de formation francique et il resta propre à la Francia.

Ce nom propre, d’origine étrangère, naquit et évolua hors de son environnement naturel des bords du Rhin. À peine formé, il fut, en outre, soumis à la volonté d’étouffement des autorités chrétiennes, puisqu’il servait à invoquer un dieu païen, dont le culte était réprouvé. La traduction en latin de Munjoie par Möns gaudii, fausse interprétation transmise par l’écrit, est née au Xe siècle, en milieu ecclésiastique (voir infra p. 168 et n. 61). Elle fut responsable des errements postérieurs. Mais les populations, et surtout la classe guerrière, étaient fortement attachées à leur dieu ancestral et « national ». Étrangère et prohibée, l’appellation qui servait à le désigner perdit sa signification ; mais son importance affective et historique explique qu’elle ait pu se maintenir victorieusement, résister à l’oubli jusqu’à nos jours et se répandre un peu partout avec des sens dérivés.

Reste à justifier l’implantation de ce nom propre francique en plein coeur du territoire gaulois. Elle s’explique facilement. Les Gaulois désignaient leur ancêtre protecteur par une épithète : Tentâtes , « dieu de la peuplade ». César l’appelle Dispater et nous apprend que, d’après les druides, il avait engendré tous les Gaulois33. Tolérants en matière de religion, les conquérants romains assimilèrent cette divinité autochtone à un Genius loci et l’associèrent à Jupiter et à leur propre « génie public du peuple romain », qui étaient vénérés ensemble. À leur arrivée, les Francs adoptèrent, à leur tour, la divinité tutélaire du Lendit qu’entourait une crainte respectueuse. Ils la désignèrent, eux aussi, par une épithète en leur langue : *Mundgawi, « Protège-pays ».

Une telle adhésion de leur part s’intègre bien dans le contexte historique. On sait comment Clovis s’installa à Paris et choisit la ville comme « siège du royaume »34. Il donnait ainsi aux Francs les racines qui leur avaient toujours manqué cruellement35. En adoptant le « dieu ancêtre » des populations indigènes, ils exprimaient une volonté de solidarité d’autant plus sincère que leurs propres croyances, leurs pratiques religieuses, leurs coutumes étaient voisines des leurs. Comme les Gaulois, ils avaient l’habitude d’invoquer leurs dieux au cours du combat. Grégoire de Tours montre Clovis, à la bataille de Tolbiac (496), s’adressant au Christ pour obtenir la victoire, car les dieux païens qu’il avait implorés n’étaient pas intervenus36.

On sait que l’invasion de la Gaule par les Francs et l’établissement des dynasties mérovingienne et carolingienne d’origine germanique, s’ils n’ont pu modifier le galloroman qui y était parlé, ont introduit dans cette langue un grand nombre de mots, où le vocabulaire militaire a une part prédominante. Il n’y a donc pas lieu de s’étonner que le nom du « Protège-pays », maître des combats, soit d’origine francique et qu’il ait été choisi comme cri d’armes.

«Au moment des invasions barbares en Gaule, écrit A. Darmesteter, les idiomes germaniques possédaient à peu près les mêmes son s que le latin et l’assimilation s’est faite avec la plus grande facilité»37. *Mundgawi > Munjoie : chute du d et du t dans les groupes nd et ni. G initial devant a, e, i, > dj> j. Au suivi d’un yod > oi. Le nom formé de racines franciques semble donc s’être soumis de bonne grâce aux règles phonétiques de son pays d’origine et d’accueil. Ce fut finalement un mot « bien français ».

Munjoie, nom du dieu protecteur et guerrier, est attesté comme appel ou « cri », pour la première fois mais à quatorze reprises, par la version d’Oxford du Roland, qu’il est généralement admis de dater entre 1 125 et 1 150, mais qui s’inspire d’une version antérieure du XIe siècle. À la même époque, ce cri apparaît dans les textes sous plusieurs formes latines, qui témoignent des hésitations des traducteurs. Orderic Vital (1075-1143), à propos de la bataille de Brémule qui eut lieu en 111938, mentionne le cri des Français : Meum gaudium, quod Francorum Signum est. Matthieu Paris (mort en

1259), parle, sous l’année 1214, du cri Montis Gaudium « Joie du mont »39. Dans sa Chronique rimée, Philippe Mousket, évêque de Tournai, écrit en français cette fois :

« Montjoie » escrient à haut ton

Si haut que partout les ot-on. (vers 6950)40

Enfin, dans le Poème latin sur l’origine des fleurs de lis, dont la première partie date du XIIe siècle, Clovis règne in Monte gaudii. C’est là qu’il reçoit de Dieu le bouclier aux trois fleurs de lis, qu’il est vainqueur du païen Conflac et qu’il se convertit au christianisme41.

Qu’on nous permette ici une digression, car elle milite en faveur de nos déductions précédentes. L’histoire constate qu’en dehors de leur « ancêtre adopté » les Francs se fabriquèrent un ancêtre pseudo¬ historique et bien à eux, dont le nom : Faramund 42 était, en quelque sorte, le doublet de *Mundgawi.

Du roi Faramond

Le nom de ce roi franc apparaît pour la première fois dans le Liber Historiae Francorum, aux alentours de 72743. L’étymologie du mot n’offre pas de difficulté. Il est composé du germ, fora « famille, tribu », d’où « territoire habité par ce groupe », et de mund « protection ». Le déterminatif précédant le déterminé dans la formation des mots germaniques44, il faut comprendre : « protection de la race » ou « protection du pays ». On retrouve donc le concept exprimé par *mundgawi, à la différence que le premier terme (Faramund) est un syntagme déterminatif, tandis que le second (*Mundgawi ) est un syntagme rectif.

Or, qui est Faramund ? Alors que Marcomire et Clodion, réputés par la suite père et fils de Faramund, jouissent d’une certaine historicité -ils sont mentionnés par Grégoire de Tours et par Sidoine Apollinaire -, Faramund n’est attesté dans aucun texte digne de foi45. Appartenait-il aux traditions orales relatives aux origines de la royauté franque, auxquelles l’évêque de Tours se réfère sans les expliciter46 ? L’auteur du Liber ne fit-il que consigner son nom ou l’inventa-t-il pour l’installer en tête de la généalogie de Clovis ? П raconte, en effet, comment Marcomire conseilla aux Francs, qui n’avaient eu jusque là que des chefs (duces), de se donner un roi «comme les autres peuples» et de choisir son fils Faramundus47 .

Ne connaissant du personnage que son nom significatif, on est en droit de se demander s’il ne fut pas imaginé de toute pièce pour valider, en quelque sorte, l’accession au pouvoir des Francs en Gaule. Depuis l’Antiquité, de tels recours aux mythes d’origine ou aux généalogies prétendues sont fréquents en cas de compétitions pour le pouvoir et de rupture historique. Ils sont rarement gratuits.

Faramund deviendra donc le géniteur de la famille mérovingienne comme *Mundgawi était désormais l’ancêtre de tous les habitants du pays, Gaulois et Francs confondus. Inscrire Faramund en tête des rois Mérovingiens, c’était une façon de légitimer la nouvelle dynastie. П perpétuait, à sa façon, le mythique « Protège-pays » en lui donnant une carrure historique. Ingénieux, le procédé se révéla efficace, puisque, grâce à son seul nom, un roi légendaire fut réputé « premier roi de France » et fondateur de la monarchie48.

Il est un autre motif de réflexion : de nombreux pays ont, au Moyen Âge, choisi l’un de leurs rois comme patron céleste, que ce roi soit à l’origine de leur conversion (Europe centrale, Scandinavie) ou qu’il ait été canonisé comme l’anglais Edouard le confesseur ou l’empereur germanique Henri II49. Rien de tel en France. Les cultes de saint Charlemagne et de saint Louis ne réussirent pas vraiment à s’imposer50. Ce ne fut qu’à partir du XVIIe siècle et pour des raisons de propagande monarchique que Louis IX, jusque là simple référence spirituelle, fut reconnu comme patron de la dynastie, protecteur du royaume et garant dans l’Autre monde. Faut-il attribuer cette longue inhibition des Français à un lointain atavisme ?

Munjoie ! dans la Chanson de Roland

Leur conversion imparfaite au christianisme n’empêcha pas les guerriers francs de continuer à invoquer, par le nom francique qu’ils lui avaient donné, le « Protège-pays » du peuple avec lequel ils avaient fraternisé. Devenu traditionnel et incompris, leur appel stéréotypé « Munjoie Г figure dans la Chanson de Roland sans avoir rien perdu de sa force incantatoire.

On comprend mieux, dès lors, le lien que l’auteur du poème établit entre ce cri, l’oriflamme et l’épée de Charlemagne, lien qui constitue une preuve supplémentaire en faveur de l’exactitude de l’étymologie par *Mundgawi. Il raconte :

Munjoie escrient ; od els est Carlemagne.

Gefireid d’Anjou portet l’orie flambe :

Seint Piere fut, si aveit num Romaine ;

Mais de Munjoie ilœc out pris eschange. (vers 3092-3095)

L’oriflamme, autrefois appelée « Romaine », était gardée dans l’église dédiée à saint Pierre, primitif vocable de la basilique de Saint-Denis. C’est là (iloec ) qu’elle a changé son nom contre celui de « Munjoie ». Autrement dit : la lance ou labarum, qui était l’attribut et le symbole du dieu gaulois « protecteur du pays », et que le superstitieux Constantin Ier, empereur « romain », adopta comme fétiche, prit, quand elle est devenue l’enseigne des Francs, la même appellation francique  » Munjoie « , que ceux-ci avaient imposée à l’ancêtre indigène.

Quant à Joyeuse, épée de Charlemagne, elle fut la première épée de l’épopée médiévale à avoir été individualisée par un nom propre51. Le poète s’efforce d’expliquer celui-ci par la « joie » inspirée par la relique enfermée dans son pommeau :

Li nums Joiuse l’espee fut dunet.

Baruns franceis nel deivent ublier :

Enseigne en uni de Munjoie crier ;

Pur ço nés poet nule gent cimtrester. (vers 2508-251 1)

Le Roland établit donc une relation étroite entre le cri de guerre, l’oriflamme et l’épée, grâce à une étymologie commune par « joie », qui représente le second élément de Munjoie. Or, nous avons indiqué que celui-ci n’était pas dérivé de gaudio , mais de gawi, qui signifie « pays, patrie ». On dut avoir gawi + itia > *gawisa > gauise > jouise avec le sens de « celle (l’épée) du pays ». On a ici un dérivé en -ise, dont le radical est un substantif et qui exprime une dignité, une qualité (cf. maîtrise, prêtrise). La forme Giovise est attestée par la Karlamagnus sagcr*2. Rien de plus facile que de passer de Jouise à Joiuse par mauvaise audition ou mauvaise lecture. Dans le texte d’un manuscrit du XIe ou du XIIe siècle, il suffit du déplacement -intentionnel ou non -du point de 1’/ du troisième au premier des trois jambages verticaux et voisins de Vu et de IV pour modifier la prononciation du nom et par conséquent son sens53.

La tradition épique fiançaise fait de Joyeuse une arme-fée, irrésistible et éblouissante, elle aussi « protectrice ». Dans les mains des souverains successifs : Clovis, Pépin, Charlemagne, véritables champions de Dieu, elle ne fait triompher que les causes justes : défense du territoire ou lutte contre les Sarrasins54. Ainsi, dans le Roland, quand Charlemagne, défenseur de la chrétienté, engage le combat contre Baligant, représentant de l’Islam tout entier, l’arme qui lui donne finalement la victoire n’est pas une simple épée « française », mais bien « l’épée de France », c’est-à-dire, « l’épée du pays » avec, dans la langue du poète, toute sa signification symbolique :

Fiert l’amiraill de l’espee de France…

Trenchet la teste pur la cervele espandre. (vers 3615 et 3617)

L’épée Joyeuse et l’oriflamme étaient liées au cri de guerre par l’appartenance au « pays » {gawi), à la défense duquel tous trois concouraient, comme ils le seront plus tard par la participation à une même « joie chrétienne », qu’accréditera la fausse étymologie par gaudia imaginée par les clercs médiévaux. Au moment où les combattants expulsaient leur vigoureux appel, le porte-enseigne brandissait en avant des troupes la lance ou oriflamme, symbole du « Protège-pays » invoqué.

«Montjoie et saint Denis !»

Décapité sur le tumulus du Lendit, à l’endroit même où jadis on offrait des sacrifices à l’Ancêtre, saint Denis prit la place de ce dernier comme « Protecteur » de la Gaule. C’est vers lui qu’on se tourna désormais pour obtenir du secours sur le champ de bataille. Mais les combattants restèrent fidèles au vieux « cri héroïque » Munjoie !, répété automatiquement comme une formule magique à l’efficacité de laquelle le moindre changement aurait nui. Pour christianiser cette invocation familière à une divinité païenne, l’Église elle-même n’osa que des additions. C’est ainsi que naquit d’abord le nouvel appel :  » Montjoie et saint Denis.' », où l’apôtre des Gaules venait seconder le « Protège-pays ». Cette formulation apparaît, à notre connaissance, dans le Couronnement de Louis , chanson de geste composée entre 1131 et 1137, et il est difficile, à cette date, de ne pas attribuer son adoption à l’intervention de l’abbé Suger (1122-1152).

Par la suite les guerriers francs modulèrent ce cri : «François escrient : Montjoie! saint Denis!» (Girart de Viane, v.531) ou «Montjoie! Dis aidiés! saint Denis!» {Fier abras, v.1703) ou encore «Montjoie! escrie. Aïde, saint Denis!» (Anseïs de Carthage, v.2893). On a même «Montjoie! aidiés, nobile poigneor!» (Ibid., v.3258), qu’il faudrait peut-être comprendre comme un appel archaïsant au « noble combattant », qui répondait au nom de Munjoie (*Mundgawi)ss .

Il était naturel que saint Denis, patron du royaume et de la royauté, ait été invoqué le premier et avant les autres saints régionaux56. Interrogée, lors de son procès, Jeanne d’Arc déclarera qu’après avoir été blessée devant Paris, elle a offert son « blanc harnois » à saint Denis, parce que saint Denis est le « cri de France »57 et ce « cri de France » est comme un lointain écho de Tépée de France » du Roland (vers 3615).

Notons pourtant que saint Denis n’intervient jamais en personne dans les combats, et cela, sa qualité d’évêque ne suffit pas à l’expliquer. Ni les textes, ni l’iconographie ne l’ont jamais figuré en armes. Pourtant comme les anciens soldats que sont les saint Maurice, Georges ou Martin, on voit apparaître saint Jacques « Matamoros » et saint Germain, évêque de Paris, couverts d’armures au cœur de la bataille58. Saint Denis abandonnerait-il à Munjoie le côté guerrier de l’efficacité protectrice ?

Il faut écrire : Montjoie et saint Denis ! ou Montjoie! saint Denis!, invocations conjuguées ou juxtaposées à l’Ancêtre divinisé et au Saint, appelés à se seconder. Il ne faut pas écrire Montjoie! et Saint-Denis! comme beaucoup l’ont fait et le font encore, parce qu’ils y voient la réunion de deux toponymes : « la Montjoie », lieu du martyre de saint Denis, et la ville voisine, où est sa basilique ; ce qui composerait un curieux cri de guerre.

Mais comment Munjoie, nom propre d’un dieu, a-t-il pu devenir un toponyme ?

Le toponyme Montjoie

Pour en fournir l’explication, il est nécessaire de recourir, une fois encore, à des considérations historiques.

On croyait jadis que la possession du corps d’un héros divinisé était capitale pour bénéficier de son appui. Il arrivait même qu’on partageât ce corps en morceaux pour que plusieurs endroits en profitent. Le culte des reliques des saints perpétua ces croyances. Quant à l’habitude de diviser les corps des rois et des princes : coeur, entrailles, ossements, et de les disperser dans plusieurs églises, elle avait primitivement le même but.

Le tumulus du « Protège-pays », ffans la Plaine Saint-Denis, focalisait les pratiques, auxquelles le culte de son occupant donnait lieu, et participait à la vénération dont on entourait celui-ci. Il fut désigné par le même nom que lui : *Mundgawi > Munjoie59.

Nous attirerons ici l’attention sur un texte de la seconde moitié du XIe siècle, qui présente le terme qui nous intéresse comme étant d’origine germanique. Le moine allemand qui composa les Brunwilarensis monasterii fundatorum actus, au temps de l’abbé Wolfhelmus (1065-1091), écrit, à propos du châtiment de l’usurpateur Crescentius, vaincu par Otton III en 997 : «Ductus vero in montis illius planiciem, qua totam videre possis Urbem, capite truncatur ; idemque mons usque hodie ob triumphatum tirannidis presumptorem a Teutonicis Mons Gaudii, a Romanis autem Mons Malus vocatur60». D’après lui, Mons Gaudii traduirait la joie des Allemands à cause de leur victoire sur l’usurpateur Crescentius. Cette interprétation, locale et de circonstance, est contestable. Son intérêt réside en ce que le toponyme n’est pas mis en rapport avec le fait d’apercevoir Rome, pourtant évoquée en début de phrase. Le moine ne faisait-il pas allusion, au début du XIe siècle, à l’ancienne forme francique du mot ?

Au début du christianisme, le tumulus du « Protège-pays » fut considéré comme le lieu où saint Denis avait été décapité. Dans l’optique chrétienne, ce mont du martyre devint un « Mont de joie », puisque le saint y avait gagné la félicité céleste et qu’en mourant il avait converti à la vraie foi les habitants du pays. Cette considération agit, conjointement avec l’homophonie, pour aboutir à la traduction du toponyme Munjoie pax Möns Gaudii.

L’expression Möns Gaudii apparaît souvent dans les textes, à partir de 997, pour désigner les petites hauteurs d’où les pèlerins et les croisés apercevaient pour la première fois le sanctuaire ou la ville sainte, but de leur lointain et laborieux voyage, et où ils laissaient exploser leur joie61. Pour Joseph Bédier, à ce sens religieux s’ajoutait un sens laïque et militaire ; le mot désignait «une éminence d’où l’on découvre un certain point de vue et propre à servir de poste d’observation»62. Pour lui et beaucoup d’autres, telle était la signification primitive du mot et le cri de guerre en découlerait.

Il est cependant infiniment plus vraisemblable que le tertre par nous détecté dans la Plaine Saint-Denis fut le prototype de tous les Montjoie connus. Plusieurs arguments militent en ce sens :

Io Le mot *Mundgawi n’existe pas dans les pays de langue germanique63.

2° Les toponymes Montjoie se rencontrent d’abord et surtout en Ile-de-France et dans l’Est.

3° Lorsqu’on les trouve à l’étranger, ils jalonnent toujours les routes en provenance de la France. À Rome comme à Jérusalem, à Saint-Jacques-de-Compostelle et ailleurs, Möns Gaudii et Montjoie sont des termes importés par les pèlerins français. Les sources insistent souvent sur le fait que les hauteurs ont été ainsi nommées par les Franci ou les Galli.

Une fois constitué, près de Saint-Denis, le toponyme essaima dans la région parisienne, puis le long des routes qui en partaient. Il désigna d’abord des tumuli 64, puis, par analogie, toutes sortes de hauteurs naturelles ou de buttes artificielles ; et d’abord les plus célèbres, celles qui, comme la Monjoie proche de la basilique de Saint-Denis, avoisinaient un grand sanctuaire de pèlerinage : à Jérusalem65, à Rome66, à Saint-Jacques-de-Compostelle67, à Vézelay, à Rocamadour, au Puy, etc… Mais on trouve aussi ailleurs des lieux dits Montjoie ou la Montjoie ; en France du Nord, ils sont orthographiés Montjoye, Monjoi, Montgoye, Mongoy, Montjay, Montgey mMontgé, et en France du Midi : Montgauch, Montjauzy, Mongausy. Pour savoir ce qui leur a fait donner le nom de Montjoie, il faut souvent une enquête feite avec soin sur place.

Des listes du toponyme Montjoie ont été dressées68. Elles sont provisoires et incomplètes. Les reporter sur carte présenterait un intérêt, si l’on pouvait préciser, pour chaque lieu-dit, non seulement son emplacement le long des routes, mais aussi les motifs de son appellation : tumulus, hauteur naturelle, croix, etc., et s’il était possible d’établir la chronologie de la diffusion du toponyme, dont nous ne possédons généralement que les dates d’apparition dans les textes.

La ou une montjoie : on substantif du genre féminin

En même temps qu’essaimait le toponyme Montjoie, le nom propre qui le désignait fut employé comme nom commun et ce fut l’article la qui précéda ce dernier, lui conférant le genre féminin Par contrecoup, certains toponymes furent également appelés : la Montjoie.

Pourquoi le mot fut-il appréhendé comme un féminin ? Dans Munjoie! et dans Montjoie, la première syllabe fut, nous l’avons vu, comprise comme mont qui, étant le déterminé, aurait dû donner le genre masculin au mot entier. Pour tourner la difficulté, Jacques Soyer a cru pouvoir avancer que mons était, comme fons ou pons, du masculin en latin classique, mais qu’il avait pu passer au féminin en latin populaire69. Pourtant, si l’on a pu dire le val et la val en ancien français, on n’a jamais dit que le mont.

Une autre explication paraît plus recevable. Nous avons vu comment Munjoie!, première et seule forme aboutie en roman du cri de guerre, fut interprété comme un composé de deux substantifs : mont et joie, dont le second était le complément déterminatif du premier : mont (de la) joie. Par suite de la disparition de la préposition intermédiaire, le mot ne fut plus senti comme un composé, mais comme un mot entier, qui adopta le genre féminin de son deuxième élément joie , doté d’un e muet final. On dit la montjoie, comme on dit la perce-neige ou la garde-robe.

Sémantique du nom commun montjoie

Le substantif montjoie a revêtu bien des significations depuis le Moyen Age. Voici les principales70 :

Au sens propre :

Io Un tumulus ou butte artificielle de terre en forme de cône aplati, dont la hauteur peut aller de 2 à 25 mètres, généralement érigé en plaine et le long d’une route et souvent choisi pour matérialiser une frontière ou une limite71.

Un terrier du Berry établit l’identité entre tumulus et montjoie : « Une grosse mongoye de terre appelee « la Tumbelle »72. Et ffans L’Istoire de la Destruction de Troyes la Grant , composée par Jacques Millet en 1450, les Grecs projettent d’ensevelir Achille sur un terrain que Priam leur céderait. Il faut, disent-ils :

Que nous feissions une monjoye Dedens la cité proprement Et que Achilles feust mis dedens,

Affin que tousjours soit memoire Deluy…73

Nous avons vu que bon nombre de lieux dits Montjoie ou la Montjoie correspondent à des tumuli protohistoriques. Chez Jacques Millet, le mot est synonyme de « sepulture », « thumbel » et « sepulcre ».

2° Un point de repère bien visible dans une plaine, depuis un simple tas de pierres, jusqu’à une petite hauteur ou une motte susceptible de porter un château, comme celle près de Poissy où, au XIVe siècle, Raoul de Presles localisa le combat entre Clovis et Condat.

On donna de bonne heure en France le nom de montjoie aux tas de pierres qu’une coutume antique avait fait dresser par les voyageurs le long des chemins ou sur les sommets, pour honorer le dieu Mercure ou pour commémorer un événement. Au XIIIe siècle, on trouve :

Tant i ot pierres apportées,

C’une monjoie i fu fondée74.

Le moine qui composa, peu avant 1 197, la Vie de saint Robert de Molesme75 raconte un miracle qui, de façon inaccoutumée, se produisit non auprès du tombeau du saint, mais à deux milles de là, à l’emplacement d’une montjoie. La femme paralytique, que son mari amenait, couchée dans une litière, pour implorer un remède à ses maux, fut guérie «au lieu où était un certain tas de pierres qu’on appelait Mont de la joie de Dieu » {ad locum in quo erat quaedam congeries lapidum quae vocatur Möns Gaudii Dei). Elle put alors parcourir seule les trois kilomètres, qui la séparaient de l’église où était enseveli le saint. Elle y laissa en ex-voto sa litière, qui demeura longtemps suspendue devant la porte en témoignage de sa guérison. Il arrive que le miracle se produise « à la vue du clocher ». Ici -et c’est le seul exemple que je connaisse -une montjoie est suffisamment sacralisée pour qu’un miracle s’y opère. Le fait méritait qu’on s’y arrête. Malgré la syntaxe de la phrase, qui attribue le nom de Montjoie de Dieu au tas de pierres, la hauteur où celui-ci était amoncelé doit être également concernée.

L’habitude des pèlerins d’ajouter en passant une pierre aux monceaux déjà existants ou de créer de nouveaux tas se perpétua longtemps. Le dominicain Hugues de Saint-Cher écrit, au milieu du XIIIe siècle, que les pèlerins élevaient de ces piles, les couronnaient d’une croix et les appelaient montjoie 76 . Bien français, le mot était connu en Angleterre avec ce sens en 1425. A cette date, un itinéraire anglais commence ainsi : «Here beginneth the way that is marked and made wit Mont-Joiez from the land of Engelond unto Sent Jamez in Galis»77. П semblerait donc que la route de Compostelle était jalonnée, depuis l’Angleterre, par des топу oies. Jean de Tournai raconte son arrivée à Compostene, en 1488, dans une campagne enneigée : «Nous bouttions nos bourdons bien souvent dans cette neige jusqu’au bout, pour savoir s’il n’y avoit point de montjoie et, quand nous ne trouvions rien, nous nous recommandions à Dieu et allions toujour et quand nous oyons que notre bourdon cognoit, nous étions bien joyeux, car c’était à dire qu’il y avoit une montjoie»79. À la fin du XVe siècle, on lit dans la Mer des hystoires : «Les petis monceaulx de pierre, que nous appelons montjoies, furent faits par les chemins sur les champs pour adresser les cheminans»79. En 1721, le Dictionnaire universel, dit de Trévoux, établit l’équivalence de Möns gaudi i et de Viae index.

Le nom de montjoie fut donc attribué, de bonne heure, mais secondairement, aux tas de pierres anciens ou récents, qui balisaient un itinéraire à suivre. On a supposé que, de ce sens, il était passé à celui d’enseigne militaire, qui indiquait aux soldats la direction à prendre, et, de là, au cri d’armes.

Le terme fut appliqué aussi aux hauteurs, points de vue ou belvédères naturels d’où, à la façon des pèlerins (cf. supra , p. 168), n’importe qui pouvait contempler au loin le but de son voyage. Ainsi dans le Lai de l’ombre, un chevalier à la recherche de sa dame chevauche avec ses compagnons

Tant qu’il vindrent a la monjoie Du chastel où cele manoit80*

3° Un amoncellement, un tas, un grand nombre ou une quantité considérable de n’importe quoi. Ex : une montjoie de fagots pour brûler un hérétique ; une montjoie de morts sur un champ de bataille. Rabelais parle d’une « montjoye d’ordure » (Pantagruel , XXXIII), mais aussi d’une « montjoye d’or et d’argent » {Quart Livre, Prologue de l’édition de 1552). Montaigne décrit les dunes de sable comme de « grandes montjoyes d’arenes mouvantes, qui marchent une demie lieue devant la mer » (Essais , liv.I, ch.30).

D’où les expressions : à montjoie ou en montjoie pour dire « en masse », « en grande quantité », « à profusion ».

Au sens figuré :

4° Le sommet, le point culminant, le comble de. Ex : la « montjoie de félicité », la « montjoie de paradis » ou « des deux ». Une femme peut être dite : « la montjoie de beauté », et Clément Marot qualifiera sa maîtresse de « montjoye de vertu » et de « montjoye de douleur ».

5° Au sens figuré comme au sens propre, montjoie peut désigner un repère, un lieu d’étape. Dans cet ordre d’idée la Croix est considérée «comme une seure montjoie qui mène à Jésus-Christ», c’est-à-dire comme un jalon sur la voie du Salut.

6° Au XXe siècle, en Provence, le nom Li Mount Joio a été choisi pour titre d’un recueil de proveîbes (Paul Roman, Avignon, 1908) et d’un recueil de poèmes (Marcelle Dmtel, 1968).

7° Nom du roi d’armes ou héraut de France. Le chef reconnu par le roi de tous les hérauts d’armes, portait le nom de Montjoie, par lequel les souverains étrangers l’interpellaient au cours de ses ambassades auprès d’eux81.

8° Enfin, l’original cri de guerre adopté par les Francs devint un nom commun et désigna un quelconque cri de ralliement ou de joie. On parla du « cri et monjoye  » des sorciers pendant leurs sabbats et, parmi les manières de manifester son plaisir, figurent : « tapemens de mains, monjoyes et applaudissemens »82.

On aura remarqué que les sens de montjoie, qui viennent d’être énumérés, tournent autour des idées de « hauteur », « d’amoncellement » ou de « cri ». Celle de « protection », qui était à l’origine du mot, s’est estompée sans pourtant disparaître. Elle subsiste dans ces deux vers des Miracles de Notre-Dame, où il est question de la Vierge Marie :

Entre Dieu et home est montjoie,

Toutes les pais fait et ravoie83.

Ici, la mère de Dieu sert d’intermédiaire et d’appui. Elle jalonne le chemin qui mène les hommes vers Dieu ; mais aussi, elle intercède auprès de son Fils, elle aide et protège. Nous verrons que cette mission est restée aussi attachée aux petits monuments chrétiens nommés montjoies.

Le nom commun montjoie fut très employé pendant tout le Moyen Âge et encore au XVIe siècle. Au XVIIe siècle, il commença à sortir d’usage et n’apparaît plus dès lors et jusqu’à nos jours que comme un archaïsme.

Il est cependant encore employé aujourd’hui pour désigner un type précis d’oratoires de plein air, en concurrence avec d’autres termes régionaux comme oradour (Limousin), piloun (Var), bildstock (Moselle), chapelle (Nord et Hainaut). On rencontre ces petits monuments un peu partout en France, où ils ont souvent pris la place d’anciens lieux de culte païen, dédiés à des divinités protectrices au croisement des routes, le long des chemins ou au point culminant des hauteurs. Ils se composent généralement d’une pile en pierres taillées ou en maçonnerie, dans laquelle est pratiquée une niche abritant une image pieuse ou une sculpture religieuse. Parfois, mais pas toujours, une croix est au sommet. Une dalle de pierre sert quelquefois de reposoir pour les reliques transportées lors des processions et on peut éventuellement y célébrer une messe en plein air. Un agenouilloir peut compléter l’ensemble84. Aujourd’hui encore, il arrive que le passant, renouvelant une pratique séculaire, s’y arrête un moment, dise une prière et offre quelques fleurs.

Il semble que ce soit l’idée de protection, qui ait fait donner le nom de montjoie aux tas de pierres puis aux petits monuments chrétiens. Les pèlerins et les voyageurs se sentaient à la fois guidés matériellement par eux et rassurés moralement par la croix ou le saint qui y nichait. J. Scrive-Loyer a signalé que, dans le Nord de la France et en Flandres, dans nombre de cas, les montjoies protègent des propriétés familiales. Lors de la vente du champ ou du pré où elles se trouvent, elles sont exclues sur l’acte de vente et transférées sur un autre domaine de l’ancien propriétaire ou de sa famille85.

Les plus célèbres d’entre ces « montjoies » sont les sept petits édifices gothiques qui furent élevés ensemble, vers 1271, en bordure de rEstrée qui traversait la Plaine Saint-Denis du sud au nord. Chacun comportait une haute croix et trois statues de rois grandeur nature debout sur un socle fleurdelisé86. Ils furent tous démolis en 1793, en tant que « signes de religion et de royauté »87. Ils étaient censés marquer, à des intervalles irréguliers, les arrêts du cortège funèbre, qui conduisit le corps de Louis IX à la basilique de Saint-Denis. Rien ne permet d’avancer que des actes de dévotion s’y soient jamais déroulés.

Jusqu’au XVme siècle, les textes désignèrent ces petits monuments par le nom de « croix faites en façon de pyramides », de « stations ou reposoirs », de « statues de rois ». Mais peu à peu l’habitude s’introduisit de les appeler montjoies. Le premier, semble-t-il, Guillebert De Mets écrit, vers 1430, que ces croix de pierre «sont sur le chemin en maniere de monjoies pour adrechier la voie»88. Et Gilles Corrozet, dans l’édition de 1561 de ses Antiqui tez , chroniques et singularitez de Paris , précise : «Aucuns les appellent montjoyes»89, ce qui signifie que, récente, l’appellation n’était pas encore universellement adoptée. Enfin, le Plan des Environs de Paris par Nicolas De Fer porte, en 1705 : «Ces croix sur la route de Saint-Denis se nomment Mont-Joye». Le terme montjoie eut donc quelque mal à s’imposer dans ce sens particulier. Au XIXe siècle, il est généralement admis.

Au terme de notre recherche, le cri d’armes des guerriers francs apparaît bien comme le nom de l’Ancêtre divinisé, qu’ils appelaient à la rescousse dans leur langue.

Io Le lieu dit la Monjoie dans la Plaine Saint-Denis occupe l’emplacement du tumulus de l’ancêtre tutélaire des Gaulois, adopté par les Francs et nommé par eux *Mundgawi.

2° Munjoie! est l’aboutissement en roman du francique *Mundgawi, qui signifie « Protège-pays ». Le mot, quatorze fois répété dans la première version du Roland (entre 1125 et 1150), remonte à un passé plus lointain et à une version antérieure de la Chanson (XIe siècle).

3° Möns Gaudii est la traduction en latin de Munjoie que Homophonie orienta vers le sens de « Mont (de la) joie ». Il est probable que la christianisation du tumulus par le martyre de saint Denis facilita cette évolution sémantique. Elle dut intervenir au IXe siècle, après quHilduin eut écrit les Areopagitica.

4° Au Xe siècle, les pèlerins et croisés français se servirent, par analogie, de ce nom célèbre et familier pour désigner les hauteurs voisines des lieux saints, à Jérusalem, à Rome, à Compostene, etc.; puis d’autres hauteurs, un peu partout en France et à l’étranger, le reçurent également. En tant que toponyme Morts Gaudii est attesté dès la fin du Xe siècle et Monjoïe à partir de la fin du XIIe siècle.

5° Devenu nom commun, montjoie fut appliqué à des tas de pierres, à des éminences, à des croix, qui servaient de repères routiers, et, plus tardivement, aux petits monuments chrétiens élevés en bordure des chemins, qui, tous, avaient un rôle de protection. Cette diffusion, impossible à suivre avec précision dans l’espace et le temps, eut lieu à partir du XIIe siècle.

6° Montjoie est un terme spécifique, dont l’origine est bien datée et localisée et dont l’évolution sémantique est justifiée.

La longue durée du cri de guerre, la vaste diffusion géographique du toponyme et la multitude des significations du nom commun, bref : le succès du mot montjoie, s’explique par l’importance historique du nom propre qui en est le point de départ. Dans les vers inédits, à arrière-pensée politique, d*£ustache Deschamps, que j’ai choisis pour épigraphe de cet article, Montjoye a une grande valeur expressive. C’est tout un passé chevaleresque et regretté que le mot évoque, une époque à laquelle le recul prête les couleurs avantageuses d’un règne d’or90.

L’étude qui s’achève est un bon exemple de la nécessité des examens géographiques et historiques dans les recherches d’onomastique, qui sont, en retour, susceptibles de fournir un appoint déterminant91. Comme à l’archéologue après avoir fouillé un site, il arrive au philologue, après avoir satisfait aux exigences phonétiques, d’avoir encore à puiser dans sa culture historique pour interpréter correctement l’objet et faire le bon choix parmi les hypothèses qui s’offrent à lui. L’étymologie, en retour, comme la découverte du fouilleur, vient étayer les résultats obtenus par d’autres voies.

En ce qui concerne Munjoie!, Montjoie et montjoie, l’escorte des sens dérivés accompagne et corrobore le sens premier de « Protège-pays » attribué au nom propre originel et celui-ci milite en faveur de l’existence d’une tombe-sanctuaire, où était domicilié et vénéré l’Ancêtre secourable. Ainsi, par passages successifs d’un domaine à l’autre de la connaissance, peut-on espérer cerner la vérité.

Anne LOMBARD-JOURDAN

12, rue Jacques Boyceau 78000 VERSAILLES

Notes

1 . Traité de la formation des mots composés dans la langue française, 2e éd., Paris, 1894, p.6.

2. Voir infra, la bibliographie, que nous avons voulue exhaustive, des publications traitant de Montjoie.

3. Renée KAHANE a qualifié le sujet de «focus of age-old controversy».

4. Historia ecclesiastica, lib. ХП, éd. A.Le Prévost, t.IV, Paris, 1852, p.362.

5. Ed. Mignard, vers 3717-3718.

6. La Complainte de France. Dans Poésies complètes de Charles d’Orléans, éd. C.dHéricault, Paris, 1874, t.I, p. 1 90. -Philippe MOUSKET décrit la bataille de Bouvines :

Souvent oissies a grant joie

Nos François s’escrier Montjoie.

Chronique rimée, éd.Reiffenberg, Bruxelles, 1838.

7 « L’oriflamme de France et le cri « Munjoie’ au XIIe siècle », Le Moyen Age, t.65, 1959, pp.469-499.

8. La saínete Mère ou Vie de saínete Isabel de France, Paris, 1619, p.61 .

9. DU CANGE, Dissertation XI : Du cry d’armes, pp.49-50.

10. A. LOMBARD-JOURDAN, Montjoie, pp.27 et suiv.

1 1 . Chroniques des comtes d’Anjou, éd. Marchegay et Salmon, Paris, 1 856-1 871 , p. 84.

12. Camille JULLIAN, « Notes gallo-romaines, XXI. Remarques sur la plus ancienne religion gauloise », Revue des études anciennes, t.6, 1904, pp.54-55. Patrius clamor, c’est littéralement « l’appel au Père », autant que le « cri hérité du Père ».

13. « Deo… quem adesse bellantibus credunt ». TACITE, Germania, УЛ.

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14. Panegyrici latini, IX, 3, 3 et X, 14, éd. E. Galletier, t.II, p.125 et p.177. Voir aussi A. LOMBARD-JOURDAN, Montjoie, p. 128.

15. ÉTIENNE DE BOURBON, Anecdotes historiques, éd. A. Lecoy de la Marche, Paris, 1877, p.93, n° 103. L’interprétation fournie par le savant dominicain : Dei odium habeat qui ultimus curret ad Paradisum, est sujette à caution. Le terme aas « ancêtre » est employé à la fin du ХПе siècle et disparaît ensuite :

Si sont honor a vostre aas,

Que s’or volons sachier a nous,

Ja d’eus (les ennemis ) n’escapera uns sous,

Ne soient tuit et mort et pris.

Le roman de Guillaume de Palerne, vers 5612-5615, éd. H. Michelant, Paris, 1876, p.163.

16. Voir infra p. 167.

17. Voir infra p.168 et note 61.

18. En français, on dit Montjoie ; en breton, Bre Levenez (Côtes-d’Armor) ; en allemand, Frohberg (Doubs).

19. C’est celle qu’a adoptée le Trésor de la langue française. Dictionnaire de la langue du XIXe au XXe siècle (1789-1960), Paris, C.N.R.S.-Gallimard, 1985.

20. Voir les comptes rendus sévères de Leo SPITZER, Zeitschrift fur romanische Philologie , t. 48, 1928, p.108 et de Hans SPERBER, Romance Philology, t.8, 1955, p.139.

21. Voir les références citées dans la bibliographie.

22. Nous renvoyons à ce livre, cité en tête des notes, ceux qui désireraient une plus complète information et des références.

23. On connaît le texte célèbre de CÉSAR : «Ceux-ci (les druides), à une époque déterminée de l’année, aux confins du pays des Carnutes -région considérée comme le centre de toute la Gaule -, tiennent leurs assises dans un lieu consacré». De bello gallico, VI, 13, 10. -Voir John MEIER, Ahnengrab und Rechtsstein, in : Deutsche Akademie der Wissenschaft zu Berlin, Veröffentlichungen der Kommission für Volkskunde, Bd.I, 1950, note 34 ; Jacek BANASZKIEWICZ, « Entre la description historiographique et le schéma structurel. L’image de la communauté tribale », in : L ‘historiographie médiévale en Europe, Paris, Éditions du CNRS, 1991, p. 174 ; A. LOMBARD-JOURDAN, « Les antécédents de Paris comme lieu du pouvoir », à paraître dans les Actes du Colloque franco-polonais sur Les lieux du pouvoir au Moyen Age, Paris, 1er -2 avril 1992.

24. F. HENRY, Les tumulus du département de la Côte-d’or, Paris, 1932, p.97.

25. Le Plan du Terroir de Saint-Denis, gravé par Claude INSELIN en 1708, orthographie le nom du lieu-dit sans t :  » La Monjoie ». Bibl.nat., Cartes et plans, Ge D 5492.

26. A. LOMBARD-JOURDAN, Montjoie, p. 17-34 ; « Les antécédents de Paris », op. cit. ; « Les foires de l’abbaye de Saint-Denis. Revue des données et révision des opinions admises », Bibliothèque de l’Ecole des chartes, t 145, 1987, pp. 273-338, pl.

27. «…quo amplius gentilitatis fervere cognovit errorem». Passio sanctorum martyrum Dionisii, Rustici et Eleutherii, éd. Auctores antiquissimi, t.IV, 2, p.103.

28. Traité de la formation des mots composés dans la langue française comparée aux autres langues romanes et au latin, 1ère édition, Paris, 1875 (Bibliothèque de l’École des Hautes Etudes, Sciences philolo¬ giques et historiques, 19e fase.). Gaston Paris, auquel cette première édition avait été dédiée, s’occupa de revoir la deuxième édition, Paris, 1894. Dans l’Introduction, il rend hommage à la force de réflexion d’A. Darmesteter et se déclare convaincu par sa démonstration de la composition par l’impératif. Les conclusions relatives à ce type de formation sont résumées dans le Traité de formation de la langue française (§ 204 à 21 1), qui précède le Dictionnaire général de la langue française du commencement du XVIF siècle jusqu’à nos jours par A. HATZFELD, A. DARMESTETER et A. THOMAS, Paris, 1889.

29. Dans l’onomastique sémitique, par exemple, certaines dénominations sont de véritables formules précatives. Ainsi le nom du roi assyrien Nabuchodonosor est un appel à la divinité : «Nebo, protège ma race». DARMESTETER, Traité, p. 192.

30. Cf. un mot de composition différente : v.h.a. hals-berc > haubert (protection du cou), qui est formé de deux substantifs, dont le premier est le complément déterminatif du second.

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31. J. MAROUZEAU, « Composés à thème verbal », Le Français moderne, 20, 2, 1952, pp. 81-86 ; Pierre-Henri BELLY, « Les composés en canta-dans la toponymie de la France », Nouvelle Revue d’Onomastique, n° 15-16, pp. 62-64.

32. En anglais, le verbe to mound signifie « clôturer, fortifier », ce qui est une façon de « protéger ». D aurait donné naissance au substantif mound « barrière, limite » puis « amoncellement de terre, tumulus », peut-être par association avec mount « mont ». Les premières mentions avec ce dernier sens dateraient du début du XVIIIe siècle. Oxford English Dictionary, 1 6, pp.707-708.

33. « Galli se omnes ab Dite pâtre prognatos praedicant, idque ab Druidibus proditum dicunt ». De bello gallico, VI, 18, 1.

34. « Parisios venit ibique cathedram regni constituit ». GRÉGOIRE DE TOURS, Historia Francorum, П, 38.

35. À la fin du VIe siècle, Grégoire de Tours insiste sur l’ignorance où étaient les Francs au sujet de leurs origines, ignorance qui leur pesait. Historia Francorum, П, 9 et 10. La légende de l’origine troyenne des Francs, dont les premiers échos datent du VIIe siècle, s’efforça de combler cette lacune.

36. Historia Francorum, П, 30.

37. A. D ARMESTETER, Traité de la formation de la langue française, § 498. Sur l’évolution phonétique du germanique gawi au français joie, voir l’explication de René LOUIS, et l’exemple parallèle qu’il donne : Alsegaudia > Ajoie. » À propos des Montjoie autour de Vézelay », pp. 16-1 9.

38. Historiae ecclesiasticae libri XIII, éd. MIGNE, Patrologie latine, t. 188.

39. Abbreviatio Chronicoum Angliae Historiae, éd. M.G.H., SS, t. XXVIII, p. 446.

40. Éd. Reiffenberg, Bruxelles, 1836.

41 . Montjoie, pp. 108-124 et Annexe I.

42. Au ХПе siècle, on écrivit son nom Pharamond, peut-être pour l’helléniser en accord avec la nouvelle théorie de l’origine troyenne des Francs.

43. Monumenta Germaniae Histórica, Scriptores rerum merovingicarum, t.ïï, pp.24 1-243.

44. R. SCHMLl’lLEIN, « L’anthroponyme germanique en fonction toponymique », Revue internationale d’onomastique, t.ll, 1959, pp. 13 et 41 ; 1. 13, 1961, p.l 15.

45. La Pseudo Chronique de PROSPER TYRO porte, sous la date de 421 : Faramundus régnât in Francia. Éd. MIGNE, Patrologia latina, t.51, col. 862. Mais cette mention semble avoir été interpolée !

46. Historia Francorum, П, 9.

47. FREDÉGAIRE, Gesta regum Francorum, M.G.H., Scriptores rerum merovingicarum, t.n, pp.241-246.

48. À partir du XVIIIe siècle, Pharamond figura en tête de la généalogie des rois de France dans tous les manuels scolaires. Rappelons l’ampleur poétique et politique que prend le personnage dans Les Martyrs de CHATEAUBRIAND (Paris, 1807, l.VI) Éd. de la Pléiade, pp.200-209. L’auteur exprime d’ailleurs, dans ses Études ou discours historiques sur la chute de l’Empire romain (Paris, 1831, t.IÏÏ, p.215), ses doutes sur l’historicité de Pharamond. Ce dernier demeure une des étapes culturelles de notre identification nationale.

49. Voir l’article de Frantisek GRAUS consacré à l’étude des saints auxiliaires de bataille et à leur éventuelle « nationalisation ». «Der Heilige als Schlachtenhelfer. Zur Nationalisierung einer Wundererzählung in der Mittelalterlichen Chronistik» in : Festschrift H. Beumann, Sigmaringen, 1977, pp. 330-348.

50. Colette BEAUNE, Naissance de la nation France, Paris, 1985, p. 126 et suiv.

51. J. WATHELET -WILLEM, « L’épée dans les plus anciennes chansons de geste. Étude de vocabulaire », Mélanges R. Crozet, t.1, 1966, pp.435-449.

52. Dans la Karlamagnus Saga (ch.38 et 50), le cri de guerre est noté par  » Mungeoy / » et l’épée de Charlemagne se nomme Giovise. Voir P. AEBISCHER, Rolandiana Borealia, Lausanne, 1954, p.225.

53. П sera traduit en latin par Gaudiosa (Pseudo Tuipin), Jocosa (Guillaume de Nangis), Jucunda (Guillaume le Breton).

54. L’unique fois où Joyeuse passe entre les mains d’un autre que le souverain légitime, en l’occurrence celles de Guillaume d’Orange, c’est pour qu’il défende le « pays » contre les Sarrasins à la place du faible Louis le Pieux. Voir Montjoie, p.61.

55 . Anseïs von Karthago, hgg J.Alton, Tübingen, 1892. (Bibliothek des literarischen Vereins in Stuttgart, 194).

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56. Du Xe au XIIIe siècle, des fiefs s’organisèrent autour de familles seigneuriales, qui invoquèrent chacun un protecteur céleste attitré : le Poitou eut saint Hilaire, la Touraine saint Martin, l’Orléanais saint Aignan, le Limousin saint Martial, le comté de Toulouse saint Sernin, le Vermandois saint Quentin, etc.

57. «Ipsa dicta aima obtulit sancto Dionisio, quia est acclamatilo, le cry gallice, Francie». Le Procès de condamnation de Jeanne d’Arc, éd. P.Tisset, t.I, 1960, p.272.

58. AIMOIN, Historia Miraculorum et translationum S. Germani ob irruptiones Normannicas , I, 18, éd. AA. SS. Boli, mai VI, p. 790.

59. Une démarche analogue, mais en sens inverse, s’observe en Irlande, où l’omphalos ou « Milieu » de l’île fut personnifié en « roi Mide ».

60. Éd. SS., t.XIV, p. 1 31 .

61. « Möns vocatur exultationis vel laetitiae ». Jean de MANDE VILLE, Voyage autour de la terre , ch. 11. Les première mentions de Möns gaudii dans ce sens sont : A Rome, en 998 : Johannis Chronicon Venetum, M.G.H., SS., VE, p. 31 ; TH3ETMAR, Chronicon, IV, (écr. entre 1012 et 1118), M.G.H., SS., Ш, p. 777 ; Brunwilarensis monasterii fundatorum actus, cit. supra p. 169 ; SUGER, Vita Ludovici, anno 1111. -A Jérusalem en 1098 : RAYMOND DE AGUELERS, Historia Francorum qui ceperunt Jherusalem, Recueil des historiens des croisades, t. Ш, p. 264. -A Limoges : ADHEMAR DE CHAB ANNES, Sancii Gibardi monachi commemorano abbatum Lemovicensium, éd. MIGNE, Patrologie latine, t. 141, p. 82. -Les premières mentions en français de Montjoie dans le sens de hauteur près d’une ville sainte se trouve, à Rome, dans Ami et Amile (с. 1200), vers 2479 ; UEstoufle (с . 1200), vers 459 ; et près de Jérusalem, dans La chevalerie Ogier de Danemark par RAIMBERT DE PARIS (1190 à 1200). Pour plus d’informations, voir la thèse de Kurt LÖFFEL : Beiträge zur Geschichte von Montjoie, Tübingen, 1934.

62. J. BÉDŒR, Légendes épiques, éd. 1929, t. II, p.239.

63. Munschau, à une petite distance au sud-est d’Aix-la-Chapelle, fut formé sur Montjoie. Sch rend régulièrement/.

64. Auguste VINCENT a noté que «beaucoup de monjoies sont des tumuli de l’époque du bronze à l’époque romaine». Toponymie de la France, Bruxelles, 1937, p. 198.

65. À huit kilomètres au nord-ouest de la ville, sur la route de Jaffa, la butte de Ramatila, dite Möns Gaudii, contenait la Tumba Samuelis prophetae. C’est cette colline qui donna son nom à l’Ordre éphémère de chevalerie de Notre-Dame de Montjoie, institué en 1180 par le pape Alexandre Ш pour la protection des voyageurs en Terre Sainte.

66. Près de Rome : Monte di Gioia, Monte Mario, Monte Malo.

67. Près de Saint-Jacques de Compostelle : la Monjoya. En espagnol : Monte del gozo. En galicien : Monxoi. Voir : «De ecclesia in Monte gaudio fabricate et consecrata», a. 1 105, in : Historia Compostellana, I, 20, éd. Fr. H. FLOREZ, España sagrada, t. XX (1765), p. 54.

68. Voir K. LÖFFEL (1934), pp.31-32 ; R. LOUIS (1939), pp.22-29 ; J. SOYER (1943-1946), pp.84-85 ; G. ROHLFS (1974), pour l’Italie, pp.450�51.

69. J. SOYER, Recherches sur l’origine et la formation des noms de lieux du département du Loiret, IX. Orléans, 1946, p.81. Dans le même but explicatif, Paul Lebel a supposé que, pour abréger, on passa de « la croix de Montjoie » à « la Montjoie ».

70. Voir les exemples cités par GODEFROY, Dictionnaire, s.v. montjoie. Au XVIIe siècle, Pierre RICHELET (Dictionnaire français…, Genève, 1680) ne signale qu’un seul sens du substantif montjoie : « un grand nombre, une quantité » (notre 3°).

71. C. JULLIAN, dans Revue des études anciennes, 1921, pp.37 et suiv. et 1924, p.320, note 2.

72. Arch. Nat., P 1472, fol. 1 v°.

73. Jacques MILLET, La destruction de Troye la Grant , vers 18944-18948, éd. E. Stengej, Marburg et Leipzig, 1883, p. 301.

74. Le Lusidaire, poème cité par DU CANGE, s.v. mons gaudii. Traduction en vers octosyllabiques restée inédite de XElucidarium dHonorius Augustodunensis par Gillibert de Cambres, écrivain normand du Xlllc siècle. Voir Yves LEFEVRE, L’Elucidarium et les Lucidaires, Paris, 1953 (Bibl. des Écoles françaises d’Athène et de Rome, 180), p. 31 1 .

75. Acta Sanctorum bollandiana, avril Ш, p. 682, § 21 .

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« Munjoie! », Montjoie et montjoie. Histoire d’un mot

76. «Constituunt acervum lapidum et ponunt crucem et dicitur Möns Gaudii».

77. Cit. par BARRET et GURGAND, Priez pour nous à Compostelle, Paris, 1978, p.70 (d’après S. PURCHAS, His Pilgrims).

78. Bibliothèque municipale de Valenciennes, ms.493, fol.293.

79. La Mer des histoires , t.I, éd. 1488, fol.52.

80. Lais inédits des XIIe et XIIIe siècles, éd. Francisque Michel, Paris, 1836, p. 50 ; voir aussi Le roman de l’Escoufle (с . 1200), vers 459, 4354 et 7568, éd. P. Meyer, Paris, 1894.

81. SHAKESPEARE, Henri V, Ш, 6 ; IV, 3 et 7. Cf. Robert GAGUIN, Les Gestes romaines…., Paris, A.Vérard, s.d. ; voir au fol.206, col.2 : « Comment le roy d’armes des Françoys fut premièrement créé et puis nommé Montjoye ». (Bibl. nat., hnpr. Rés. J 365) ; et le récit de l’ambassade de Montjoye, roi d’armes de par le roi de France auprès de « ceux de Venise », en avril 1509, par Jehan MAROT, Le Voyage de Venise, Paris, 1532, éd. G. Trisolini, Genève, 1977, pp.53-59.

82. Voir les exemples fournis par les Dictionnaires de GODEFROY et dHUGUET, s.v. montjoie.

83. Cit. DU CANGE, s.v. mons gaudii, p. 539.

74. C. ENLART, Manuel d’archéologie française, Première partie, Paris, 1902, p.802 ; Pierre IRIGOIN, « Montjoies et oratoires », Bulletin monumental, t.94, 1935, pp. 145-170.

85. J. SCRTVE-LOYER, « La Montjoie de Notre-Dame de Bonne Espérance », Mémoires de la Société archéologique et historique de l’arrondissement d’Avesnes, 1. 15, 1935, p.69.

86. A. LOMBARD-JOURDAN, « Montjoies et Montjoie dans la Plaine Saint-Denis », Paris et Ile-de-France, t.25, 1974, pp.141-181.

87. A. LOMBARD-JOURDAN, « Traque et abolition des marques de religion, de royauté et de féodalité à Saint-Denis après 1789 », in : Saint-Denis ou le Jugement dernier des rois. Actes du Colloque organisé du 2 au 4 février 1989 à l’Université de Paris Vffl à Saint-Denis, La Garenne-Colombes, 1992, pp.216-217.

88. « Description de Paris sous Charles VT », éd. LE ROUX DE LINCY et TISSERAND, Paris et ses historiens aux XIVe et XVe siècles, Paris, 1867, p.230.

89. Fol. 95 v°.

90. EUSTACHE DESCHAMPS, Poésies, BibLnat., ms.fr. 840, fol.131 v°.

91. Jacques CHAURAND, Préface à Toponymie et archéologie, Actes du Colloque tenu au Mans en Mai 1980, Paris, 1981, р.Ш.

Bibliographie

Bibliographie

A. В., « Les Montjoies », Vie et langage, n°126, septembre 1962, pp.492-493.

ARNOULD (Charles), « De Petromantalum à Montjoie », Revue internationale d’onomastique, t.23, 1971, pp.99-102.

* Voir surtout p. 102. Montjoie viendrait de bases gauloises : mant-« chemm » et gauda « tas, monceau ».

BABY (François), « Toponomastique du pèlerinage en Languedoc. П. Encore une fois Montjoie », Cahiers de

Fanjeaux, 1. 15, 1980, pp.59-62.

* Appauvrissement sémantique de la Maison de Dieu ou Mons Gaudii de saint Bernard.

BAR (Francis), « Montjoie et Moultjoie », Romania, t67, 1942-1943, pp.240-243.

* « Croix Moultjoie » (Beaucoup de joie), près de Bourges.

BAUDOUIN (Adolphe), « Montjoie et Saint-Denis », Revue des Pyrénées, t. 14, 1902, pp.6 19-680.

* Montjoie = tas de pierre > repère > enseigne militaire > cri de guerre.

BÉDIER (Joseph), Les légendes épiques, 4 vol., t.2, Paris, 1908, pp.225-239.

* Le cri de guerre Munjoie! viendrait d’une colline près de Rome et l’oriflamme aurait été donnée par le pape à Charlemagne (Mosaïque de Saint-Jean-de-Latran). L’auteur ajoute honnêtement : « Mais il se peut après tout que le vers Mès de Munjoie iluec out pris eschange reçoive quelque autre explication ».

BUGLER (G), « À propos de Montjoie », Revue internationale d’onomastique, t.24, 1972, pp. 1-6.

* Montjoie-le-Château, hameau de Vaufrey (Doubs).

DAUCOURT (Gérard), « Montjoie-le-Château. Notice historique et guide », s.l.(Montbéliard), 1964.

* Sur le château et les seigneurs de Montjoie, près de Vaufrey (Doubs).

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DIAMENT (H.), « Une interprétation hagiotoponymique de l’ancien cri de guerre des Français : Montjoie Saint-

Denis! », Romance Notes, 1. 12, 1971, pp.447-457.

DIAMENT (H), « La légende dionysienne et la juxtaposition des toponymes « Montjoie » et « Saint-Denis » dans la formation du cri de guerre », Romance Notes, 1. 1 3, 1971, pp.177-180.

* L’auteur opine pour une étymologie venant de Möns Jovis.

DU CANGE, Dissertation XI : « Du cry d’armes » et Dissertation ХП : « De l’usage du cry d’armes » (a. 1678), dans

Glossarium mediae et infimae latinitatis, tome VII, éd. Paris, 1 850, pp. 46-56.

ÉLOY (William), « Recherches sur les Montjoie en Picardie. Notes d’histoire et de linguistique », Linguistique picarde, mars 1970, pp.8-15.

* Donne le relevé des toponymes Montjoie dans les départements de la Somme, de l’Oise, de l’Aisne et du Pas-de-Calais.

ENLART (Camille), Manuel d’archéologie française, 1, 2 : Architecture religieuse, Paris, 1920, p.926, et note 4. F AVÈRE (Jean), « Montjoie et Moultjoie », Romania, t.69, 1946-1947, pp.101-103.

* La « croix de Moultjoie », près de Bourges, se trouve sur une ancienne hauteur de « la Montjoie ». GAMILLSCHEG (Ernst), Etymologisches Wörterbuch der französische Sprache , Heidelberg, 1928, s.v.

Montjoie.

GAMILLSCHEG (Ernst), Französische Bedeutungslehre, Tübingen, 1951, p. 135.

GAMILLSCHEG (Emst), « Frz. Montjoie, Wegweiser, Malhügel », Zeitschrift für französische Sprache und

Literatur, t. 77, 1967, pp. 369-371.

GAMILLSCHEG (Emst), Etymologisches Wörterbuch der französische Sprache, 2e éd. 1969.

* L’auteur défend avec de nouveaux arguments l’étymologie proposée par lui dès 1 928.

HARRIS (Julian), « Munjoie and Reconui sance », Romance Philology, t.10, 1957, pp. 168-1 73.

* Munjoie n’est pas un cri de guerre mais un symbole religieux, une formule d’action de grâces.

HEISIG (Karl), « Munjoie », Romanistisches Jahrbuch, t.4, 1951, pp.292-314.

* Munjoie est le reflet de l’image primitive de la Montagne du ciel.

HERBILLON (Jules), « Marcourt et Montjavoult (Montjoie) », Revue internationale d’onomastique, t.29, 1977, pp. 128-131.

* Montjavoult (Oise) vient de Möns Jovis, mais il est noté Möns Jocundiacus dans un diplôme de Charles le Chauve de 862.

HEBBARD-LOOMIS (Laura), « The Passion Lance relic and the war cry Montjoie in the Chanson de Roland », Romanic Review, t.41, 1950, pp.250-251.

* L’auteur constate que le mot Munjoie n’a jamais de t dans la Chanson de Roland, ce qui l’incite à en chercher l’étymologie dans Meum gaudium, en supposant un masculin au mot « joie » dans le français du XIIe siècle.

HIBBARD-LOOMIS (Laura), « L’oriflamme de France et le cri Munjoie au ХПе siècle », Le Moyen Age, t.65, 1959, pp.469-499, 5 fig.

* Traduction d’un article paru dans Studies in Art and Literature for Belle Da Costa Greene, New Jersey, Princeton University Press, 1954, pp.67-82.

HOCHE (Lucien), Paris occidental. XIF-XLX? siècle, 3 vol., Paris, s.d. Voir Appendice XI : La Croix Penchée et

le Cri « Montjoie Saint-Denis », pp.719-735.

IRIGOIN (Pierre), « Montjoies et oratoires », Bulletin monumental, t.94, 1935, pp. 145-170.

* Étude d’une série d’édicules très divers par leur emplacement, leur matériau, leur architecture, leur origine, et dont certains sont appelés montjoie.

KASPERS (W.), « Der Name Montjoie und seine Bedeutungsvarianten », Beiträge zur Namensforschung, t. 9, 1958, pp. 173-179.

* Propose une étymologie de montjoie par *mundigalga, composé de Mund « protection » et de * galga « croix ». LAUER (Philippe), « Le château de Montjoie en forêt de Marly », Bulletin de la Société nationale des Antiquaires

de France, t.71, 1927, pp.21 7-222.

* Fouilles exécutées de 1923 à 1927 à l’emplacement du donjon du ХПе siècle.Le nom Montjoie viendrait de l’éminence sur laquelle était bâti le château.

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LEBEL (Paul), « Chronique de toponymie. XXVII », Revue des Études anciennes , t.40, 1 938, pp.290-29 1 .

* L’auteur qualifie la latinisation de Montjoie par Möns gaudii de « faux habillage » et fait des réserves au sujet de la dérivation phonétique de gawi.

LEBEL (Paul), « Le terme Montjoie », Travaux de linguistique et de folklore de Bourgogne, Ш, Dijon, 1972, pp.27-28.

* Le genre féminin de « la Montjoie » viendrait, par abréviation, de « la croix de Montjoie ».

LÖFFEL (Kurt), Beiträge гиг Geschichte von Montjoie, Tübingen, 1 934, pp. 1 -42.

* L’auteur donne le relevé, par ordre chronologique, des premières mentions de Mans Gaudii et de Montjoie dans les textes du Moyen Âge. П énumère (p. 17) les douze explications du terme proposées jusqu’en 1928. Compte rendu élogieux de Mario Roques dans Romania, 1 936, p. 1 38.

LOMBARD-JOURDAN (Anne),  » Mont/oies et Montjoie dans la Plaine Saint-Denis », Paris et Ile-de-France ,

t.25, 1974, pp. 141-181, 5 pl.

LOMBARD-JOURDAN (Anne), « Montjoie et saint Denis! ». Le centre de la Gaule auxorigines de Paris et de

Saint-Denis. Paris, Presses du CNRS, 1989.

LOUIS (René), « Les différents sens et l’étymologie de Montjoie « , dans 1er Congrès international de toponymie,

1938, Actes et mémoires, pp.78-84 ; et Revue des Études anciennes, 1 938, p.290.

LOUIS (René), « À propos des Montjoies autour de Vézelay. Sens successifs et étymologie du nom àe Montjoie », Publications annuelles de la Société des fouilles archéologiques et des monuments historiques de l’Yonne, Série toponymique, I, Auxerre, 1939, 29 p.

* Avec un Essai provisoire d’inventaire des toponymes « Montjoie » et « Montjoy » et apparentés. L’auteur envisage avec faveur l’étymologie par *mundgawi. Il défend par l’exemple d’Elsgau : lat. mérovingien Alsegaudia > Ajoie (Ajoia en 1236), la correspondance phonétique du germ, gawi et du fiançais joie, avec e muet final féminin. Cf. le compte rendu d’Albert Dauzat dans Le français moderne, t.3, 1 940, p.94.

LOUIS (René), « La Croix sur les chemins du ХПе siècle », Table ronde, n° 120, décembre 1957, pp.99-1 10.

* Après avoir défendu l’étymologie de Montjoie par *Mundgawi dans ses deax premiers articles, l’auteur préconise ici celle par Möns gaudii.

MALAFOSSE (L. de), « Sur l’étymologie du nom de Montjoie donné à plusieurs villages de France », Bulletin de

la Société archéologique du Midi de la France, 1. 1 1 , 1 884, p. 1 3 .

MEIER (John), « Ahnengrab und Rechtsstein », Deutsche Akademie der Wissenschaft zu Berlin, VerÜffentlichungen der Kommission für Volkskunde, Bd.1, 1950.

* L’auteur ne s’est pas intéressé au terme montjoie, mais à ceux de lê et de houe, qui signifient tumulus, et recouvrent des réalités analogues.

MEURGEY DE TUPIGNY (Jacques), « Cris de guerre et devises héraldiques », Vie et langage, t.203, février 1969, pp.62-73. Voirpp.71-72 : « Un cri fameux Montjoye Saint-Denis » .

* L’auteur exclut Möns Gaudii et penche pour Mont Jave et pour l’origine dès le règne de Clovis.

NITZE (William A.), « Some remarks on the origin of French Montjoie », Romance Philology , t.9, 1955-1956, pp.1 1-17.

* Accepte l’étymologie par *Mundgcrwi, avec le sens de « Schutzgau ».

NOYER-WE3DNER (A.), « Vom biblischen ‘Gottesberg’ zur Symbolik des Heidentels’ im Rolandeslied »,

Zeitschrift fur französische Sprache und Literatur, t.8 1 , 1 971 , pp. 1 3-66.

QUENTEL (P.), « Notes et discussions, Petromantalum et Montjoie », Revue internationale d’onomastique, t.24, 1972, pp.223-224.

* L’auteur combat l’étymologie par le gaulois mant-et gauda proposée par C. Arnould.

QUENTEL (P.), « Montjoie. Toponymie et préhistoire », dans Toponymie. Archéologie, Colloque tenu au Mans

en mai 1980 , Actes publiés par M. Mulon et J.Chaurand, Paris, 1981, pp. 109-128.

RIGAUD (André), « Montjoie Saint-Denis, slogan énigmatique », Vie et langage, n°214, janvier 1970, pp. 1 9-21 . ROBLIN (Michel), « L’origine du mot Montjoie », Bulletin de fa Société des Antiquaires de France , 1946-1947, pp.45-47.

* L’auteur propose, avec prudence, deux possibilités nouvelles : manica « poignée (de terre, de cailloux) » ou monere « avertir ».

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ROHLFS (Gerhard), « Munjoie, ço est l’enseigne Carlun. (Querelles d’une étymologie) », Revue de linguistique romane , t. 38, 1974, pp.444-452.

* Condamne l’étymologie par *mundgawi et privilégie, comme K. Lüffel, celle par Möns gaudii , hauteur près d’un lieu de pèlerinage. Liste de toponymes italiens (Piémont et Calabre). Renvoie à son Dizionario toponomastico e onomastico della Calabria , Ravenne, 1974.

SCRTVE-LOYER (J.), « La Montjoie de Notre-Dame de Bonne Espérance. À Vellereille-le-Brayeux, près de Binche (Belgique) », Mémoires de la Société archéologique et historique de l’arrondissement d’Avesnes, 1. 15, 1935, pp. 53-74, 17 fig.

* Donne la liste des Montjoie dans la région d’Avesnes (Nord).

SERRA (G.), « Per la storia dei nomi locali lombardi e dellltalia superiore (Note in margine al Dizionario di Toponomastica Lombarda di Dante Olivieri) », Zeischrift fìir romanische Philologie, t.57, 1937, pp. 521-563.

* Voir pp.549-550 : Monte Gaudio. Titre copié sur la Montjoie des Français et donné au monastère de Tucinasco.

SILVESTRI (Domenico), НП tipo toponomastico Gioia nell’Italia meridionale », Italia dialettale, t.27, 1974, pp. 167-179.

* Le toponyme Gioia, fréquent en Italie méridionale et synonyme du fr. montjoie, avec le sens de « tas de pierre », viendrait d’un adjectif du latin tardif *jovius dans une aire linguistiquement osque, où est attesté le culte de Jupiter.

SOULARD (H.), « Ce qu’étaient autrefois les Montjoies en France », Amis de Solliès-Ville, t.9, 1 965, pp.7-1 0.

* Sur la Montjoie à Solliès-Ville, dans le Var.

SOYER (Jacques), Recherches sur l’origine et la formation des noms de lieux du département du Loiret, IX. Toponymes rappelant le culte chrétien, Orléans, 1946, n°210. pp.83-85.

* Le plus ancien sens de Montjoie est religieux ; son second sens est laïque et militaire.

SPITZER (Leo), « Zur Methodik der etymologischen Forschung », Zeitschrift für romanische Philologie, t.48, 1928, p.108.STEINRÖSE (H.), « Monjoye, Montjoie, Monschau », Der Eremit am Hohen Venn, t.37, 1965, pp.44-51 . VINCENT (Auguste), Toponymie de la France, Bruxelles, 1937, § 498, p. 198.

VOS (Marianne Cramer), « Sur l’origine du cri de guerre Munjoie », VHP Congreso de la Société Roncesvals (15-25 août 1978), Pampelune, 1981, pp.535-541.

* Montjoie dérive bien de Möns Gaudii, mais avec le sens de Montagne de Dieu, de Mont Sion de l’Ancien Testament.

Christian Estrosi vient de déclarer que nous étions en guerre, la « troisième guerre mondiale » avec l’ »islamo-fascisme » qui constitue partout une « cinquième colonne ».

Pour mémoire :

– l’expression « cinquième colonne » est née pendant la guerre d’Espagne et désignait de supposés groupespions et saboteurs sensés aider les quatre colonne militaires classiques de Franco contre les Républicains. Par la suite cinquième colonne est devenu une expression un peu complotiste pour désigner des agents dans l’ombre, obéissant à un État et infiltrant les arrières. Rien à voir avec les jihadistes, qui, précisément, sont animés par leur seul fanatisme et n’appartiennent pas à une organisation secrète d’État.

– l’islamo-fascisme est une contradiction dans les termes, sauf à faire du fascisme un synonyme de « très méchant » ou « très cruel ». L’islamisme est un internationalisme qui veut instaurer la loi de Dieu sur toute la terre, le fascisme un nationalisme étatiste, généralement laïque, même s’il lui arrive de faire des compromis avec des églises, et qui veut soumettre un territoire ou son empire à la loi du peuple authentique et de ses chefs, certainement pas à un code religieux.

– s’il est évident que l’État islamique mène, au moins en Irak et en Syrie, une guerre sur et pour le territoire, guerre que l’on peut nommer insurectionnelle ou civile, qualifier les attentats ou les tentatives d’attentat en France d’actes de guerre est, évidemment, un pur effet rhétorique. Ni par le nombre de morts (hors les dix-sept de janvier dernier, l’islamisme tue très peu chez nous), ni par le caractère décentralisé et caché des groupes terroristes, tout à l’opposé d’une armée, ni surtout par leurs objectifs politiques (punir des caricaturistes, des juifs ou des catholiques) et non pas s’emparer du pouvoir ou imposer une paix favorable, le jihadisme français ne peut ressembler à une guerre.

– l’expression « troisième guerre mondiale » (comme d’ailleurs « islamo-fascisme » ou « fascisme vert ») rappelle irrésistiblement le vocabulaire des néo-conservateurs américains comme Eliot Cohen ou James Woolsey. Mais eux avaient été plus loin encore en considérant que la guerre froide était la troisième et que les États Unis allaient gagner la quatrième, celle contre le jihadisme. Notamment en envahissant l’Irak.

Nous avions écrit à l’époque une livre « Quatrième guerre mondiale. Faire mourir et faire croire » pour démontrer cette conception qui était aussi celle de la « guerre globale au terrorisme » proclamée par G.W. Bush le 12 septembre 2001. Sans en infliger une lecture rétrospective au lecteur, nous reprenons ci-dessous un texte d’époque qui critique la notion de « nouvelle guerre mondiale ».

1) La guerre est-elle mondiale ? (écrit en 2004)

Le programme « neocons » comprend l’élimination des groupes terroristes, des États voyous et des détenteurs d’armes de destruction massive, au besoin par une guerre dite « préemptive ». Mais il comprend aussi la démocratisation du Grand Moyen-Orient, le remplacement de dictatures par des gouvernements issus de vrais élections. Ce programme évoque une lutte sans limites ni frontières pour convertir la planète aux valeurs démocratiques ; il pourrait bien déboucher sur la guerre sans fin. Du reste, même ses « partisans » parlent de « long war » de plusieurs décennies

En face, d’autres partisans d’une autre guerre illimitée : les jihadistes. Leur but est l’extension universelle des terres d’Islam – et pourquoi pas le rétablissement du califat détruit par les Mongols en 1258 – .

Du moins, ils comptent mener un jihad, à leurs yeux, purement défensif, en tout lieu et sans limites contre les Juifs et les croisés.

En somme nous aurions connu en moins d’une génération trois bouleversements dans notre vision de la confictualité :

– La guerre froide, dont la caractéristique principale fut de ne pas éclater et de se traduire par une multitude de conflits locaux, tandis que les deux principaux acteurs se refusaient dans les faits à monter aux extrêmes

– La courte période entre les deux guerres du Golfe où il sembla un moment que l’Occident mènerait des guerres policières ou humanitaires (Première Guerre du Golfe, Somalie, Kosovo…) . Dans des opérations de « contrôle », menées au nom du concert des nations, les forts réprimaient des apprentis dictateurs (Saddam et Milosevic figurés comme nouvel Hitler), sauvaient des populations et des réfugiés et rétablissaient l’ordre du centre vers la périphérie

– L’ère ouverte par la proclamation d’une guerre « globale au terrorisme », que certains n’hésitent pas à qualifier de « quatrième guerre mondiale ».

Leur argument est que les États-Unis après avoir gagné la première Guerre contre les autocraties nationalistes européennes, puis la Seconde contre le fascisme, puis la troisième (la guerre froide) contre le communisme, devraient maintenant se battre au profit de l’humanité entière contre l’islamo-fascisme, ou contre « ceux qui haïssent la liberté ».

C’est une terminologie qui suscite des critiques et pas seulement sémantiques ; la moindre n’est pas que la proclamation d’une guerre mondiale risque de se transformer en prophétie auto-réalisatrice en guerre des civilisations, en guerre perpétuelle en vue d’une paix impossible, ou encore en machine à multiplier les ennemis.

Rappelons les principaux arguments contre la rhétorique martiale de « guerre mondiale » :

– Pas plus que la Guerre Froide, elle n’est vraiment mondiale, même s’il peut y avoir sporadiquement des attentats touchant des cibles dispersées dans tous les pays

– Ce serait faire trop d’honneur aux terroristes que de les mettre sur le même plan qu’une puissance étatique

– Il est impossible de faire la guerre au terrorisme, méthode de lutte au même titre que la Blitzkrieg et non entité nationale ou juridique.

Le terrorisme peut préparer la guerre (le temps qu’un groupe atteigne la taille critique où il peut mener une vraie guérilla, par exemple) ; il peut être un substitut de la guerre (pour ceux qui ont des bombes humaines mais pas d’avions ou de missiles) ;

il peut être un moyen de contrainte politique et symbolique (il vise davantage à un effet psychologique qu’à des résultats militaires) et à ce titre, il peut mener à une certaine paix (le retrait d’une puissance coloniale d’un territoire qu’elle occupait p.e.).

Mais en aucun cas, le terrorisme, si criminel qu’il soit, n’est un ennemi en soi.

– Certains ont proposé de parler de guerre « à l’islamisme » ou imaginé des formulations grotesques comme « lutte globale contre l’extrémisme violent » (Struggle Against Global Extremism) qui offusquerait moins les populations arabes. On se souvient de D. Rumsfeld parlant de Struggle against ennemies of freedom and civilization. Mais cela ne fait que traduire le même embarras à nommer « un » adversaire. Et pour cause. L’unicité de la guerre (contre des groupes clandestins, contre des idéologies, contre des régimes en raison de leur nature dictatoriale ou de leur volonté d’acquérir l’arme atomique) n’existe que dans la réprobation morale commune que suscitent toutes ces cibles.

– La criminalisation de la guerre, tendance à assimiler l’ennemi non pas à un égal avec qui l’on peut conclure un traité de paix reflet d’un rapport de force, mais à un ennemi du genre humain, incarnant un principe du Mal (et dont souvent son propre peuple serait la première victime qu’il faut libérer), ce principe-là, déjà inauguré lors de la Première Guerre Mondiale, atteint ses propres limites.

La quatrième guerre mondiale serait donc une métaphore (au même titre que guerre psychologique, guerre économique ou guerre des images). Au moins autant qu’à désarmer des armées ou occuper des provinces, elle vise des fins d’affirmation symbolique et des effets de croyance :

-Gagner une bataille « pour les coeurs et les esprits »,

-Dissiper le mythe d’une pusillanimité de l’Occident face à la violence,

-Compenser l’humiliation du 11 Septembre,

-Désarmer jusqu’à la moindre velléité d’attaquer les USA,

-Répandre sur la Terre l’amour de la liberté (ou du moins les régimes démocratiques et de marché bien intégrés dans la mondialisation).

Mais cela se traduit au final par de vrais bombardements sur de vraies capitales et l’occupation de pays par de vraies troupes.

Une mission, qui, par définition, ne peut se borner dans l’espace et dans le temps est bien planétaire. Et il s’y oppose bien une stratégie terroriste planétaire. Elle choisit ses cibles en fonction de critères tout aussi symboliques (des tours, une boîte de nuit, une ambassade, les moyens de transport dans ou vers une capitale européenne, une zone touristique, mais aussi une représentation d’un régime arabe « collaborateur », un lieu de culte,…). Elle se révèle aussi comme sans frontière.

2) Est-ce une guerre ?

On peut définir la guerre par des critères objectifs. Le plus évident est un certain type de mortalité : «état d’un groupe humain souverain, c’est-à-dire doté d’autonomie politique, dont la mortalité comporte une part d’homicides collectifs organisés et dirigés. » (pour le Glossaire polémologique des termes de violence). Des ONG (tel le Sipris dans son rapport annuel) se livrent à une atroce comptabilité d’où il ressort :

– Que le nombre des conflits n’a pas augmenté depuis la fin de la Guerre froide, au contraire.

– Qu’il n’y a aucune commune mesure entre le caractère mortifère d’un conflit et sa capacité d’intéresser les médias occidentaux.

– Que les conflits à faible technologie ne sont pas moins mortels que ceux qui emploient des armes plus modernes. Dans tous les cas, que les taux de pertes des armées high tech sont sans commune mesure avec celle de leurs adversaires.

– Que les conflits modernes tuent surtout des civils. Il vaut souvent mieux être militaire pour sauver sa peau (ce paradoxe s’est révélé lors de la première guerre du Golfe : statistiquement, le taux de mortalité des GI’s sur le front était moins élevé que celui des jeunes gens du même âge restés au pays).

– Qu’il y a eu plus de 175 conflits armés faisant sans doute trente millions de morts depuis 1945, mais qu’ils impliquent de moins en moins des armées régulières dans une relation symétrique.

Il est bien connu que la guerre est la période où les pères enterrent les fils et non le contraire, mais elle ne se réduit pas à des chiffres de mortalité.

Elle est aussi selon la définition d’Alberico Gentilis dans son De jure bellis de 1597 : armorum publicorum justa contentio. (La guerre est un conflit armé, public et juste). Depuis, toutes les définitions juridiques ont combiné avec plus ou moins de bonheur ces notions :

– Un conflit, or la notion de conflit suppose un concept très particulier : celui de victoire. La victoire est la situation théorisée par Clausewitz où la volonté d’un des acteurs cède à l’autre et où il renonce à l’usage des armes. On notera que la victoire est en principe synonyme de paix. Comme le faisait remarquer Saint Augustin « Nous faisons la guerre en vue de la paix », donc en vue d’un ordre politique stable du monde, excluant la reprise du conflit. Cet ordre souvent concrétisé par le droit, certes favorables à nos intérêts ou conforme à nos idéologies, s’inscrira dans l’histoire. Même la paix des cimetières par extermination de l’adversaire, reste une paix.

– Des armes, outils spécifiques pour cette activité, outils qui agissent sur les corps, mais aussi sur le cerveau d’autrui, notamment par la peur. Les armes sont avec les médias les deux seuls instruments destinés à opérer sur le psychisme humain.

– Ce conflit doit être mené par une communauté (tel «le peuple en arme» ou les guerriers de la tribu), au nom d’une communauté et pour le bien supposé d’une communauté (même si chacun sait bien en réalité que les guerres peuvent servir la fantaisie du Prince ou les intérêts des marchands de canons). Cette communauté a une identité organisationnelle et symbolique

– Le conflit a par conséquent une durée, résultant de cette organisation finalisée. Il ne se résume pas à une seule bataille, et vise à une perspective à plus ou moins long terme. On est ou bien en état de guerre ou bien état de paix, et ce pour un certain temps. Certains pensent même que le conflit est une action pour l’histoire voire pour l’éternité.

– Enfin le conflit est juste au regard de ses acteurs. Phénomène altruiste (on lutte et l’on meurt pour les siens), c’est aussi un phénomène moral, soutenu par une notion de Bien, par contraste avec une violence privée, condamnable et de statut inférieur.

3) Adieu à la guerre ?

Nous assistons visiblement à la confusion de toutes les catégories que nous pensions immuables. Et la fameuse phrase de Clausewitz, « la guerre est un caméléon », prend un sens ironique.

Ainsi dans le cadre de la Global War On Terror :

– Personne ne peut plus définir le critère de la victoire. Comme l’avait répondu D. Rumsfeld à un journaliste, la guerre prendra fin « quand personne ne songera plus à s’en prendre au mode de vie américain » Sans capitale ennemie à occuper, sans généraux pour signer une reddition ou même sans population adverse à exterminer, la victoire devient vague. Et la victoire adverse semble tout aussi utopique (l’établissement d’un émirat salafiste à Washington D.C. n’étant pas envisageable à très court terme).

– Tout devient arme : l’information, la propagation de la terreur, les armes non conventionnelles la guerre économique, les médias, les attaques informatiques, bref tout ce que la stratégie chinoise nomme guerre illimitée.

– L’identité des acteurs et la désignation de l’ennemi sont tout aussi problématiques : axe du Mal, terrorisme, islamisme, États voyous… Peut-être même s’agit-il de faire la guerre au sentiment de peur ou à l’hostilité elle-même.

– La durée du conflit (dont il devient difficile rétrospectivement de décider quand il a éclaté) est inimaginable. D’où le fantasme d’une guerre perpétuelle puisqu’elle vise à une paix perpétuelle.

Pour autant faut-il seulement incriminer le seul délire idéologique des néo-conservateurs et un délire symétrique des jihadistes) et se contenter d’imprécations contre les extrémismes ?

Il nous semble que la guerre est menacée de façon bien plus générale et par le fort (même non bushiste) et par le faible (même non-islamiste), le tout pour des raisons plus structurelles.

Côté du fort, souvenons-nous, avant le 12 Septembre :

– De la pratique des opérations humanitaires ou du droit d’ingérence aux dépens des souverainetés, des opérations dites Peace building, Nation Building, Operations Other Than War, Preemptive strike et autres méthodes d’intervention d’urgence, de renversement de gouvernements, de contrainte à but humanitaire ou judiciaire (châtier des tyrans et des épurateurs ethniques)

– du mythe de la guerre zéro mort, qui devait résulter de l’énorme supériorité occidentale en moyens de surveillance électronique et de frappe ciblée instantanée à distance (sensor to shooter sans délai, sans limitation de distance et en tout lieu de la Terre)

– de l’utopie de la cyberguerre, de la guerre en réseaux (netwar), de l’action psychologique (psyops) en lieu et place des moyens classiques

– de la doctrine de la Revolution in Military Affairs. Son principe est que la supériorité en matière de technologies de l’information et de la communication et notamment la possession d’armes intelligentes placera les ennemis comme « sous l’oeil de Dieu ». Combattus par écrans interposé, prêts à subir le Shock and Awe… (choquer et sidérer) tombé du ciel, les criminels, forcément archaïques, subiraient la guerre comme châtiment.

Évidemment tout cela s’est heurté à quelques constats évidents :

– Le territoire nié se venge. Les enracinés (les rebelles, les résistants) rendent l’occupation insoutenable aux « modernes » censés les libérer.

– Le high tech ne vaut pas grand chose contre la guérilla urbaine et pas toujours contre la guérilla des campagnes

– Le volant de dissuasion ne dissuade ni Téhéran, ni Pyong Yang

– La part de répression ne réprime ni les kamikazes ni les chefs jihadistes en fuite…

– La politique d’assèchement des sources du terrorisme multiplie les terroristes

Bref c’est l’échec de l’idée d’abolir la conflictualité soit par la modernité (années 90: élargissement du modèle occidental, nouvel ordre international) soit par la radicalité (années 2.000 : guerre à l’axe du mal).

Côté du faible les symptômes ne sont pas moindres :

– massacres de civils par des milices

– passage de provinces entières sous les contrôle de groupes mi-mafieux, mi-politisés comme les guérillas dégénérées

– extension des zones grises

– désordres dans les « États échoués »

– menace d’utilisation –pour le moment théorique- d’armes du pauvre, biologique, chimique, nucléaire sale

De façon plus générale, plus nous nous éloignons du modèle classique du conflit (revendications, souvent territoriales, montée des passions nationalistes, explosion de l’hostilité en conflit ouvert), plus il devient difficile de fixer un seuil entre violence privée ou criminelle armée et violence politique, guerre civile ou internationale.

Conclusion

Faut-il renoncer à comprendre la guerre ou à la nommer ? Pour notre part, nous avions parlé des nouvelles violences symboliques et techniques et plaidé pour une polémologie qui ferait une juste place aux signes et symboles.

Mais peut-être faudrait-il, nous Européens, commencer plus modestement à repenser l’absence de paix. (en renversant la phrase de Hobbes pour qui la paix est la simple absence de guerre) ?

 


Multiculturalisme: Le problème, c’est qu’on refuse de voir ce à quoi on ne veut pas croire (After the liberals, it’s the bobos’s turn to get mugged by reality)

4 septembre, 2016
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Ban the burka, says majority of the British public
... meanwhile in the UK, Muslim women in traditional dress enjoy the weather on Brighton beachpiege-voilepiege-voile-2

5 facts about the Muslim population in Europe | Pew Research CenterMuslim population in some EU countries could triple - The Muslim NewsThe Muslim News

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Ne croyez pas que je sois venu apporter la paix sur la terre; je ne suis pas venu apporter la paix, mais l’épée. Car je suis venu mettre la division entre l’homme et son père, entre la fille et sa mère, entre la belle-fille et sa belle-mère; et l’homme aura pour ennemis les gens de sa maison. Jésus (Matthieu 10 : 34-36)
Il y a plus de larmes versées sur les prières exaucées que sur celles qui ne le sont pas. Thérèse d’Avila
Quand les dieux veulent nous punir, ils exaucent nos prières. Oscar Wilde
Le monde moderne n’est pas mauvais : à certains égards, il est bien trop bon. Il est rempli de vertus féroces et gâchées. Lorsqu’un dispositif religieux est brisé (comme le fut le christianisme pendant la Réforme), ce ne sont pas seulement les vices qui sont libérés. Les vices sont en effet libérés, et ils errent de par le monde en faisant des ravages ; mais les vertus le sont aussi, et elles errent plus férocement encore en faisant des ravages plus terribles. Le monde moderne est saturé des vieilles vertus chrétiennes virant à la folie. G.K. Chesterton
Le plus difficile n’est pas de dire ce que l’on voit mais d’accepter de voir ce que l’on voit. Charles Péguy
Toute vérité franchit trois étapes. Tout d’abord, elle est ridiculisée. Ensuite, elle subit une forte opposition. Puis elle est considérée comme ayant toujours été évidente. Arthur Schopenhauer
Nous appelions l’Amérique de nos voeux et nous sommes exaucés: même nos « problèmes », désormais, sont américains. René Girard
Nous sommes encore proches de cette période des grandes expositions internationales qui regardait de façon utopique la mondialisation comme l’Exposition de Londres – la « Fameuse » dont parle Dostoievski, les expositions de Paris… Plus on s’approche de la vraie mondialisation plus on s’aperçoit que la non-différence ce n’est pas du tout la paix parmi les hommes mais ce peut être la rivalité mimétique la plus extravagante. On était encore dans cette idée selon laquelle on vivait dans le même monde :on n’est plus séparé par rien de ce qui séparait les hommes auparavant donc c’est forcément le paradis. Ce que voulait la Révolution française. Après la nuit du 4 août, plus de problème ! René Girard
Un néoconservateur est un homme de gauche qui s’est fait agresser par la réalité. Un néolibéral est un homme de gauche qui s’est fait lui aussi agresser par la réalité, mais n’a pas porté plainte. Irving Kristol
Toutes les stratégies que les intellectuels et les artistes produisent contre les « bourgeois » tendent inévitablement, en dehors de toute intention expresse et en vertu même de la structure de l’espace dans lequel elles s’engendrent, à être à double effet et dirigées indistinctement contre toutes les formes de soumission aux intérêts matériels, populaires aussi bien que bourgeoises. Bourdieu
Les groupes n’aiment guère ceux qui vendent la mèche, surtout peut-être lorsque la transgression ou la trahison peut se réclamer de leurs valeurs les plus hautes. (…) L’apprenti sorcier qui prend le risque de s’intéresser à la sorcellerie indigène et à ses fétiches, au lieu d’aller chercher sous de lointains tropiques les charmes rassurant d’une magie exotique, doit s’attendre à voir se retourner contre lui la violence qu’il a déchainée. Bourdieu
On peut parler aujourd’hui d’invasion arabe. C’est un fait social. Combien d’invasions l’Europe a connu tout au long de son histoire ! Elle a toujours su se surmonter elle-même, aller de l’avant pour se trouver ensuite comme agrandie par l’échange entre les cultures. Pape François
Aujourd’hui, dans le contexte d’un affrontement de civilisations donnant lieu à un conflit armé ayant fait en un an des centaines de victimes sur le territoire national, il est logique que reviennent au premier plan les exigences de l’ordre public, et le juge des référés a d’ailleurs invoqué «le contexte de l’état d’urgence et des récents attentats» pour justifier sa décision en la fondant sur «un risque de troubles à l’ordre public».  (…) L’islam est, par nature, politique. On ne saurait trop le rappeler: l’islam est un système total qui mêle le religieux, le politique, le juridique, la civilisation. L’islam est un code de droit qui prétend remplacer le droit du pays d’accueil. Si bien que toute concession faite à l’islam comme religion est un abandon consenti à l’islam comme système politico-juridique ainsi qu’à la civilisation islamique. Face à l’islam, la laïcité conçue comme neutralité ne suffit pas. Le cas de figure n’est pas le même qu’avec le catholicisme. Notre laïcité s’est certes construite contre l’Église, mais en accord avec les paroles fondatrices du christianisme: rendre à César et à Dieu ce qui leur revient respectivement. L’islam est au contraire l’anti-laïcité par excellence, si bien que notre État laïque devrait le combattre beaucoup plus durement qu’il n’a combattu le catholicisme. [La Corse] C’est un exemple des troubles à l’ordre public que peut entraîner cet étalage sur les plages françaises des pratiques identitaires islamiques. Surtout dans le contexte des récents massacres commis par des islamistes au nom de leur dieu. Par ailleurs, il est clair qu’en Corse où la population est restée plus près de son sol, plus ancrée dans ses villages, elle se montre plus réactive face au processus de la conquête islamiste non dite mais bien réelle dont l’Europe occidentale est l’objet. Cependant, même dans l’Hexagone, de plus en plus de gens ont conscience du lien qui existe entre les carnages des terroristes islamistes et le folklore identitaire arabo-musulman qui est le terreau où se nourrit le djihadisme. (…) Notre pays est actuellement en guerre, et s’il ne veut pas être vaincu dans cette guerre, il doit savoir contre qui et contre quoi il se bat. Pour ne pas perdre une guerre, il faut impérativement nommer l’ennemi. Or, en l’espèce, celui-ci est double: d’une part les djihadistes violents qui massacrent dans notre pays; et d’autre part, les djihadistes «civilisationnels», qui œuvrent inlassablement à rendre toujours plus présents sur notre sol leur civilisation, leurs règles et leur mode de vie. À moyen et long terme, le plus grand danger pour les Français est la conquête feutrée de la France par le djihadisme civilisationnel, conquête qui s’opère au nom des droits de l’homme. Les femmes qui portent des vêtements de bain islamiques sont des militantes de la conquête de notre pays par un groupe humain porteur d’une civilisation antagoniste. Cet été, les plages sont la nouvelle partie de notre territoire que visent à s’approprier les islamistes. Jean-Louis Harouel
The furor of ignored Europeans against their union is not just directed against rich and powerful government elites per se, or against the flood of mostly young male migrants from the war-torn Middle East. The rage also arises from the hypocrisy of a governing elite that never seems to be subject to the ramifications of its own top-down policies. The bureaucratic class that runs Europe from Brussels and Strasbourg too often lectures European voters on climate change, immigration, politically correct attitudes about diversity, and the constant need for more bureaucracy, more regulations, and more redistributive taxes. But Euro-managers are able to navigate around their own injunctions, enjoying private schools for their children; generous public pay, retirement packages and perks; frequent carbon-spewing jet travel; homes in non-diverse neighborhoods; and profitable revolving-door careers between government and business. The Western elite classes, both professedly liberal and conservative, square the circle of their privilege with politically correct sermonizing. They romanticize the distant “other” — usually immigrants and minorities — while condescendingly lecturing the middle and working classes, often the losers in globalization, about their lack of sensitivity. On this side of the Atlantic, President Obama has developed a curious habit of talking down to Americans about their supposedly reactionary opposition to rampant immigration, affirmative action, multiculturalism, and political correctness — most notably in his caricatures of the purported “clingers” of Pennsylvania. Yet Obama seems uncomfortable when confronted with the prospect of living out what he envisions for others. He prefers golfing with celebrities to bowling. He vacations in tony Martha’s Vineyard rather than returning home to his Chicago mansion. His travel entourage is royal and hardly green. And he insists on private prep schools for his children rather than enrolling them in the public schools of Washington, D.C., whose educators he so often shields from long-needed reform. In similar fashion, grandees such as Facebook billionaire Mark Zuckerberg and Univision anchorman Jorge Ramos do not live what they profess. They often lecture supposedly less sophisticated Americans on their backward opposition to illegal immigration. But both live in communities segregated from those they champion in the abstract. The Clintons often pontificate about “fairness” but somehow managed to amass a personal fortune of more than $100 million by speaking to and lobbying banks, Wall Street profiteers, and foreign entities. The pay-to-play rich were willing to brush aside the insincere, pro forma social-justice talk of the Clintons and reward Hillary and Bill with obscene fees that would presumably result in lucrative government attention. Consider the recent Orlando tragedy for more of the same paradoxes. The terrorist killer, Omar Mateen — a registered Democrat, proud radical Muslim, and occasional patron of gay dating sites — murdered 49 people and wounded even more in a gay nightclub. His profile and motive certainly did not fit the elite narrative that unsophisticated right-wing American gun owners were responsible because of their support for gun rights. No matter. The Obama administration and much of the media refused to attribute the horror in Orlando to Mateen’s self-confessed radical Islamist agenda. Instead, they blamed the shooter’s semi-automatic .223 caliber rifle and a purported climate of hate toward gays. (…) In sum, elites ignored the likely causes of the Orlando shooting: the appeal of ISIS-generated hatred to some young, second-generation radical Muslim men living in Western societies, and the politically correct inability of Western authorities to short-circuit that clear-cut connection. Instead, the establishment all but blamed Middle America for supposedly being anti-gay and pro-gun. In both the U.S. and Britain, such politically correct hypocrisy is superimposed on highly regulated, highly taxed, and highly governmentalized economies that are becoming ossified and stagnant. The tax-paying middle classes, who lack the romance of the poor and the connections of the elite, have become convenient whipping boys of both in order to leverage more government social programs and to assuage the guilt of the elites who have no desire to live out their utopian theories in the flesh. Victor Davis Hanson
Le 1er août 2016, les ministres de l’Intérieur et du Logement ont publié un communiqué passé totalement inaperçu dans la torpeur de l’été mais d’une importance capitale sur le plan de l’évolution des mentalités et de l’idéologie politique française. Ce texte marque une inflexion de la conception française de l’immigration. Jusqu’alors, celle-ci était fondée sur la distinction entre l’immigration régulière et l’immigration illégale. La première, conforme à la loi, était destinée par exemple à accueillir des travailleurs dont la France peut avoir besoin, à former des étudiants dans l’intérêt de la France ou du pays d’origine, ou bien à assurer le principe d’unité familiale. Elle était évaluée à environ 200 000 personnes par an. En revanche, les migrants en situation irrégulière, entrés ou séjournant en infraction avec la loi, devaient impérativement repartir dans leur pays, volontairement ou par la contrainte. Tel était le principe. Cette différence, pour la première fois depuis que l’immigration est devenue un sujet politique au début des années 1980, semble désormais ni par l’Etat. Le migrant en situation irrégulière n’a plus vocation à être reconduit dans son pays, mais à être accueilli en France et pris en charge par la puissance publique, au même titre qu’un étranger en situation régulière ou qu’un citoyen français en difficulté. (…) Ce communiqué enterre donc de fait toute notion d’immigration irrégulière. Il abolit le clivage entre légalité et illégalité en matière d’immigration. Il va dans le sens de la loi du 7 mars 2016, dont les dispositions reviennent à rendre très difficiles l’application des mesures d’éloignement. Il proclame que la France a le devoir d’accueillir et de prendre en charge tout étranger sur son territoire, qu’il soit autorisé à entrer et à séjourner ou qu’il ne le soit pas. De facto, le principe ainsi proclamé abroge l’idée de frontière ou de respect du droit de l’entrée et de séjour. Les associations humanitaires, les idéologues, les partisans de la liberté totale d’immigrer en rêvaient depuis au moins quarante ans. M. Cazeneuve et Mme Cosse l’ont fait. La question est de savoir quel sera l’ampleur de l’appel d’air que cette transformation profonde de tous les fondements de la politique d’immigration française est susceptible provoquer à terme. Le communiqué annonce une France ouverte, qui n’éloigne plus ses migrants illégaux mais au contraire les accueille. Le potentiel d’émigration est élevé: des centaines de millions de personnes déshéritées et désœuvrées, dans ce monde en ébullition, ne songent qu’à trouver un point d’accueil. Reste à savoir si la France, qui compte cinq millions de chômeurs, de gigantesques problèmes de logement, des centaines de milliers de personnes vivant sous le seuil de pauvreté, un millier de cités sensibles dévastées par la violence, l’exclusion, le communautarisme, l’islamisme radical, si cette France a les moyens d’accueillir une immigration supplémentaire. Mais pour M. Cazeneuve et Mme Cosse, c’est une autre affaire. Et ce n’est visiblement pas la leur. Alexis Théas
Les policiers incarnent l’Etat, l’ordre public, la loi. Ils sont un symbole de la France traditionnelle. Dans une société en voie de décomposition, gagnée par une pagaille généralisée, la police incarne ce qui reste de l’ordre et de la discipline. Dans les zones de non droit gangrenées par le trafic de drogue, la violence aveugle, le communautarisme islamiste, le policier est le dernier gardien de la civilisation contre la barbarie. Tuer des policiers, pour le terroriste islamiste a une signification suprême: en finir avec le dernier vestige de l’autorité sur le territoire français. Le fait que le massacre du couple ait lieu à son domicile a un sens encore plus lourd. La guerre contre le monde occidental et la France est totale, sans concession, sans limites: tuer des personnes jusque dans le plus intime du foyer. La bataille a pour objectif le massacre pour le massacre. Elle est tournée vers une logique d’extermination. Mais la condition du policier français comme cible de la haine ne se limite pas au terrorisme islamiste. D’autres lui ont montré la voie… «A l’unisson, la foule chante: tout le monde déteste la police» rapporte un quotidien national le 5 avril dernier en compte-rendu d’une manifestation lycéenne. Chaque année, près de 8000 policiers et gendarmes sont blessés et une vingtaine tués. Les policiers, les gendarmes, parfois les militaires, sont en première ligne de toutes les expressions du chaos social et de la désintégration de l’autorité: violence des migrants clandestins du Calaisis et dans les squats, émeutes dirigées contre la loi «travail», à Paris comme en province, occupation de la place de la République par Nuit debout, violences lycéennes, déchaînement de hooliganisme à l’occasion de l’euro de football… A ces désordres ponctuels s’ajoute le chaos permanent des zones de non-droit et des cités sensibles: chaque année, près de 10% des policiers exerçant dans les départements les plus difficiles de la région parisienne sont blessés. Comment 120 000 policiers et un peu moins de gendarmes peuvent-ils tenir face à une telle exposition, un tel traitement? Tel est l’un des mystère de la France contemporaine. A la suite des attentats de «Charlie», des manifestations de solidarité avec la police se sont exprimées. Elles apparaissent aujourd’hui éphémères et sans lendemain. Le problème fondamental de la police de France est qu’elle n’est pas soutenue dans sa mission de protection de la société contre la barbarie. Les policiers en service dans les cités sensibles vivent un calvaire quotidien que la société veut ignorer: insultes, crachats, menaces de viol contre les femme policières, violences physiques. Les médias ne parlent jamais de ce sujet. Le réflexe «de la France d’en haut», des élites médiatiques, conditionnées depuis mai 1968 à haïr l’Etat et l’autorité, est de présenter le policier en oppresseur et le trublion ou le délinquant en victime. Les images de manifestants blessés dans l’activité de maintien de l’ordre public abondent dans les unes de la presse et des médias. En revanche, celles de policiers à terre sont soigneusement occultées. On parle abondamment des bavures policières mais jamais du martyre que subissent les policiers. Dans les commissariats les plus exposés, les suicides de policiers ne sont pas rares. De même, la justice a fait le choix de banaliser la police en la traitant sur le même plan que les auteurs d’infraction. En cas de plainte d’un policier blessé, les juridictions le placent sur le même plan que leur agresseur dans le cadre d’un procès à égalité des parties, avec confrontation obligatoire. Le malaise de la police française vient de ce qu’elle ne se sent pas protégée par la justice. Quant au pouvoir socialiste, obnubilé par sa posture de «gauche», et l’obsession de conserver ou reconquérir la sympathie des groupuscules gauchisants, il ne s’empresse pas d’apporter un soutien ferme et résolu à la police devenue le bouc-émissaire de la France du chaos. Policiers blessés ou tués, commissariats pris d’assaut et saccagés, voitures de police incendiées: la police porte aujourd’hui seule le poids du chaos français, dans un climat d’aveuglement et de déni généralisé. Le retour de l’autorité sur le territoire national et le respect de la police sera sans nul doute l’enjeu fondamental des élections de 2017. Pour l’instant, les politiques dans leur ensemble ne l’ont pas encore compris. Alexis Théas
There was a fundamental problem with the decision that you can see rippling now throughout the West. Ms. Merkel had put the entire burden of a huge cultural change not on herself and those like her but on regular people who live closer to the edge, who do not have the resources to meet the burden, who have no particular protection or money or connections. Ms. Merkel, her cabinet and government, the media and cultural apparatus that lauded her decision were not in the least affected by it and likely never would be. Nothing in their lives will get worse. The challenge of integrating different cultures, negotiating daily tensions, dealing with crime and extremism and fearfulness on the street—that was put on those with comparatively little, whom I’ve called the unprotected. They were left to struggle, not gradually and over the years but suddenly and in an air of ongoing crisis that shows no signs of ending—because nobody cares about them enough to stop it. The powerful show no particular sign of worrying about any of this. When the working and middle class pushed back in shocked indignation, the people on top called them “xenophobic,” “narrow-minded,” “racist.” The detached, who made the decisions and bore none of the costs, got to be called “humanist,” “compassionate,” and “hero of human rights.” The larger point is that this is something we are seeing all over, the top detaching itself from the bottom, feeling little loyalty to it or affiliation with it. It is a theme I see working its way throughout the West’s power centers. At its heart it is not only a detachment from, but a lack of interest in, the lives of your countrymen, of those who are not at the table, and who understand that they’ve been abandoned by their leaders’ selfishness and mad virtue-signalling. On Wall Street, where they used to make statesmen, they now barely make citizens. CEOs are consumed with short-term thinking, stock prices, quarterly profits. They don’t really believe that they have to be involved with “America” now; they see their job as thinking globally and meeting shareholder expectations. In Silicon Valley the idea of “the national interest” is not much discussed. They adhere to higher, more abstract, more global values. They’re not about America, they’re about . . . well, I suppose they’d say the future. In Hollywood the wealthy protect their own children from cultural decay, from the sick images they create for all the screens, but they don’t mind if poor, unparented children from broken-up families get those messages and, in the way of things, act on them down the road. From what I’ve seen of those in power throughout business and politics now, the people of your country are not your countrymen, they’re aliens whose bizarre emotions you must attempt occasionally to anticipate and manage. In Manhattan, my little island off the continent, I see the children of the global business elite marry each other and settle in London or New York or Mumbai. They send their children to the same schools and are alert to all class markers. And those elites, of Mumbai and Manhattan, do not often identify with, or see a connection to or an obligation toward, the rough, struggling people who live at the bottom in their countries. In fact, they fear them, and often devise ways, when home, of not having their wealth and worldly success fully noticed. Affluence detaches, power adds distance to experience. I don’t have it fully right in my mind but something big is happening here with this division between the leaders and the led. It is very much a feature of our age. But it is odd that our elites have abandoned or are abandoning the idea that they belong to a country, that they have ties that bring responsibilities, that they should feel loyalty to their people or, at the very least, a grounded respect. I close with a story that I haven’t seen in the mainstream press. This week the Daily Caller’s Peter Hasson reported that recent Syrian refugees being resettled in Virginia, were sent to the state’s poorest communities. Data from the State Department showed that almost all Virginia’s refugees since October “have been placed in towns with lower incomes and higher poverty rates, hours away from the wealthy suburbs outside of Washington, D.C.” Of 121 refugees, 112 were placed in communities at least 100 miles from the nation’s capital. The suburban counties of Fairfax, Loudoun and Arlington—among the wealthiest in the nation, and home to high concentrations of those who create, and populate, government and the media—have received only nine refugees. Some of the detachment isn’t unconscious. Some of it is sheer and clever self-protection. At least on some level they can take care of their own. Peggy Noonan
I have a fund of similar stories from female friends in France. There’s the one who was insulted by two women in headscarves while out jogging because she had on a pair of shorts; the friend who no longer travels on the Paris metro after a certain hour because, as a Muslim, she’s fed up with being insulted by men of her religion because she dares to wear a skirt and blouse; and the one who sold her baby’s car seat through an ad in the local paper. The man met her asking price but refused to shake the hand of a woman. Then there are the cases outside my immediate milieu. On the first day of Ramadan this year a Muslim waitress in a Nice bar was assaulted by two men. ‘Shame on you for serving alcohol during Ramadan,’ one of them screamed, as he attacked her. ‘If I were God, I would have you hanged.’ Last year in Reims a young woman sunbathing in a public park was set upon by a gang of teenage girls. They objected to her bikini, reported the newspapers, although the town’s authorities insisted there was no ‘religious’ aspect to the attack. Few believed them. That’s because such incidents are becoming more common across France. There was a spate of similar confrontations last summer in Lyon This important point is blithely ignored by naive liberal writers, particularly those in Britain, who have little understanding of the extent of extremism in France, where 100 of the country’s 2,500 mosques are controlled by Salafists, the most puritanical Islamic ideology. The Salafists want all women covered, at all times, and the burkini is part of their strategy. It is a symbol of Islamic purity with a clear message: good Muslims wear the burkini, bad ones wear the bikini. Toleration of the burkini will only embolden France’s ‘police of mores’ in their campaign of coercion. The Spectator
You may have noticed that Cannes, Nice, and a dozen other beach towns in France have just now adopted regulations banning the Islamic “burkini,” or full-body female swimsuit, from their beaches. And, as a result, we are right now undergoing a new outbreak of the by-now traditional and even folkloric American consternation over France and its antipathy to certain kinds of Islamic attire—the American consternation that, for a dozen years now, has rested on a single unchanging and unexamined assumption, as if nothing has changed during all these years, and no new information has emerged. The assumption is that France wants to regulate Islamic attire because the French are fundamentally biased against their Muslim minority. The French are frightened of the “Other.” They are unrepentant in their imperialist and colonialist hatreds for the peoples of North Africa. They are, in short, hopelessly racist. (…) Now, the American commentaries are, to be sure, not wrong in every instance. But they are wrong fundamentally, and the ways in which they are wrong seem never to diminish or vary or to yield to new information—which ought to alert us to their folkloric quality—namely, their origin in a folk belief about America. This is the belief that America is the home of the free, and France is not, and any desire to arrange things differently from how we Americans do can only be an aggression against common sense. In reality, the Islamic veil has a history in France. The North African immigrants who began arriving in France after World War II and especially in the 1960s were not fundamentalists, and they were not Islamists, and they did not normally dress in ostentatiously Islamic clothes. In the 1980s, the Islamist movement began to prosper in North Africa, however, and, after a while, a few imams with Islamist affiliations made their way to the French immigrant suburbs and housing projects. The Islamists recruited disciples. And they set about constructing their dreamed-of Quranic community as best they could—their proposed return to an imaginary 7th-century Medina, their effort to keep women out of sight or under wraps, their theory of a supernaturally evil Jewish conspiracy, and everything else. And the first step in their program was, of course, to impose the Islamist dress code on women. This meant obliging women to dress in a style that is indigenous to the Arabian peninsula, though not to North Africa—in clothing that is designed to conceal the female form and face, which the Islamists describe as authentically Islamic. (…) The French controversy over the veil—which, in the French debate, has meant the Islamic headscarf or hijab, too—got underway not with the arrival of the Muslim immigrants, but with the arrival of the Islamists. (…) And the question of how to interpret this dispute became, very quickly, a national debate in France, with plausible arguments on both sides. To wit, pro-veil: Shouldn’t a woman and even a schoolgirl have the right to dress in accordance with her own religious conscience? Isn’t religious attire a matter of individual right and religious freedom? (…) To which the anti-veil argument replied: No, the veil has been brought into the schools as a maneuver by a radical movement to impose its dress code. The veil is a proselytizing device, intended to intimidate the Muslim schoolgirls and to claim a zone of Islamist power within the school. And the dress code is the beginning of something larger, which is the Islamist campaign to impose a dangerous new political program on the public school curriculum in France. This is the campaign that has led students in the suburban immigrant schools to make a series of new demands—the demand that Rousseau and certain other writers no longer be taught; the demand that France’s national curriculum on WWII, with its emphasis on lessons of the Holocaust, be abandoned; the demand that France’s curricular interpretation of Middle Eastern history no longer be taught; the demand that co-ed gym classes no longer be held, and so forth. The wearing of veils in the schools, then—this is the beginning of a larger campaign to impose an Islamist worldview on the Muslim immigrants, and to force the rest of society to step aside and allow the Islamists to have their way. From this standpoint, opposition to the veil is a defense of the schools, and it is a defense of freedom and civilization in France, and it is not an anti-immigrant policy. (…) Naturally, the hearings and the passage of a law (about school dress) and then another law a few years later (about full-face veils in public) and the issuing of various regulations did not bring the argument to an end. That is because these controversies are, by nature, without any obvious resolution. On one side, in France, there is good reason for immigrants and their allies to complain about imperialist holdovers and larger bigotries in the culture, and reason to worry that anti-Islamist laws and regulations may spill over into an anti-immigrant campaign. And there has been no shortage of pious Muslim women willing to say that, in their own instance, they are not victims of the Islamists, and they wish to wear Islamic attire strictly for reasons of individual religious conscience, regardless of what anyone might say. These arguments are unanswerable. Then again, the French public as a whole, ancestral Gauls and new arrivals alike, has had every reason to grow ever more frightened of the Islamist movement, which has grown over the years, until by now it has come to dominate the young generation in entire neighborhoods in the immigrant districts—which means the French as a whole have every reason to look for simple regulatory ways to discourage the movement, beginning with legislation against the Islamist dress code. This argument, too, is unanswerable. Here, then, is a debate that will not come to a close. And yet, to read some of the American reporters and commentators, you would suppose that France has been consumed with these continuing quarrels, and that France’s Muslim population as a whole has been shuddering in resentment over the laws and regulations. But France has not been consumed, and the Muslims as a whole have not been shuddering, even if some have been. The most controversial of the laws was the first one, banning ostentatious religious symbols in the schools—which led a good many people to predict that, once the law was put into effect, the French Muslims were going to react furiously. But only the Americans were furious. President Barack Obama himself denounced the law (in his Cairo speech of 2009). A great many French Muslims appear, on the other hand, to have accepted and approved the law. It was because Muslim parents do not want their children to be drawn into a reactionary medievalist religio-political cult. They want their daughters to grow up to be Muslim Frenchwomen with the rights and privileges of other Frenchwomen. If the Islamists and their dress code are suppressed in the schools, then, this can only be good. But then, some commentators have always found it difficult to remember that Islamists are not the voice of authenticity for the Muslim immigrants in France. The Islamists are a threat to the immigrants, as well as to everyone else. And if the laws and regulations succeed in making life harder for the Islamist movement, the great mass of the French Muslims will be the first to benefit. (…) It is true that, in France, people take their secularism a little further than Americans tend to do, and this is partly on historical grounds. In America, we worry about freedom of religion, but in France, where everyone remembers the Catholic past and the religious wars, people worry about freedom from religion. They do not want to be tyrannized by theological fanatics. The Islamist movement is, from this point of view, all too familiar to the French—one more clericalist current that wishes to imposes its theological doctrines on everyone else. And, in the face of the Islamist fanaticism, the French are grateful for their secularist traditions and laws. Then again, the French take their secularism a little further than we Americans do also because they are willing to grant government a larger administrative role than Americans tend to do. Americans are allergic to government regulation, or pretend to be, but the French do not even pretend to be. I realize that a great many Americans believe that, as a result of the French willingness to accept government regulation, France has become an impoverished Communist despotism. But have you been to France? Perhaps it is true that labor regulations have lately become an obstacle to high employment. Even so, France is, in many respects, a better-run country than the United States. And the French naturally look to the government to apply secularist principles even in areas of life that Americans might regard as outside the zone of government, local or national. The permissibility of religious attire, for instance. And the French see something attractive in their government regulations. (…) The entirely comprehensible and translatable laïcité, which is the secular republican ideal: This is what most French people want—even if some French people are bigots. The secular republican ideal is what most French Muslims want—even if some French Muslims have been seduced by the Islamist manias and hatreds. This is what the immigrants from North Africa came to France in hope of finding. The debate over how best to contain and suppress the Islamist movement has taken place within the framework of that idea. (…) In France, there is an ancient and curious habit of mindless and self-flattering anti-Americanism, and in America, there is an ancient and curious and equivalent habit of sneering mindlessly at the French. This is the American habit that, for a dozen years now, has led the American commentators to see in France’s republican secularism a racist attack on individual freedom, instead of an antiracist defense of individual freedom. Paul Berman
En Syrie, à la guerre contre Daech se superposent d’autres guerres où les alliés d’hier dont devenus les ennemis d’aujourd’hui. Et inversement. Il n’y a pas une guerre mais des guerres en Syrie. Celle contre Daech, celle contre Bachar al-Assad et celle entre groupes rebelles. Au bout de cinq longues années de guerre civile, le pays est devenu une véritable mosaïque de factions armées. Forces Kurdes, islamistes ou rebelles « modérés », les alliances se font et se défont au gré des agendas politiques et militaires des uns et des autres, du rapport de force en présence ou des enjeux locaux. Les ennemis d’hier peuvent se retrouver les amis du jour et inversement. A cela s’ajoute les stratégies des puissances régionales et occidentales qui s’activent sur le terrain pour atteindre leurs objectifs parfois contradictoires : asseoir son hégémonisme régional ou lutter contre l’expansionnisme de Daech. Les deux pouvant s’entrechoquer. (…) Dans le nord de la Syrie, les Forces de protection du peuple (YPG) du Parti de l’union démocratique (PYD), proche du Parti des travailleurs du Kurdistan (PKK) turc, dominent le terrain. Depuis octobre 2015, les YPG font partie des Forces Démocratiques Syriennes (FDS), à dominante kurde, qui rassemble Kurdes, combattants arabes, Yézidis ou milices chrétiennes. Les FDS sont soutenus par Washington et Paris qui leur apportent l’appui de leurs aviations, du matériel (missiles, munitions) et formateurs sur le terrain dans leur guerre contre Daech.(…) Les YPG se sont donnés pour objectif la création d’un Kurdistan Syrien (Rojava) réunissant les trois cantons de Djézireh, Kobané et Afrin actuellement séparés des territoires kurdes par une zone de 65 km toujours aux mains de l’EI. Une réalisation que Recep Erdogan, le président Turc, ne veut voir aboutir pour rien au monde. L’opération lancée le 24 août par l’armée turque sur le territoire syrien, sous couvert de frapper des positions de Daech, n’a pour objectif que de stopper l’avancée des YPG  vers le canton d’Afrin, au nord-ouest de la Syrie. Afin d’éviter tout possibilité de constitution de ce Rojava. Marianne
Ce mercredi 24 août, l’armée turque a lancé ses soldats à l’assaut de Jarablos, ville syrienne frontalière de la Turquie, aux mains de l’EI depuis 2013. Sous le nom de code « Bouclier de l’Euphrate », le Premier ministre turc, Binali Yildirim, a expliqué dans un communiqué que « les forces armées turques et les forces aériennes de la coalition internationale ont lancé une opération militaire visant à nettoyer le district de Jarablos de la province d’Alep de l’organisation terroriste Daech ». De son côté, le président Recep Erdogan, dans un discours à Ankara, a apporté une précision de taille : « Depuis quatre heures nos forces ont lancé une opération contre les groupes terroristes de Daech et du PYD ». Pour Erdogan, l’opération vise donc les combattants d’Abou Bakhr al Baghdadi mais aussi les Kurdes de Syrie de la branche armée du Parti de l’union démocratique (PYD), les Forces de protection du peuple (YPG). Des Kurdes qui se battent pour eux-mêmes sur place contre Daech, ennemi visé par Erdogan. (…) Le nom de l’opération « Bouclier de l’Euphrate » est d’ailleurs loin d’être anodin. Depuis les premières réussites militaires des YPG, Erdogan avait bien signifié que l’Euphrate constituait une « ligne rouge » à ne pas franchir pour les Kurdes. Mais forts de leurs victoires répétées sur le terrain, les YPG, après la formation des FDS en octobre 2015, avaient reçu le soutien des Etats-Unis. Appui de taille qui leur avait permis de franchir le Rubicon. Jusqu’à ce surprenant revirement de l’état-major américain qui se range du côté de cette entrée en guerre de la Turquie contre les YPG. Joe Biden, le vice-président américain, en visite ce 24 août à Ankara, a ainsi déclaré que les kurdes syriens perdraient le soutien des Etats-Unis s’ils ne se retiraient pas de la rive ouest de l’Euphrate. Un tournant d’autant plus surprenant qu’aux côtés des soldats d’Erdogan, à en croire les autorités turques, combattent des supplétifs issus de l’Armée Syrienne Libre (ASL). Marianne
The Muslim population in Britain has grown by more than 500,000 to 2.4 million in just four years, according to official research collated for The Times. The population multiplied 10 times faster than the rest of society, the research by the Office for National Statistics reveals. In the same period the number of Christians in the country fell by more than 2 million. Experts said that the increase was attributable to immigration, a higher birthrate and conversions to Islam during the period of 2004-2008, when the data was gathered. They said that it also suggested a growing willingness among believers to describe themselves as Muslims because the western reaction to war and terrorism had strengthened their sense of identity. Muslim leaders have welcomed the growing population of their communities as academics highlighted the implications for British society, integration and government resources. David Coleman, Professor of Demography at Oxford University, said: “The implications are very substantial. Some of the Muslim population, by no means all of them, are the least socially and economically integrated of any in the United Kingdom … and the one most associated with political dissatisfaction. You can’t assume that just because the numbers are increasing that all will increase, but it will be one of several reasonable suppositions that might arise.” Professor Coleman said that Muslims would naturally reap collective benefits from the increase in population. “In the growth of any population … [its] voice is regarded as being stronger in terms of formulating policy, not least because we live in a democracy where most people in most religious groups and most racial groups have votes. That necessarily means their opinions have to be taken and attention to be paid to them.” The Times (2009)
De l’attaque de « Charlie Hebdo » et de l’« Hyper casher » en janvier 2015 à la mort du père Jacques Hamel à Saint-Etienne-de-Rouvray, mardi 26 juillet, ce sont 236 personnes qui ont perdu la vie dans des attentats et attaques terroristes, qui ont également fait des centaines de blessés. Les décodeurs
Il y a à peine plus de 3 millions de musulmans aux Etats-Unis, soit 1 pour cent de la population. C’est donc un peu comme si l’on assistait à l’inversion de la situation qui prévalait dans les années 1920, quand la France comptait à peine 5.000 Noirs et la «négrophilie» tenait le haut du pavé à Paris. À l’époque, l’élite française ne trouvait pas de mots assez durs pour fustiger le «racisme américain». Géraldine Smith
Selon un sondage YouGov publié ce jeudi, la majorité des Britanniques défend une interdiction de la burka, et près de la moitié celle du burkini. Contrairement à la France, aucune loi ne défend en Grande-Bretagne le port du voile intégral. Le débat sur le burkini n’agite pas seulement la France. Tout l’été, entre rixes en Corse et avis du Conseil d’Etat, l’actualité a été accaparée par la polémique sur ces maillots de bain islamiques, qui couvrent l’intégralité du corps. De l’autre côté de la Manche, un sondage YouGov vient d’être dévoilé, qui montre que la majorité des citoyens britanniques sont opposés à la burqa et au burkini dans leur pays. 57% des personnes interrogées se disent ainsi favorables à une interdiction du voile intégral, qui cache également le visage de la femme, contre seulement 25% opposés à cette mesure. Concernant le burkini, 46% des sondés estiment qu’il devrait être interdit sur les plages, quand 30% pensent le contraire. L’institut de sondage précise que plus le sondé est jeune, plus il a tendance à être opposé à l’interdiction. En revanche, le sexe de la personne interrogé n’est pas déterminant dans sa réponse, puisque 56% des femmes soutiennent l’interdiction de la burqa pour 58% de l’ensemble des répondants. Au Royaume-Uni, aucune loi n’interdit pour l’instant le port de la burqa, contrairement à la France. Valeurs actuelles
Here in Britain, banning the burka is a topic of discussion in the UKIP leadership contest after candidate Lisa Duffy called for a ban on wearing them in public places. New research from YouGov suggests this would be a popular policy with a majority of the public (57%) supporting a ban on wearing the burka in the UK, whilst just 25% are against outlawing it. (…) Looking at attitudes to burkinis, again the UK is more in favour of banning them, although less strongly – 46% of people would support a burkini ban and 30% would oppose one. Looking elsewhere, YouGov has found a similar level of support for a burka ban in Germany (62% supporting a ban and 27% opposing), whilst in the US a ban is strongly opposed, with 59% of people opposing the ban and just 27% supporting it. YouGov (2016/08/31)
Vous parlez de Marianne ! Marianne, le symbole de la République ! Elle a le sein nu parce qu’elle nourrit le peuple ! Elle n’est pas voilée, parce qu’elle est libre ! C’est ça la République ! C’est ça Marianne ! C’est ça que nous devons toujours porter ! Manuel Vals
Y a tout un conflit sur la poitrine dénudée de Marianne…(…) En fait, progressivement, deux images de Marianne co-existent et sont concurrentes, car il y a deux conceptions de la république (…) Il y a la marianne « sage », cheveux attachés, seins couverts, pas d’arme, sagement assise (…) Et la Marianne révolutionnaire, cheveux détachés, bonnet phrygien, poitrine découverte, combattante et armée (…) La première est la Marianne des républicains libéraux conservateurs, la seconde des radicaux révolutionnaires. Mathilde Larrere
Manuel Valls, the Socialist prime minister, called the burkini an “enslavement” of women, and claimed it was part of a political project to impose Islamist rules on France. He noted that Marianne, a female figure symbolising the French nation, is classically depicted bare-breasted. The implication seemed to be that women in burkinis are un-French, while true French women go topless. The Economist
À l’étranger, l’interdiction du burkini sur certaines plages françaises a suscité une vague de critiques dans les pays anglo-saxons, qui perçoivent la mise à l’index de vêtements religieusement connotés comme un frein à l’intégration. «Absurdité française», a lancé l’éditorialiste David Aaronovitch dans le quotidien The Times en estimant que de telles interdictions ne pouvaient qu’être l’œuvre d’«esprits tordus» et créer plus de problèmes. Croiser au Royaume-Uni une femme intégralement voilée dans certaines villes ou quartiers à forte population musulmane n’est pas chose rare et ne déclenche pas les mêmes polémiques qu’en France. (…) Ce clivage entre Britanniques et Français s’explique par les différences culturelles entre les deux pays, entre politique d’assimilation à la française et multiculturalisme britannique, avance le Dr Sara Silvestri, de la City University de Londres. «Ces deux modèles d’intégration sont en crise: ils ne sont plus appliqués ou compris de manière claire et chaque pays regarde ce que fait l’autre pour en tirer des leçons», note-t-elle. La Croix
Vous allez dans certaines petites villes de Pennsylvanie où, comme dans beaucoup de petites villes du Middle West, les emplois ont disparu depuis maintenant 25 ans et n’ont été remplacés par rien d’autre (…) Et il n’est pas surprenant qu’ils deviennent amers et qu’ils s’accrochent à leurs fusils ou à la religion, ou à leur antipathie pour ceux qui ne sont pas comme eux, ou encore à un sentiment d’hostilité envers les immigrants. Barack Obama
Nous qui vivons dans les régions côtières des villes bleues, nous lisons plus de livres et nous allons plus souvent au théâtre que ceux qui vivent au fin fond du pays. Nous sommes à la fois plus sophistiqués et plus cosmopolites – parlez-nous de nos voyages scolaires en Chine et en Provence ou, par exemple, de notre intérêt pour le bouddhisme. Mais par pitié, ne nous demandez pas à quoi ressemble la vie dans l’Amérique rouge. Nous n’en savons rien. Nous ne savons pas qui sont Tim LaHaye et Jerry B. Jenkins. […] Nous ne savons pas ce que peut bien dire James Dobson dans son émission de radio écoutée par des millions d’auditeurs. Nous ne savons rien de Reba et Travis. […] Nous sommes très peu nombreux à savoir ce qu’il se passe à Branson dans le Missouri, même si cette ville reçoit quelque sept millions de touristes par an; pas plus que nous ne pouvons nommer ne serait-ce que cinq pilotes de stock-car. […] Nous ne savons pas tirer au fusil ni même en nettoyer un, ni reconnaître le grade d’un officier rien qu’à son insigne. Quant à savoir à quoi ressemble une graine de soja poussée dans un champ…David Brooks
Well, my joke is that I consider myself a bobo with bad grades. If I’d studied more, I would have gotten into Harvard and I could afford the big kitchen and all that. But I am a bobo in some sense. You know, the essence of bobo life is people who consider themselves sort of artistic or writers or intellectuals but find themselves in the world of making money, in the world of commerce. And so I certainly am in that. You know, I consider myself a writer, and I live for ideas and things like that. But I also want a big house, so I’m caught between money and spirituality. David Brooks
En présence de la diversité, nous nous replions sur nous-mêmes. Nous agissons comme des tortues. L’effet de la diversité est pire que ce qui avait été imaginé. Et ce n’est pas seulement que nous ne faisons plus confiance à ceux qui ne sont pas comme nous. Dans les communautés diverses, nous ne faisons plus confiance à ceux qui nous ressemblent. Robert Putnam
Robert Putnam a découvert que plus la diversité dans une communauté est grande, moins les gens votent et moins ils donnent à des associations caritatives et travaillent à des projets communautaires. (…) Dans une étude récente, Glaeser et son collègue Alberto Alesina ont démontré qu’à peu près la moitié de la différence dans les dépenses sociales entre les Etats-Unis et l’Europe — l’Europe dépense bien plus — peut être attribuée à la diversité ethnique plus grande de la population américaine. Michael Jonas
Pour le chercheur en sciences politiques de l’Université du Michigan, Scoot Page, dans les lieux de travail de haut niveau, les différentes manières de penser parmi des personnes de différentes cultures peuvent être un avantage. “puisqu’elles voient et appréhendent le monde différemment que vous, c’est provocant. Mais la fréquentation de personnes différentes peut stimuler la créativité de tous. Les équipes diverses tendent à être plus productives.” (…) Autrement dit, les membres de communautés plus diverses peuvent faire plus de bowling seuls, mais les tensions créatrices lâchées par ces différences dans le lieu de travail peuvent propulser ces mêmes endroits à la pointe de l’économie et de la culture créatrice. (…) Page appelle ça le “paradoxe de diversité.” Il pense que les effets à la fois positifs et négatifs de la diversité peuvent coexister dans les communautés, mais qu’il doit y avoir une limite.” Si l’investissement civique tombe trop bas, il est facile d’imaginer que les effets positifs de la diversité puissent tout aussi bien commencer à s’affaiblir. Michael Jonas
Si les bobos vantent la diversité, ce sont les ouvriers français qui ont été au contact des immigrés dans la capitale. Ce sont eux qui ont amorti l’intégration. Michèle Tribalat
Ce concept de “droitisation” est le plus sûr indice de la confusion mentale qui s’est emparée de certains esprits. Si la “droitisation” consiste à prendre en compte la souffrance sociale des Français les plus exposés et les plus vulnérables, c’est que les anciennes catégories politiques n’ont plus guère de sens… et que le PS est devenu – ce qui me paraît une évidence – l’expression des nouvelles classes dominantes. (…) Est-ce Nicolas Sarkozy qui se “droitise” en plaçant la maîtrise des flux migratoires au cœur de la question sociale ou la gauche qui se renie en substituant à la question sociale le combat sociétal en faveur d’un communautarisme multiculturel ? L’impensé du candidat socialiste sur l’immigration est tout sauf accidentel : il témoigne d’une contradiction à ce jour non résolue. L’idéologie du “transfrontiérisme” n’est pas celle des Français. Près de deux Français sur trois et près d’un sympathisant de gauche sur deux approuvent la proposition de Nicolas Sarkozy de réduire de moitié l’immigration légale. Le projet que porte Nicolas Sarkozy s’adresse à tout l’électorat populaire. Il est clairement le candidat d’une Europe des frontières. C’est en cela qu’il est le candidat du peuple qui souffre de l’absence de frontières et de ses conséquences en chaîne : libre-échangisme sans limites, concurrence déloyale, dumping social, délocalisation de l’emploi, déferlante migratoire. Les frontières, c’est la préoccupation des Français les plus vulnérables. Les frontières, c’est ce qui protège les plus pauvres. Les privilégiés, eux, ne comptent pas sur l’Etat pour construire des frontières. Ils n’ont eu besoin de personne pour se les acheter. Frontières spatiales et sécuritaires : ils habitent les beaux quartiers. Frontières scolaires : leurs enfants fréquentent les meilleurs établissements. Frontières sociales : leur position les met à l’abri de tous les désordres de la mondialisation et en situation d’en recueillir tous les bénéfices. Patrick Buisson
On brode beaucoup sur la non intégration des jeunes de banlieue. En réalité, ils sont totalement intégrés culturellement. Leur culture, comme le rap, sert de référence à toute la jeunesse. Ils sont bien sûr confrontés à de nombreux problèmes mais sont dans une logique d’intégration culturelle à la société monde. Les jeunes ruraux, dont les loisirs se résument souvent à la bagnole, le foot et l’alcool, vivent dans une marginalité culturelle. En feignant de croire que l’immigration ne participe pas à la déstructuration des plus modestes (Français ou immigrés), la gauche accentue la fracture qui la sépare des catégories populaires. Fracture d’autant plus forte qu’une partie de la gauche continue d’associer cette France précarisée qui demande à être protégée de la mondialisation et de l’immigration à la « France raciste ». Dans le même temps, presque malgré elle, la gauche est de plus en plus plébiscitée par une « autre France », celle des grands centres urbains les plus actifs, les plus riches et les mieux intégrés à l’économie-monde ; sur ces territoires où se retrouvent les extrêmes de l’éventail social (du bobo à l’immigré), la mondialisation est une bénédiction. Christophe Guilluy
Ce qui définit cette classe qui se sent menacée de déclassement, c’est son incapacité à ériger des frontières symboliques avec un monde qu’elle juge menaçant. Le bobo de Belleville, qui habite en plein cœur d’un quartier très métissé, peut résider dans un immeuble de lofts, socialement homogène, et contourner la carte scolaire. Les prolétaires de la Picardie, eux, n’ont pas les moyens d’ériger ce type de frontière invisible. C’est pour ça que cette classe populaire exprime aujourd’hui une demande d’Etat fort et de protectionnisme. La question sociale est centrale pour elle, à la condition qu’elle se combine avec une question d’ordre culturel. (…) Sur ces questions culturelles et identitaires, la gauche tient un discours peu clair. Car elle a la trouille de dire les choses. Je pense qu’on vit désormais dans une société multiculturelle sans oser le dire. Pour la première fois dans notre histoire, dans certains espaces, se pose la question d’appartenir à une majorité ou à une minorité relative. C’est ce que révèle l’épisode sur la viande halal : au-delà la question de l’étiquetage, le sentiment diffus de pouvoir devenir, sans le savoir, minoritaire, est très présent. (…) C’est compliqué pour [François Hollande] car il ne faut pas désespérer «Boboland», c’est-à-dire ces classes intellectuelles et supérieures qui vivent en centre-ville, profitent des bienfaits de la mondialisation et votent en majorité pour la gauche. Je dis cela sans mépris. C’est une réalité sociologique importante pour la gauche. Il est difficile de tenir un discours pour cette France des centres-ville et celle rejetée à la périphérie. Christophe Guilluy
Dans Bobo au contraire, il y a bourgeois […] Reste que le principe de générosité connaît ses limites. On peut soutenir les enfants de sans-papiers et contourner discrètement la carte scolaire. Par ailleurs, le bobo a beau se rattacher à la tradition ouvriériste du Paris faubourien, rien ne le déstabilise plus qu’un prolo blanc (…) Le pauvre du bobo, c’est l’étranger fraichement immigré qui vit à ses côtés dans les cités HLM du nord-est parisien. Contrairement au prolo, l’immigré est une personne éminemment sympathique, avec qui vous voudrez entretenir une relation placée sous le signe du rapport interculturel. Christophe Guilluy
Belleville est un territoire à part dans la métropole parisienne. On y retrouve des populations situées aux deux extrêmes de la pyramide sociale. D’un côté donc, les fameux bourgeois-bohèmes, qui investissent les anciens immeubles ouvriers remis à neuf. De l’autre, des familles maghrébines ou noires-africaines, regroupées dans les grands ensembles HLM. D’un côté, la constellation des bars «tendance» et des lofts pour bienheureux. De l’autre, des isolats comme la cité Piat, où se concentrent tous les stigmates de la précarité sociale : 17% de chômage, 22% de familles bénéficiaires d’aides sociales et une petite délinquance suffisamment ancrée pour que le quotidien des habitants soit rythmé par les descentes musclées des flics. (…) De fait, si les bourgeois-bohèmes sont souvent les premiers à se réjouir de la mixité colorée du quartier, leur arrivée massive se solde paradoxalement par l’éviction des classes populaires. (…) Vivre à Belleville n’est pas une punition. Et tous les enfants de la cité, loin s’en faut, ne sont pas dans la conflictualité. Certains tirent même partie des évolutions en cours. De jeunes patrons de bars kabyles ont su ainsi métamorphoser les vieux tripots communautaires de leurs pères pour les adapter au goût des branchés. De l’autre côté, tous les bobos ne vivent pas nécessairement en parias. Raul Velasco s’est fait voler un Nikon et du numéraire il y a quelques mois par une bande extérieure au quartier. Le «caïd du coin» a été contacté, et le Nikon est revenu dans la journée. Le Nouvel Obs
Si on abandonne l’assimilation, il faut également consentir à faire son deuil de la mixité sociale à laquelle les autochtones se plient à condition qu’on ne les oblige pas à voisiner avec des personnes dont le mode de vie est trop différent des leurs. On ne peut pas à la fois désirer respecter les différents usages et empêcher les individus de choisir leur voisinage. Philippe d’Iribarne
Je loue un appartement en face de l’église Saint-Bernard. Je me suis installée dans le quartier en 2004 parce que je voulais un peu d’exotisme. (…) Il y a trop de vandalisme, trop de violences, trop de jeunes encapuchonnés. Sylvia Bourdon
La première face du problème, c’est la méfiance réciproque. Méfiance des non-musulmans à l’égard des musulmans, et méfiance des musulmans à l’égard du reste de la société. Les musulmans ont tendance à rester sur leur quant-à-soi, gardant une position purement défensive et n’intervenant dans l’espace public que pour leurs affaires propres. Et pour se plaindre de l’«islamophobie». Du côté des non-musulmans, on ne sait parler que le langage de la laïcité. Les uns et les autres, nous sommes confrontés à la limite de la disposition collective dans laquelle nous sommes respectivement engagés. L’appréhension des non-musulmans à l’égard des quelques millions de musulmans installés en France est avant tout déterminée par le fait que ceux-ci sont une partie du vaste ensemble du monde arabo-musulman – l’oumma, la communauté des croyants parcourue aujourd’hui de mouvements extrêmement destructeurs. Le problème majeur, c’est cette dépendance des musulmans français à l’égard de l’ensemble musulman. Leurs organisations sont largement influencées par leurs pays d’origine, en particulier l’Algérie et le Maroc. Leurs associations cultuelles et culturelles sont dépendantes financièrement de pays et d’organisations étrangères qui, parfois – je pense aux pays du Golfe -, ont une conception de la vie sociale ou personnelle très éloignée de ce que nous considérons comme juste. (…) il n’y a pas tellement de vie commune. On observe une extension et une consolidation d’îlots de sociabilité distincts. Certains quartiers, certaines communes, notamment dans le sud de la France, sont devenus parfaitement homogènes : boucheries exclusivement halal, présence dans la rue presque exclusivement masculine… Bien sûr, les musulmans étant très nombreux en France, les parcours varient énormément. Un nombre indéterminé d’entre eux est entré franchement dans la vie nationale. Je crois cependant que la cristallisation communautaire se confirme plutôt qu’elle ne tend à disparaître. (…) Au sens strict et originel du terme, la laïcité signifie la séparation de l’institution religieuse et de l’institution politique. L’Eglise ne commande pas à l’Etat, l’Etat ne commande pas à l’Eglise. Et l’école publique, ouverte à tous, est indépendante de toute influence religieuse. Puisque la laïcité a effectivement réglé un certain nombre de problèmes dans le passé, on s’imagine que nous pouvons l’appliquer à nos problèmes contemporains. Mais pour ce faire, nous en changeons le sens. Aujourd’hui, on voudrait faire de la laïcité un projet de société. On envisage une sorte de neutralisation religieuse de la société. Cette entreprise me paraît assez mal conçue. La religion est une chose sociale, elle s’exprime naturellement dans la société. Le projet de la rendre la plus invisible possible dans l’espace public nous engage dans une entreprise indéterminée et illimitée. Si l’on ne se contente pas de quelques mesures cosmétiques limitant les signes religieux dans l’espace public, si l’on entend parvenir à un «espace public nu» (et sans signes religieux) comme disent les Américains, on s’engage alors dans une entreprise qui a quelque chose de tyrannique. (…) Le but est de permettre une participation plus complète et plus heureuse des musulmans à la vie nationale. Comment ? Il est entièrement légitime que la République interdise certaines conduites autorisées par l’islam, comme la polygamie et le voile intégral. Mais, en général, je suis sceptique sur l’efficacité d’une réforme des mœurs par la loi. Je crois davantage à une démarche indirecte qui inviterait les musulmans à sortir de leur quant-à-soi et à entrer vraiment dans la vie commune, ce qui aurait des conséquences sur leur manière de vivre. Je suggère alors que l’on soit moins vétilleux, moins en garde, par exemple contre leurs pratiques alimentaires, afin que les musulmans soient plus confiants dans la société où ils se trouvent maintenant, que soit facilité leur engagement dans l’aventure française, et que leur avenir soit du côté de l’appartenance à cette nation européenne qu’est la France. (…) Il faut être exigeant sur l’aspect politique, c’est-à-dire sur l’indépendance organisationnelle, financière, intellectuelle, des musulmans français, ou des Français musulmans. Pour que les musulmans inscrivent leur vie dans l’espace français, les gouvernements doivent prendre certaines décisions. Depuis la constitution du Conseil français du culte musulman, il n’y a eu aucun progrès. Cette institution est largement décorative et n’accomplit pas ce que l’on attendait d’elle. Elle est d’ailleurs extrêmement opaque et divisée, et le moins que l’on puisse dire est qu’elle n’inspire guère confiance ni aux musulmans ni aux autres. Les musulmans ne peuvent pas vivre indéfiniment dans cette incertitude d’appartenance. Dans ce contexte, la question de la langue est décisive. Le français est la langue de la République : le gouvernement serait dans son droit en pressant les associations musulmanes d’être instruites par des figures d’autorité françaises, parlant français, et ne dépendant pas de pays étrangers. Aucun gouvernement français n’a encore pris de mesure sérieuse en ce sens. Ils sont plutôt tentés de sous-traiter la question de la formation des imams à un pays musulman «ami». (…) Il est vrai que je prends très au sérieux la composante chrétienne de la France. Le langage public actuel tend à parler de la vie sociale uniquement en termes de droits individuels. C’est très réducteur car nous appartenons aussi à des groupes, à des formes de vie communes. Nous devons cerner plus précisément le caractère de cette France dans laquelle nos concitoyens musulmans s’inscrivent et dont ils doivent devenir les participants à part entière. On ne peut pas simplement dire que l’islam entre dans un pays laïc. Notre régime politique est laïc, mais notre pays est par ailleurs marqué par certaines traditions et par une longue et complexe éducation, dont le christianisme fait partie. De même que nous avons décidé que la nation était derrière nous, nous pensons que la religion appartient au passé. C’est une double illusion. Evidemment, nous ne reviendrons pas à «la France toute catholique», mais dans la redéfinition constante de la communauté nationale, les religions, y compris le christianisme, auront leur part, proportionnelle à leur dévouement. (…) [la nation] C’est la question fondamentale, indépendamment de la question musulmane. Ce que l’on a espéré longtemps de l’Europe n’advient pas ou advient de moins en moins. Cela fait des décennies que nous sommes supposés dire adieu aux nations. Néanmoins, comme le montre la crise migratoire, dès qu’il y a un problème sérieux, celles-ci reviennent au premier plan. L’essentiel de nos vies se situe toujours au sein des nations. Elles ne ressemblent plus guère à celles de jadis – elles sont moins sûres d’elles-mêmes, moins orgueilleuses – mais l’expérience politique déterminante reste nationale. C’est seulement dans cet espace que l’on peut conduire une éducation complète et partagée, jusqu’à trouver un chemin de perfectionnement commun. Le sentiment national est aujourd’hui malheureux et réactif. On se sent menacé par l’immigration, par la mondialisation, par toutes sortes de choses. Cette réassociation, à laquelle les musulmans prendraient part, et dans laquelle tous les Français redécouvriraient l’importance de l’association nationale comme cadre de production d’une nouvelle vie commune, me paraît être une perspective encourageante. Mais je ne prophétise pas. Pierre Manent
L’idée me parait fondamentalement juste que le (…) rôle de la religion catholique dans l’histoire de la France, mais aussi dans la vie sociale du pays, dans la conscience du pays, soit reconnu dans des formes publiques. Or, depuis trente ans, nous avons convenu d’entériner le gros mensonge selon lequel il n’y a pas de problème musulman en postulant qu’il ne peut y avoir chez nous de problème posé par une religion puisque nous avons trouvé la solution à tous les problèmes de cette sorte : la laïcité.(…) Nous nous sommes rendus prisonniers d’une définition beaucoup trop restrictive du régime français en le réduisant à la laïcité. Nous devons élargir notre conscience de nous-mêmes, et dans cet élargissement faire une place adéquate au catholicisme qui joue un si grand rôle dans l’histoire et la conscience de la France. (…) Ce serait un élément essentiel pour donner physionomie et consistance à la communauté qui accueille les musulmans. Ceux-ci ont une conscience collective très forte de leur religion, qui nourrit des affects sociaux, des mœurs partagées extrêmement prégnantes. On ne peut leur donner pour seule destination une société exclusivement définie par les droits individuels, par la neutralité de l’État et des institutions à l’égard de la religion, c’est les inviter dans un lieu vide, dans un terrain vague: que la société des individus les révulse ou les tente, ou les deux, elle ne leur apporte aucun principe nouveau de réunion, elle ne leur donne aucune raison de sortir de l’identification entière à l’islam pour participer à une autre forme de communion. Pour que les musulmans puissent être accueillis décemment et puissent vivre heureusement en France, il importe qu’ils sachent qu’ils ne sont pas dans une nation musulmane, que cette nation est de marque chrétienne, que les juifs y jouent un rôle éminent, que la religion n’y commande pas à l’État et que l’État n’y commande pas à la religion. (…) Ce que je demande (aux musulmans), parce que ce serait bon pour eux, pour nous, et pour la chose commune que nous formerons peut-être un jour ensemble, c’est de bien vouloir faire partie d’une communauté plus large qui n’est pas, qui ne veut pas être et qui ne sera pas musulmane. Cela ne s’est jamais produit jusqu’ici. Comment accomplir cette transformation ? Leur demander d’être chrétiens ? Non. Mais, par exemple, d’accepter franchement, sans que ces personnes soient obligées de se cacher, que des musulmans puissent se convertir au christianisme, à la religion ancienne du pays dans lequel ils vivent. (…). Qu’ils acceptent ce qui est au cœur du christianisme, la conversion, laquelle ne saurait être forcée puisqu’elle est au contraire un mouvement libre de la conscience. J’espère que les musulmans, dans le contexte français finiront par accepter sereinement sinon joyeusement cette démarche. Nous n’y sommes pas encore, mais ce serait un développement fondamentalement positif pour la communauté nationale dans son ensemble et pour les musulmans en particulier : cela signifierait qu’ils acceptent vraiment de participer à la vie d’une nation européenne.(…) J’ajoute un facteur qui me paraît décisif : l’idée répandue aujourd’hui que la religion ne peut plus être un objet d’interrogation collective ni même individuelle, qu’elle ne peut plus être l’objet d’une délibération ni d’une discussion. La religion comme un objet objectif, si j’ose dire, appartiendrait au passé. Pour beaucoup de nos contemporains, la religion n’est supportable que comme support ou occasion du sentiment individuel, mais ne doit jamais devenir un « objet objectif», et surtout pas une question à laquelle il serait urgent, nécessaire, judicieux et intelligent d’essayer de répondre. À l’égard de la religion chrétienne, il y a plusieurs catégories de dispositions négatives : il y a ceux qui lui sont hostiles de façon consciente et délibérée, voire méthodique ; il y a aussi ceux pour qui la religion fut peut-être une grande et belle chose, mais elle n’a plus rien à nous dire de nous-mêmes aujourd’hui. Et puis il y a tous ceux qui ne savent pas quoi faire de cet hôte importun, que l’on croyait depuis longtemps écarté de nos claires demeures, mais qui vient pourtant périodiquement les hanter.(…) Ce qui pèse sur nous, c’est moins l’individualisme que cette sorte de philosophie de l’histoire qui postule que la religion est une chose du passé, que nous sommes sortis de la religion et que chacun dans son intimité personnelle peut en faire ce qu’il veut mais qu’on n’en fasse surtout pas un objet de délibération publique et d’interrogation sérieuse ! C’est cela l’obstacle principal : le pouvoir de cette philosophie de l’histoire selon laquelle nous ne nous comprenons adéquatement qu’en nous comprenant comme sortant de la religion, comme parvenant à la « majorité » rationnelle à partir de la « minorité » religieuse. (…). Cette représentation est paralysante car elle exclut en réalité la religion du débat public. On n’appartient pas au débat quand on appartient exclusivement au passé. Les croyants se voient expliquer qu’ils croient croire alors qu’ils ne sauraient croire puisqu’en tant que sociétaires de la démocratie moderne ils sont sortis de la religion ! C’est une certaine idée de l’histoire qui est pour les chrétiens l’obstacle principal non seulement pour être entendus mais pour se comprendre eux-mêmes. Pierre Manent (13.01.2018)
Pierre Manent réfléchit aux moyens d’articuler les questions politiques et religieuses mais sous un angle politique. (…) Il prend acte des grandes tendances actuelles présentes en France et réfléchit aux moyens politiques de pallier ce qu’il considère comme étant les carences de notre modèle laïque. (…) Sa réflexion demeure théorique, ce qui implique que les points qui posent problème – le voile, le porc dans les cantines, la séparation des garçons et des filles dans les piscines, le financement des mosquées par les collectivités locales, etc., c’est-à-dire l’acceptation d’une partie des moeurs et revendications islamiques – n’en constituent pas le coeur, mais sont une tentative d’incarner sa théorie, de décliner une réflexion générale en des propositions concrètes. Dès lors, il convient de ne pas considérer son ouvrage comme une critique de l’islam, comme l’a fait Jacques Julliard. Cet ouvrage est une critique de la modernité, d’une modernité confrontée à la question islamique. Il convient également de ne pas faire porter la critique sur les propositions concrètes qu’il évoque, comme l’a fait Alain Finkielkraut, ni de les vitrioler façon Bruckner. Il convient peut-être davantage de constater avec lui que l’islam a, de facto, une place dans la société française, et qu’une main tendue de la communauté nationale vers la communauté musulmane est non seulement chrétiennement nécessaire, mais surtout politiquement indispensable. En revanche, nous pouvons nous accorder sur le fait que si son invitation à accepter en théorie la religion musulmane est recevable – si sa réflexion théorique est pertinente -, les déclinaisons concrètes qu’il propose ne le sont pas. Pour le dire autrement, Pierre Manent nous donne des principes généraux qui sont salutaires, et dont nous devrions tenir compte, mais ses prescriptions sont à l’inverse. Pourquoi? Tout d’abord peut-être parce qu’il refuse de considérer l’islam dans le détail. Il le considère comme un tout. Dès lors, son principe de réalisme bute à chaque écueil. Saisissons-nous de la question des horaires séparés dans les piscines. Il évoque cela pour «les garçons et les filles». Notons que c’est en réalité la séparation «pour les hommes et les femmes» qui fait question pour les musulmans. Admettons qu’il l’inclue également et qu’il demande à ce qu’elle soit effective. Sachant que dans une République telle que la nôtre la loi s’applique à tous, la séparation aurait donc lieu pour les musulmans comme pour les non musulmans, sauf à considérer que les piscines publiques puissent bénéficier d’horaires réservés à certaines communautés religieuses, et donc à créer un modèle communautariste, contraire à la Constitution. Tout ceci est donc absurde, irréaliste. La population française dans son ensemble aurait à subir les conséquences de cette «concession aux moeurs musulmanes», ce qui est impensable. Aucun décideur politique national ne prendrait un tel risque, aucune majorité de français n’y serait favorable. On voit donc dans cet exemple comment le principe général qui était bon s’incarne dans une proposition contraire à l’esprit républicain, à la culture française et peut-être même à la volonté d’une large partie des musulmans. (…) Pierre Manent ne remet pas en cause le principe laïque, il ne veut pas rétablir un gouvernement catholique en France. Il écrit: «Le commandement politique a été rigoureusement séparé des commandements et des préceptes religieux enjoints par l’Église: c’est la laïcité en son sens propre, la laïcité effectivement nécessaire et salutaire.» La critique porte donc davantage sur ce qui est advenu du principe de laïcité, sur la façon dont il a été appliqué. Cependant, dans une interview, il va jusqu’à défendre l’idée d’un parti politique musulman. Il évoque «un parti qui se revendiquerait de l’islam». Là encore, dans le concret de ses propositions, nous retrouvons la même contradiction apparente avec le principe général de séparation (mentionné par l’auteur lui-même) du politique et du religieux. Frédéric Saint Clair
Quand j’ai lu le livre de Houellebecq, quelques jours après les assassinats à Charlie Hebdo, il m’a semblé que ses intuitions sur la vie politique française étaient tout à fait correctes. Les élites françaises donnent souvent l’impression qu’elles seraient moins perturbées par un parti islamiste au pouvoir que par le Front national. La lecture du travail de Christophe Guilluy sur ces questions a aiguisé ma réflexion sur la politique européenne. Guilluy se demande pourquoi la classe moyenne est en déclin à Paris comme dans la plupart des grandes villes européennes et il répond: parce que les villes européennes n’ont pas vraiment besoin d’une classe moyenne. Les emplois occupés auparavant par les classes moyennes et populaires, principalement dans le secteur manufacturier, sont maintenant plus rentablement pourvus en Chine. Ce dont les grandes villes européennes ont besoin, c’est d’équipements et de services pour les categories aisées qui y vivent. Ces services sont aujourd’hui fournis par des immigrés. Les classes supérieures et les nouveaux arrivants s’accomodent plutôt bien de la mondialisation. Ils ont donc une certaine affinité, ils sont complices d’une certaine manière. Voilà ce que Houellebecq a vu. Les populistes européens ne parviennent pas toujours à développer une explication logique à leur perception de l’immigration comme origine principale de leurs maux, mais leurs points de vues ne sont pas non plus totalement absurdes. (…) ce qui se passe est un phénomène profond, anthropologique. Une culture – l’islam – qui apparaît, quels que soient ses défauts, comme jeune, dynamique, optimiste et surtout centrée sur la famille entre en conflit avec la culture que l’Europe a adoptée depuis la seconde guerre mondiale, celle de la «société ouverte» comme Charles Michel et Angela Merkel se sont empressés de la qualifier après les attentats du 22 Mars. En raison même de son postulat individualiste, cette culture est timide, confuse, et, surtout, hostile aux familles. Tel est le problème fondamental: l’Islam est plus jeune, plus fort et fait preuve d’une vitalité évidente. (…) Pierre Manent (…) a raison de dire que, comme pure question sociologique, l’Islam est désormais un fait en France. Manent est aussi extrêmement fin sur les failles de la laïcité comme moyen d’assimiler les musulmans, laïcité qui fut construite autour d’un problème très spécifique et bâtie comme un ensemble de dispositions destinées à démanteler les institutions par lesquelles l’Église catholique influençait la politique française il y a un siècle. Au fil du temps les arguments d’origine se sont transformés en simples slogans. La France invoque aujourd’hui, pour faire entrer les musulmans dans la communauté nationale, des règles destinées à expulser les catholiques de la vie politique. Il faut aussi se rappeler que Manent a fait sa proposition avant les attentats de novembre dernier. De plus, sa volonté d’offrir des accomodements à la religion musulmane était assortie d’une insistance à ce que l’Islam rejette les influences étrangères, ce qui à mon sens ne se fera pas. D’abord parce que ces attentats ayant eu lieu, la France paraîtrait faible et non pas généreuse, en proposant un tel accord. Et aussi parce que tant que l’immigration se poursuivra, favorisant un établissement inéluctable de l’islam en France, les instances musulmanes peuvent estimer qu’elles n’ont aucun intérêt à transiger. (…) L’Europe ne va pas disparaître. Il y a quelque chose d’immortel en elle. Mais elle sera diminuée. Je ne pense pas que l’on puisse en accuser l’Europe des Lumières, qui n’ a jamais été une menace fondamentale pour la continuité de l’Europe. La menace tient pour l’essentiel à cet objectif plus recent de «société ouverte» dont le principe moteur est de vider la société de toute métaphysique, héritée ou antérieure (ce qui soulève la question, très complexe, de de la tendance du capitalisme à s’ériger lui-même en métaphysique). A certains égards, on comprend pourquoi des gens préfèrent cette société ouverte au christianisme culturel qu’elle remplace. Mais dans l’optique de la survie, elle se montre cependant nettement inférieure. Christopher Caldwell
Nous avons tous plusieurs identités à la fois, d’où la complexité de s’intégrer, pas seulement pour les immigrés. “Je est un autre”, disait Rimbaud. “Je est une foule”, ai-je découvert rue Jean-Pierre Timbaud. (…) Avec ou sans “je”, on peut être de mauvaise foi. Mon but était d’être radicalement honnête, aussi sincère que je puisse l’être. En plus, l’emploi du “je” m’a libérée de toute prétention à vouloir expliquer globalement ce qui se passe aujourd’hui en France. Chaque école – sociologue, politologue, démographe – a ses certitudes, ses schémas explicatifs. Moi, je suis partie d’une question qui me minait depuis que je m’étais installée en famille dans un coin de Paris qui semblait incarner l’avenir d’une France ouverte et mélangée. Pourquoi ai-je fini par m’y sentir si mal à l’aise que j’étais contente d’en partir ? En l’absence d’une réponse satisfaisante, j’ai cherché le diable dans les détails de la vie quotidienne. (…) L’universel, je ne connais pas ! Je raconte mon expérience de cet échec mais je crois que beaucoup de gens s’y retrouveront, par exemple dans le dilemme que l’on ressent au moment où l’on se débrouille pour déroger à la carte scolaire ou pour mettre ses enfants dans le privé ; ou dans le malaise pour une femme de se promener en short dans un ”coin musulman”, par exemple à Belleville, tout en s’interdisant d’avouer sa gêne d’être gênée… La tolérance masque souvent une forme d’indifférence, ou de démission. Le haut de la rue Jean-Pierre Timbaud n’est un coin sympa où l’on va boire un verre entre potes que pour ceux qui refusent de voir que l’islam radical y a pris le pouvoir, chassant y compris des musulmans modérés ; pour ceux qui ne veulent pas voir que la mixité sociale du quartier est une façade. Je raconte mon rendez-vous avec Kader, 20 ans, que j’attendais dans un bar branché devant lequel il passe tous les jours, quasiment depuis sa naissance. Il n’y était jamais entré et n’osait pas pousser la porte. (…) Si mes rêves n’étaient que des baudruches gonflées à l’air chaud, autant le savoir. Du regret, oui. J’aurais préféré que mes rêves ne soient pas des illusions. Mais ça n’empêche pas de repartir sur de nouvelles bases plus saines, plus réalistes aussi. Il y a 15 ans, quand le boulanger intégriste servait avant moi les hommes qui faisaient la queue derrière moi, je faisais mine de ne pas avoir remarqué. Quand le préposé aux saucisses de la kermesse envoyait paître un parent demandant une merguez Halal avec un : “Oh ! Mais on est en France ici !”, je faisais comme si de rien n’était. Pourquoi ? Ce livre répond aussi à cette interrogation. (…) j’ai mis du temps à me rendre compte, notamment à travers ma propre expérience aux Etats-Unis, qu’un migrant n’est pas un être abstrait, en quelque sorte la plus petite unité des droits humains, mais une personne avec sa langue, sa culture, ses croyances, ses préjugés aussi. Donc, il faut repenser le “creuset”. La diversité, dans toutes ces dimensions, est une source mutuelle d’enrichissement, j’en suis convaincue. Tout le monde ne partage pas mon sentiment, et je comprends cette peur que certains ont de se perdre en s’ouvrant aux autres. Mais voilà, ce n’est pas comme si il y avait un choix. La France est aujourd’hui peuplée de citoyens français de toutes confessions, de “souche ou d’origines”, qui se côtoient avec leurs différences, et qui n’ont pas forcément envie de se couler dans un moule identique. “A Rome fais comme les Romains !”, dit-on. Soit. Mais le petit Bilel est désormais aussi Romain que le petit Edgar ! Nous n’avons donc pas d’autre choix que d’apprendre à vivre ensemble. Or, ce n’est pas facile. (…)  je pensais que ce serait simple de faire abstraction des différences, qu’il suffisait de le vouloir et je me suis trompée. Ce n’est pas une raison pour renoncer. (…) Ce qui m’a le plus frappé, c’est la centralité de “la race” dans la société américaine. Je n’employais jamais ce mot et, comme on sait, il ne correspond à rien scientifiquement. Et soudain, sur chaque formulaire, il me fallait indiquer que j’étais “white” ou “caucasian” ! Mais, au moins, il m’a fait comprendre que notre alpha et oméga à nous Français, c’est à dire le statut socio-économique, “la classe”, est tout aussi réducteur de la “foule” identitaire qu’est chacun d’entre nous. Donc, je pense que le pluralisme vécu, le mélange plus heureux, attend encore la pensée et le langage dans lequel il peut s’exprimer. Géraldine Smith
La rue Jean-Pierre Timbaud a été d’abord le lieu de mes espoirs, puis de ma déception. Raconter son histoire sur vingt ans m’a permis de faire le point, de savoir où j’habite -non plus au propre mais au figuré. Nous avons vécu dans ce coin de Paris entre 1995 et 2007. Nos enfants sont allés à l’école catholique, mitoyenne d’une mosquée salafiste réputée pour son radicalisme et d’un centre pour enfants juifs handicapés. Quand nous nous sommes installés, j’étais enthousiasmée par la diversité sociale, religieuse et culturelle de ce quartier qui ressemblait à la «France plurielle» que j’appelais de mes vœux. Mais au fil des ans, je m’y suis sentie de plus en plus mal à l’aise, au point d’être contente d’en partir. Dans ce livre à la première personne, je décris mon quotidien de mère de famille, celui de nos enfants, les matchs de foot dans la cour de récré, les fêtes d’anniversaire… Les raisons de l’échec, qui m’est resté en travers de la gorge, émergent de ce récit d’une façon très concrète. C’est comme si je donnais à mon problème qui, bien sûr, n’est pas seulement le mien, une adresse à Paris. (…) Avant d’avoir des enfants, j’ai travaillé comme journaliste en Afrique. Mon mari, un Américain ayant appris le français à 25 ans, continue d’y passer le plus clair de son temps en reportage. Nous ne voulions pas élever nos enfants dans une bulle. Donc, nous étions ravis d’habiter des quartiers moins homogènes, à tous points de vue, que, par exemple, ceux de la Rive Gauche. La Seine est une ligne de démarcation bien réelle. Je raconte dans le livre avoir accompagné une sortie de CM1 au parc du Luxembourg: la majorité des enfants de Belleville n’avaient jamais traversé le fleuve. Un dimanche, venant de Pantin pour une promenade dans le Marais, mon propre fils me fait remarquer que, de l’autre côté, «les Blancs sont majoritaires». Il n’en avait pas l’habitude. (…) Les difficultés de l’école publique ou la petite délinquance n’avaient rien de nouveau. C’est ma perception de la rue qui change brusquement. Au moment où j’ouvre enfin les yeux, après un incident mineur – un homme en qamis m’insulte parce que je bois un Coca sur le trottoir -, je découvre tout à la fois des réalités anciennes et nouvelles. J’ai l’impression que la présence d’une mosquée salafiste est pour beaucoup dans la désintégration mais c’est en partie une illusion optique: l’slam radical est lui-même d’abord une conséquence avant de devenir une cause. Il révèle un malaise qu’il va ensuite exacerber. Prenez la cohabitation entre les sexes. Quand un boulanger sert systématiquement les hommes avant les femmes, quand les petits commerces sont remplacés par des librairies islamiques et les magasins de mode ne déclinent plus dans leurs vitrines que la gamme très réduite du voile intégral, l’atmosphère de la rue s’en ressent forcément. De même quand des petits groupes prosélytes abordent des jeunes du quartier pour leur intimer de se joindre à la prière, non pas une fois par semaine mais tous les jours. Les premières victimes de cette évolution ne sont pas les gens comme moi, qui peuvent partir en vacances, obtenir des dérogations à la carte scolaire ou, si rien n’y fait, déménager. Ce sont ceux sans recours ni moyens, comme ce pizzaiolo qui baisse les rideaux parce qu’on lui enjoint de ne plus vendre que du Coca arabe. Ou Malika, une Marocaine vivant là depuis 1987 et qui regrette avec amertume la liberté vestimentaire disparue de sa jeunesse. Mais ce n’est pas forcément dans la nature de l’Islam de devenir ainsi un rouleau compresseur civilisationnel. La religion agressive n’est pas un archaïsme, une survivance ancestrale qui renaîtrait de ses cendres au beau milieu de Paris. Au contraire, c’est une production moderne, made in France, qui sert d’exutoire à ce qui ne va pas chez nous pour trop de gens depuis trop longtemps. Pour certains, c’est la seule issue quand l’ascenseur social est cassé. (…) Parfois cela mène à l’islamisme de la deuxième génération, à force de frustration et de rage. (…) Les couleurs de peau et les religions m’importent peu. J’apprécie les gens pour ce qu’ils sont et, si leur fréquentation devait me changer, pourquoi pas! Personne n’a une identité dans sa poche, comme un passeport, une fois pour toutes. Mais j’ai mis du temps à m’avouer qu’il n’en allait pas ainsi pour tout le monde, que la tolérance n’était pas le bien le mieux partagé dans notre quartier et, de ce fait, que la convivialité n’y était pas au rendez-vous. Par exemple, mon fils et ses camarades ne sont jamais partis en voyage avec leur classe, en sept ans, parce qu’une majorité des parents musulmans ne voulaient pas que leurs filles voyagent avec les garçons. J’ai râlé intérieurement mais je n’ai rien fait, par peur de passer pour «réac» sinon islamophobe. (…) il est vrai que ma génération a biberonné le rejet du «franchouillard» et, par opposition, l’éloge du métissage. À tel point que, jusqu’à très récemment, la Marseillaise et le drapeau français avaient de facto été abandonnés au Front national. En même temps, moi sans doute plus que mes parents, j’ai fermé les yeux sur le fait que le dogme religieux, l’infériorité supposée des femmes, l’homophobie ou le chauvinisme national faisaient partie de la culture de bien des immigrés. Ma génération a transformé en une relique intouchable «la culture de l’Autre» alors que la nôtre devait être librement négociable! J’ai mis du temps à me demander pourquoi un Camerounais raciste ou macho devrait être moins critiquable qu’un Français «de souche» soutenant le FN. Dans ce monde courbe où nous prenons nos désirs pour des réalités, on passe avec un sourire gêné sur le racisme ou la misogynie d’un immigré alors qu’on n’a pas de mots assez durs pour le moindre beauf bien de chez nous. Le problème n’est pas que nous ne soyons pas tous d’accord sur les maux qui rongent notre société. Au contraire, ce serait étonnant voire malsain. Mais qu’on ne soit pas d’accord avec soi-même, qu’on refuse de voir ce à quoi on ne veut pas croire, c’est vraiment problématique. Mon livre dit à chaque page que la «petite» vie quotidienne nous livre une somme de vérités qui valent plus que «la» vérité détachée de notre vécu, celle qu’on porte en bandoulière comme une amulette politique, son fétiche de «bien- pensant». (…) Les réactions sont aussi diverses que la rue mais, très largement, positives. Ceux qui apparaissent dans le récit sont contents que leur témoignage se trouve maintenant sur la place publique. À tort ou à raison, ils avaient l’impression d’être invisibles. (…) Bien entendu, ceux qui ne se reconnaissent pas dans mon récit m’accusent d’avoir caricaturé leur quotidien. Sur les réseaux sociaux, quelques rares personnes disent que «je délire»: pour moi, ceux-là ne voient pas ce qui se passe dans leur rue parce qu’ils «coexistent» avec ceux qui ne leur ressemblent pas, mais ne partagent avec eux aucune forme de convivialité. Autant dire qu’on est dans les jeux de miroirs habituels des perceptions individuelles. Cependant, quand vous travaillez sur vingt ans, quand vous avez vécu sur place et interrogé beaucoup de gens pour croiser les regards, il n’est pas facile de vous reprocher, sérieusement, d’avoir inventé une réalité. Géraldine Smith
J’ai (…) décidé – ça m’a coûté ! – d’écrire comme « la mère de famille » que j’étais aussi, c’est-à-dire au raz du quotidien, dans mon corps-à-corps avec une réalité souvent frustrante, rarement glorieuse. Décrire ma colère après un goûter d’anniversaire qui tourne au fiasco, mon impuissance face à un père de famille algérien au chômage qui désespère de « sauver ses enfants de la racaille », c’est ma façon de dire – j’y vais tout droit – qu’il est plus facile de défendre l’ouverture totale des frontières lors d’un dîner dans le Ve arrondissement que de scolariser ses enfants dans un lycée public du XXe. (…) Grâce à l’Afrique, il n’y avait aucun risque que je confonde l’islam et l’islamisme, un hijab et une burqa, un croyant et un djihadiste. J’étais aussi moins intimidée à l’idée de me faire taxer de raciste ou d’islamophobe. Au début des années 90, j’avais vécu à Dakar dans un studio que me louait un chef traditionnel Lébou, qui était musulman comme la quasi-totalité des Sénégalais. Ma pièce donnait sur sa cour intérieure, qui se remplissait de fidèles au rythme des appels du muezzin. Il m’invitait à boire le thé, nous nous entendions bien. Il est le premier à m’avoir parlé d’une « menace fondamentaliste » dans un pays pourtant pourtant dominé, sur le plan religieux, par les confréries soufies. Sous l’influence de prédicateurs étrangers officiant dans des mosquées souvent bâties avec des fonds saoudiens, le salafisme se développait à cette époque au Sénégal. On voyait au marché les premières femmes portant le voile intégral, des prêcheurs commençaient à s’en prendre à un soufisme jugé trop mou. L’islamisme, l’instrumentalisation de la foi musulmane à des fins politiques, est un problème en Afrique comme à Paris. J’ajoute qu’il est plus facile de comprendre que l’intégration n’est pas un lit de roses quand on est soi-même immigrée – immigrée de luxe, certes, mais immigrée quand même – comme c’est mon cas aux États-Unis. Je m’accroche comme d’autres à ma langue, ma culture, mes habitudes, mes préjugés… Au quotidien, je négocie pied à pied ce qui est « à prendre ou à laisser » dans les deux mondes que je dois réconcilier : ça va de la nourriture au respect dû aux parents en passant par la longueur des jupes… Je n’ai jamais laissé ma fille porter ces shorts ultra-courts et moulants qui sont pourtant la règle aux États-Unis. Mais, venant d’un pays laïque (allez expliquer ce que ça veut dire en cinq minutes !), j’ai pourtant accepté que dieu se glisse dans le contrat social tous les matins quand nos enfants prêtaient allégeance avant de commencer leur journée à l’école publique. Bref, on apprend à faire la part du feu au jour le jour. [Mon fils] a vécu une variation sur le même thème : quand nous nous sommes installés en Caroline du Nord, en 2007, il a découvert qu’on pouvait même revendiquer des origines très lointaines dans le temps. Le premier jour d’école, à la cantine, il y avait des tablées séparées d’enfants noirs, asiatiques, latinos et blancs. Il n’avait jamais connu ça à Belleville. Ne parlant pas bien l’anglais, vulnérable, il s’est assis chez les Noirs, qui l’ont accueilli plutôt sympathiquement. Plus tard, un copain noir lui a expliqué : « On t’aime bien. T’es pas Blanc, t’es Français ». Autant dire qu’il reste du chemin à faire… Aux États-Unis, l’assignation raciale prime sur tout. Plus qu’évidente, elle passe pour « naturelle » alors qu’elle est tout sauf cela. Il n’y pas de « Latino » en dehors des Etats-Unis, aucun rapport entre un Camerounais francophone et un Noir américain, beaucoup de Noirs américains seraient ailleurs vu comme Blancs et, summum de tout, les « Caucasiens » doivent leur nom à un professeur allemand au 18ème siècle, Johann Friedrich Blumenbach, qui a défini une « race » à partir d’un seul crâne qu’il trouvait merveilleux ! Certains amis de Max ou de Lily sont dans des clubs ouvertement “racialisés”, comme Men of Color ou Mixed Race Coalition. J’ai du mal à comprendre de tels choix, qui enferment l’individu dans un seul groupe, une seule facette de son identité. En France, une communauté fondée sur la couleur de la peau est a priori suspecte. Le Conseil représentatif des associations noires, créé en 2005, peine à exister. Les musulmans français sont très peu « communautarisés ». L’idéal républicain français prétend gommer toutes les différences au nom de la fraternité. Y parvient-il dans les faits ? Non, pas plus que le « rêve américain » n’assure l’égalité des chances aux États-Unis. Mais maintenant qu’on n’y croit plus, en France, cet idéal républicain d’assimilation passe pour un leurre, une « arnaque » dont le but réel viserait à faire de tous un « Français moyen » qu’on devine blanc, catholique, amateur de vin et de bonnes chères, vaguement grivois. Bien sûr, ça ne passe plus. Pourquoi serait-on moins « français » parce que l’on est noir ou musulman ? Que signifie « être français » ? Pour moi, en attendant de trouver mieux comme contrat social, est Français qui a la nationalité française. À mes yeux, il n’y ni « Français de souche » ni « Français issu de l’immigration ». Puisque la citoyenneté fait la différence entre eux, on est soit immigré soit Français étant entendu que le passage d’un statut à l’autre est balisé de droits et d’obligations s’imposant à tous. La question de l’origine est différente de celle de la race, un concept qui n’a d’ailleurs aucun fondement scientifique. Aux Etats-Unis, on est fiers de ses origines italienne, irlandais, africaine… En France, dire d’un jeune né en France qu’il est Franco-Algérien ou Franco-Camerounais, c’est le stigmatiser, en faire un citoyen de seconde zone. Qui a raison ? Quand le jeune Kader, dans le livre, me dit qu’il est Franco-Marocain et fier de l’être parce que bien incapable de choisir entre les deux pays, je ne vois pas où est le problème. Il passe ses vacances au Maroc, il parle marocain, il appartient à deux nations et cultures, comme mes propres enfants qui sont franco-américains (et à qui personne n’intime l’ordre de choisir). En revanche, quand la maîtresse oblige Séverin à parler du Cameroun, où il n’a jamais mis les pieds, seulement parce qu’il est noir et son père un immigré camerounais, elle lui assigne une identité qui n’est pas la sienne. (…) En fait, ils ne se confrontent pas, ils s’évitent. Rue Jean-Pierre Timbaud, bobos, barbus, Loubavitch, Polonais, Nord-Africains, artistes et dealers, jeunes et vieux se côtoient sans se rencontrer… Il y a même quelques personnes fortunées, dans des lofts discrets dans les arrière-cours. Mais les uns et les autres ne se connaissent pas, ou mal, il n’y guère de convivialité. Dans mon livre, Malika se fâche lorsque je lui vante mixité sociale de la rue telle que je la perçois au début. Là où un bobo voit un bar sympa, elle voit du bruit et le vomi qu’il faut enjamber sur les trottoirs le matin. Et cette mosquée « qui ne gêne personne », elle la voit comme le lieu qui aspire son fils aîné dans un vortex de radicalisation. Les bobos ont leurs restaurants, leurs boutiques, leurs boulangeries, leurs dérogations à la carte scolaire. Dans le fond, ce qui me dérange, ce n’est pas leur mode de vie, qui est en partie le mien. Ce qui me gêne, c’est que la tolérance est devenue le masque de l’indifférence que portent les uns aux autres. On se prétend ouvert mais, en réalité, on se recroqueville dans son alvéole, quitte à abandonner la place publique aux islamistes, les seuls à avoir encore un projet collectif. (…) Je crains qu’il y ait dans beaucoup de capitales du monde de telles frontières invisibles. À Paris, historiquement, les quartiers  de la rive gauche et à l’Ouest ont été urbanisés le plus tardivement et certains villages, comme Monceau, n’ont été annexés que dans la seconde moitié du 19ème siècle. Plus récemment, la fréquentation de l’espace public a évolué avec l’apparition du RER, le métro de la grande banlieue : les Champs-Elysées, en haut desquels se trouve la station Charles de Gaulle, ou le Forum des Halles, ont ainsi été abandonnés par les « vrais » Parisiens aux « gens des cités », en plus des touristes. Tout cela pour dire qu’en effet, on ne croise pas beaucoup d’ouvriers boulevard Saint-Germain, ni de Noirs dans les jardins du Luxembourg. Que les enfants – nés à Paris – du boulanger de Ménilmontant ne soient jamais montés dans la tour Eiffel, ou que l’un de mes amis d’une grande famille bourgeoise n’ait jamais « passé le périph’» en dit effectivement long sur le cloisonnement social. C’est aussi une question de moyens : au café de Flore, le « petit noir » est à 4,60 euros, alors qu’on boit son expresso pour moins de 2 euros à Belleville. (…) Il ne s’agit pas de racisme. Ce jour là, j’ai honte, l’espace de quelques instants, d’être avec une femme qui hurle en arabe dans les jardins du Luxembourg. Puis, j’ai honte d’avoir honte d’elle et de son enfant. Cela ne fait pas de moi une raciste. Dans le fond, ce qui me gêne à ce moment là, ce n’est pas de me promener dans Paris avec une femme voilée (je viens de passer la journée avec elle), ce qui me gêne c’est qu’elle hurle dans un espace public dont je connais et partage les codes : au Luxembourg, on ne hurle pas… Si elle avait hurlé au Parc de Belleville, je n’y aurai même pas prêté attention. J’ai donc une réaction qui traduit notre différence sociale : ce n’est guère mieux, mais cela n’a rien à voir avec du racisme. Je lui en veux mais pas pour son origine. Je lui en veux parce qu’elle vient de faire éclater ma bulle de rêve. Je m’étais grisé de cette belle journée, des rires devant Guignol, j’avais regardé les gamins et je m’y étais cru, dans cette France cosmopolite de toutes les couleurs. Or, l’incident entre le gardien et la mère de Djed me ramène à la réalité. L’atterrissage est brutal. Je n’exclue pas avoir eu, en d’autres circonstances, un premier réflexe raciste. Par exemple, un Chinois crache dans le métro et je pense in petto: « Y’en a marre de tous ces Chinois qui crachent partout ! ». À mon avis, si l’on veut surmonter le racisme, il faut cesser de le présenter comme un sentiment extraterrestre, quelque chose qui n’arrive qu’aux autres. C’est pour cela que je rapporte dans le livre l’anecdote de Nelson Mandela qui, à peine sorti de 27 ans de prison, monte dans un avion, se rend compte que le pilote est noir et, par réflexe, se dit : « pas de chance ! ». Mandela en parle dans son autobiographie pour mettre en exergue la « banalité du mal », comme dirait Hannah Arendt. Si on avait tous ce courage, on pourrait accomplir un travail collectif pour aller à rebours de nos préjugés. On ne vaincra pas le racisme en mettant des procureurs généraux à tous les coins de rue, ou par auto-flagellation. (…) Des comptes rendus positifs et des interviews sont parues dans la presse de gauche comme de droite, du Figaro au Monde, de Marianne aux Inrockuptibles. On m’avait prédit le pire, que je devais me préparer à être violemment prise à partie mais rien de cela n’est arrivé. Cependant, une rencontre-débat dans une librairie près de la rue Jean-Pierre Timbaud a été annulée à a suite de menaces émanant d’abord de bobos, puis d’islamistes. Et les réactions des internautes sous les recensions ou les interviews sont souvent violentes. A droite, pour certains, je suis une « bobo repentie qui s’aveugle encore ». On devine que les gens qui « commentent » n’ont pas lu le livre, mais y trouvent quand même la preuve, s’il leur en fallait une, que l’islam est incompatible avec la France. A gauche, pour d’autres, je raconte n’importe quoi en « faisant passer le quartier pour une no-go zone alors que tout y est si cool ». Mais, dans l’ensemble, je suis agréablement surprise par l’espace qui est désormais ouvert en France pour débattre sans ambages de notre « vivre ensemble » en panne. (…) Je n’ai pas d’expertise pour juger du succès du mouvement des droits civiques aux Etats-Unis mais, s’il visait l’émancipation plutôt que le « mélange », une notion assez confuse, un bon bout de chemin a été accompli. En l’absence de statistiques ethniques officielles, qui sont interdites en France, la comparaison entre les deux pays est difficile. À vue de nez,  il me semble effectivement que les villes françaises demeurent, malgré une communautarisation tardive mais croissante, plus mélangées, ethniquement et socialement, que les villes américaines. En revanche, les minorités sont bien plus visibles en Amérique qu’en France (un incontestable acquis de la lutte pour les droits civiques). Pour ne citer que cet exemple, on comptabilise 10 députés « issus de la diversité » sur 577 élus au parlement français. On est loin d’un « caucus » de poids ! Géraldine Smith
Géraldine Smith se lance (…) dans une aventure littéraire qui relève de l’exercice le plus difficile qui soit : l’approche critique de sa propre pensée. (…) Géraldine Smith dévoile honnêtement sa difficulté initiale à admettre l’échec du modèle d’intégration à la française, pensant qu’à force de bonne volonté, il doit être possible d’émousser la haine de certains, au profil de vie difficile. (…) Au départ (…) Géraldine croit au multiculturalisme et à une classe moyenne mélangée. Journaliste, comme son mari Stephen (Américain), elle fut reporter à Jeune Afrique puis rédactrice en chef de L’Autre Afrique. Stephen travaillait au Monde après avoir quitté Libération. Elle choisira de devenir pigiste après la naissance de ses enfants, afin de bénéficier de plus de souplesse. Le couple a tout d’une paire de bobos… Et puis le 11 septembre 2001 survint. Des avions s’encastrent dans les Tours jumelles à New York : les deux colosses, symboles des États-Unis, s’enflamment et s’effondrent. (…) Elle assiste ensuite, lentement mais inexorablement, à la progression de l’intégrisme : à la mosquée Omar, dans la rue Timbaud, dans les commerces. Elle note aussi l’antisémitisme grandissant de certains enfants musulmans. Dès lors, l’auteure constate qu’elle a commis plusieurs erreurs intellectuelles : penser d’abord qu’une tolérance sans bornes permet aux étrangers de mieux s’intégrer : hélas, tolérer de manière excessive vire souvent à la démission. (…) Deuxièmement, Géraldine Smith affirme que les difficultés socio-économiques ne suffisent pas à expliquer la « désintégration ». Troisièmement, le multiculturalisme fait des ravages parce qu’il conduit à penser qu’il existe un droit absolu à la différence autorisant à ne pas respecter la loi et les règles de vie d’une société au nom de sa singularité culturelle ou religieuse. Enfin, elle indique qu’elle a confondu la coexistence et le vivre-ensemble, la cohabitation et la convivialité. Faire nation constitue effectivement une chose bien plus complexe que juxtaposer des communautés. (…) En cette époque vindicative où rares sont ceux qui entendent la parole de l’Autre, c’est un exercice difficile et salutaire. A lire absolument pour jeter un regard humain et pourtant clinique sur un sujet capital. Eric Delbecque
Une journaliste a enquêté sur l’islamisation du quartier où elle a habité, celui de la rue Jean-Pierre-Timbaud, dans le XIe arrondissement de Paris. Une artère sous l’influence de la mosquée Omar. (…) Géraldine Smith (…) disait sa fierté d’habiter ce quartier populaire et mélangé. Ses enfants étaient scolarisés dans une petite école catholique qui accueillait beaucoup de musulmans, un établissement mitoyen de la mosquée Omar. Sous l’influence de ce haut lieu de l’islam radical, elle a vu le haut de la rue évoluer en une dizaine d’années, devenir un coin d’asphalte où les librairies intégristes évincent le petit commerce, où les femmes ne se risquent plus à se promener bras nus. Exilée depuis aux Etats-Unis, cette journaliste a continué à s’intéresser à cette enclave salafiste au cœur du pays des bourgeois bohèmes. En janvier 2015, elle tombe en arrêt devant la photo de la licence de foot des frères Kouachi, les assassins de Charlie Hebdo, des gamins de l’Est parisien. « Les bourreaux, comme les victimes, faisaient partie de mon monde, cela m’a foudroyée », écrit-elle. Pour comprendre et expliquer, elle a retraversé l’Atlantique. Mené une minutieuse enquête à l’ombre de la mosquée, retrouvé ceux qui il y a dix ans jouaient avec ses enfants, interrogé les commerçants. Elle découvre qu’une cohabitation hostile s’est installée entre deux groupes qui s’ignorent ou se défient, c’est selon : les bobos et les barbus. Un récit glaçant, avec pour décor la capitale. Marianne
Le climat se dégrade insidieusement rue Jean-Pierre-Timbaud. […] A cette époque, les voyages scolaires habituellement organisés pour les élèves du CE2 au CM2 sont tout bonnement supprimés. Une majorité de parents musulmans refusant désormais de laisser partir leurs filles, par peur de la promiscuité avec les garçons, l’école ne parvient plus à atteindre le minimum d’élèves requis pour monter une « classe verte », un séjour à la montagne. Et encore moins le voyage en Angleterre que les institutrices faisaient miroiter comme récompense aux enfants depuis le CE1. […] La recomposition des équipes de football, la suppression des voyages ne sont que le reflet, chez les gamins, de la désintégration qui est à l’œuvre dans la rue. Sur fond de crise économique perpétuelle, il y a eu le 11 septembre, l’invasion de l’Irak, les grèves contre la réforme du système des retraites, voire la « canicule » de 2003 et, sans doute, bien d’autres choses encore. La France va mal : elle voulait croire qu’elle avait une « certaine idée » d’elle-même mais, là, elle n’a plus d’idées ni de certitudes du tout ; elle balance entre le grand mélange du « métissage » et la Première Gorgée de bière et autres plaisirs minuscules d’un passé plus imaginaire que réel ; Raffarin-le-rond puis Villepin-l’agité sont Premiers ministres ; Sarko-le-Kärcher à l’Intérieur. Bizarrement, dans cet entre-deux où tout vaut tout et son contraire, la crise des banlieues de la fin de l’année 2005 passe quasiment inaperçue à Couronnes. A la lisière du XIe et du XXe, on ne brûle pas de voitures. On y est déjà trop engagés dans un jeu de go, dans le silence. L’enjeu est territorial. De part et d’autre, on pousse ses pions, sans piper mot. A tel point que beaucoup d’entre nous ne s’aperçoivent de rien ou se disent et répètent aux autres, face aux indices s’accumulant : « Mais c’est calme ici. » Avec le recul, cette phrase est devenue pour moi le Kyrie eleison d’un « positivisme » compulsif, l’aveu qu’on ferme les yeux pour mieux ne rien entendre. » Géraldine Smith
Oui, les faits sont têtus. Ayant été de ces quelques journalistes (les doigts d’une main devraient suffire) qui, depuis des décennies, ont alerté isolément sur l’immigration de peuplement, l’islam politique, le multiculturalisme, le somnambulisme des dirigeants, la lâcheté des bons sentiments, l’instrumentalisation des droits de l’homme, je sais ce que ces mises en garde m’ont valu de haussements d’épaules, d’insultes et de kahnneries dans Marianne, de caricatures en franchouillard halluciné, d’exclusions des débats médiatiques bien peignés. Or, jamais la remarque d’Arthur Schopenhauer, que je rappelle dans La guerre civile qui vient, n’a été aussi vraie : « Toute vérité franchit trois étapes. Tout d’abord, elle est ridiculisée. Ensuite, elle subit une forte opposition. Puis elle est considérée comme ayant toujours été évidente ». La troisième étape n’est pas loin d’être franchie. Quelques exemples, glanés ces derniers jours de vacances d’avril. Le Monde du 27 avril accorde une place de choix au livre de Géraldine Smith dans lequel, femme de gauche, elle déplore son propre aveuglement volontaire face à l’emprise islamiste de la rue Jean-Pierre Timbaud, à Paris. Certes, le quotidien s’effraie encore un peu  des « remarques contestables sur l’islam » que la journaliste émet parfois, mais il lui donne néanmoins l’absolution : « Sous-entendre qu’elle est islamophobe (…) serait abusif ».  Dans FigaroVox, Géraldine Smith reconnaît : « Ma génération a transformé en une religion intouchable la « culture de l’Autre » alors que la nôtre devait être librement négociable ». Laurent Joffrin, qui dressait il y a peu des listes de « néo-réacs » et de « néo-fachos » coupables de ne pas se plier devant l’islam et de parler comme Mme Smith, dénonce à son tour (Libération, 29 avril) la « naïveté » de ceux qui ne veulent pas voir dans le voile islamique la marque de la domination masculine sur le corps féminin. Le voilà en soutien de Soufiane Zitouni, ce professeur de philosophe qui reconnaît l’existence d’un « antisémitisme islamique, si présent dans de nombreuses familles musulmanes depuis des siècles, et à notre époque plus que jamais, hélas ». Les lecteurs fidèles de ce blog connaissent aussi cette évidence depuis longtemps… Cependant ces quelques cas anecdotiques, s’ils illustrent bien la déroute des idéologies face aux réalités, ne sont rien en comparaison de la vague de rejet massif par l’opinion de l’immigration de peuplement, de l’islam politique, du multiculturalisme, ces sujets dont il était de bon ton d’assurer naguère qu’ils n’intéressaient personne hormis quelques esprits étriqués et monomaniaques. « Les socialistes, grands déçus de la politique », titrait Le Monde, jeudi. Alors que les « déclinistes », ainsi nommés par le Système pour faire taire leur tocsin,  étaient la cible principale du « progressisme », l’étude 2016 sur les Fractures françaises  fait apparaître que  seulement 31% des sympathisants socialistes pensent que la France « n’est pas en déclin ». Selon cette même étude, 65% des Français estiment qu’il y a trop d’étrangers en France. Le rejet de l’Union européenne, construite justement sur l’immigration de peuplement, procède de ce même refus de cautionner une politique d’immigration sacralisée par des commissaires européens non élus. Le Figaro de vendredi a mis au jour pour sa part l’image dégradée de l’islam, en France et en Allemagne. En France, 63% des sondés estiment que « l’influence et la visibilité de l’islam » sont « trop importants » (48% en Allemagne). Même les sympathisants socialistes se disent, à 55%, opposés au port du voile « dans la rue ». 52% des Français se disent également opposés à la l’édification de mosquées (49% en Allemagne). Quand Barack Obama dit dernièrement d’Angela Merkel que la chancelière allemande « est du bon côté de l’histoire » dans l’accueil des migrants, le président des Etats-Unis affiche son profond mépris pour les peuples européens qui voient très bien les dangers que recèlent, pour l’avenir des cohésions nationales, l’immigration de masse, l’islam conquérant, la confusion entre l’autre et le même. Si l’angélisme des faux gentils perdure jusqu’à attiser les rejets entre communautés, le sens de l’histoire rejoindra l’Autriche dont les citoyens, contre toute attente, ont placé un candidat du FPÖ, Norbert  Hofer, nettement en tête du premier tour de l’élection présidentielle. Marine Le Pen s’est empressée de féliciter ses « amis du FPÖ » pour ce « résultat magnifique ». La droite officielle, elle, continue de dormir du sommeil du simplet. Ivan Rioufol
« Bobo  », « classe créative  », « branchés  »… Chacune de ces expressions recouvre une réalité un peu honteuse, celle de milieux mi-intellos, mi-artistes, conscients des enjeux politiques et sociaux de ce monde, mais qui, plutôt que de les affronter directement, préfèrent faire un pas de côté, en s’imaginant que des solutions esthétiques suffiront pour les apaiser. Ils investissent par exemple des quartiers populaires, croyant venir ajouter aux « United Colors of Benetton  ». Ils fréquentent des cafés à la mode, où l’on mange forcément bien parce que bio, et croient ainsi aider à réaliser les promesses d’une République fraternelle et solidaire, alors qu’ils viennent en fait profiter du repli communautaire pour s’inventer un monde à eux. Au fil du temps, la bonne conscience bobo ne tient toutefois pas le choc de la réalité. Dans son ouvrage sur la difficile coexistence communautaire rue Jean-Pierre-Timbaud, la journaliste Géraldine Smith ne se décrit pas elle-même comme bobo, même si elle reconnaît qu’elle trouvait « très cool  » d’habiter un quartier aussi bigarré. Après avoir élevé ses deux enfants à proximité, elle revient, plus de dix ans après, dans un quartier où l’islam intégriste et les petits vendeurs de drogue prospèrent, où la République n’arrive plus à intégrer ses enfants, et où les incivilités seraient devenues insupportables. Ces retrouvailles se font alors que c’est précisément ce Paris-là qui est devenu une scène d’attentats, en 2015. Avec son époux, Stephen Smith, ancien journaliste au Monde, Géraldine Smith a déjà fait paraître un ouvrage, Noir et français  ! (Ed. du Panama, 2006), sur la tentation identitaire qui traverse la communauté noire de France. Elle propose maintenant une enquête intime pour mieux comprendre comment elle s’est autopersuadée qu’« une tolérance sans borne était la meilleure manière d’aider les étrangers et leurs enfants français à s’intégrer  ». Ce n’est donc pas tant la transformation de ce quartier qui l’intéresse que sa propre réaction, ou son absence de réaction, aux changements qui se sont opérés quotidiennement autour d’elle. Car il y avait un pas à ne pas franchir  :« Pour nous, admettre qu’il y a un problème, c’est déjà faire un pas en ­direction du camp des “conservateurs”. » (…) Dans son roman La Vie devant soi, paru en 1975, Romain Gary inventait un Belleville, une France, régis par un ordre postcolonial où l’on sait se jouer des identités, où l’on peut tricher avec le regard des autres, se dire juif, puis musulman, ou bien français, puis africain, sans que cela porte à conséquence, parce que chacun veille à entretenir les réseaux de solidarité. Le livre de Géraldine Smith fait penser à ce ­roman, mais dans une version cauchemardesque. Son fils Max énonce avec ses mots d’enfant, sur un ton proche de celui du petit Momo imaginé par Romain Gary, des vérités que les adultes peinent à voir. « Je ne sais pas ce qui leur prend tout d’un coup  ; ils se prennent tous pour leur origine  », dit-il un jour en rentrant d’une partie de foot qui a opposé la « France  » au « reste du monde  », entre ceux qui se sont trouvés assimilés ce jour-là à l’ancien colonisateur et ceux qui revendiquent désormais leurs racines africaines et arabes. Le quartier aurait basculé au tournant des années 2000, dans cette nouvelle époque qui s’amorce avec les attaques contre le World Trade Center. Sous les traits de cette journaliste, il serait tentant de découvrir l’un de ces « catholiques zombies  » fustigés par Emmanuel Todd dans son essai Qui est Charlie  ? (Seuil, 2015). Le démographe visait ainsi cette frange de l’opinion de gauche qui a reçu une éducation catholique, mais qui, sans avoir la foi, en a gardé les réflexes xénophobes, notamment à l’égard des musulmans. Géraldine Smith, qui ne cache pas son éducation religieuse, pourrait entrer dans cette catégorie, mais ce serait sous-entendre qu’elle est islamophobe, ce qui serait abusif. Il est vrai qu’elle a parfois des remarques ­contestables sur l’islam, comme lorsqu’elle le compare à un « anticorps  » produit par les immigrés « dans un milieu français à haut risque de contagion  ». Mais Géraldine Smith porte un regard aussi sévère sur l’école. La mise en cause est générale, et surtout personnelle. Elle se réserve les plus durs reproches et, à travers elle, c’est bien la « classe créative  » qui est visée. Bobos, branchés et hipsters se retrouvent au Cannibale, un café bien connu de la rue Jean-Pierre-Timbaud. Les plus démonstratifs d’entre eux se font tatouer, portent la barbe et la chemise à carreaux. La toilette recherchée de ces coquets bûcherons est leur véritable habitat. Qu’ils résident rue Jean-Pierre-Timbaud ou dans le 5e arrondissement n’y change rien. Il y a encore autre chose qui définit « hipster  » et « bobo  ». C’est leur rôle dans les industries créatives, publicité, édition, télévision, etc. Parce qu’ils détiennent le capital intellectuel, si ce n’est le capital tout court, ils participent activement à définir le monde, à forger le discours dominant. Le temps du constat passé, on peut espérer qu’ils trouvent l’humour et la dérision nécessaires pour imaginer un quartier digne du Belleville de Romain Gary. Le Monde

Après les neocons, les bobos !

A l’heure où la polémique aussi piégée que savamment orchestrée qui avait tant agité nos plages …

Et valu au pays européen qui, possédant la plus grande minorité de musulmans et une frontière directe avec le Monde musulman, vient d’offrir en à peine 18 mois des centaines de ses ressortissants à la fureur sacrificielle de nos djihadistes …

La condamnation quasi-unanime de la bien-pensance de pays qui n’en ont respectivement que moins de 5 % pour les Britanniques et moins d’1% pour les Américains …

Semble repartir chez nos voisins britanniques (mais aussi allemands) avec un sondage révélant une majorité favorable à l’interdiction du port de la burka (contre 27% aux EU) et près de la moitié à celle de sa version plage …

Pendant qu’avec le triple jeu de nos amis turcs, pourrait bien repartir de plus belle l’invasion arabe de l’Europe tant célébrée par ceux là mêmes qui en sont les plus protégés

Comment ne pas repenser à l’accueil pour le moins mitigé juste avant l’été d’un livre dont l’auteure se voyait quasiment traiter de « catholique zombie » et d’islamophobe  …

Pour avoir reconnu suite à son émigration aux Etats-unis et à l’instar de ces gens de gauche que leur agression par la réalité avaient convertis en néoconservateurs  …

Sa foi exagérée au multiculturalisme et pris acte de l’échec du modèle d’intégration à la française

Et surtout, trahissant les secrets de la tribu, de n’avoir pas su trouver « l’humour et la dérision nécessaires pour imaginer un quartier digne du Belleville de Romain Gary » ?

Les ratés de la mixité sociale dans l’Est parisien
Marc-Olivier Bherer
Le Monde
26.04.2016

« Bobo   », « classe créative  », « branchés  »… Chacune de ces expressions recouvre une réalité un peu honteuse, celle de milieux mi-intellos, mi-artistes, conscients des enjeux politiques et sociaux de ce monde, mais qui, plutôt que de les affronter directement, préfèrent faire un pas de côté, en s’imaginant que des solutions esthétiques suffiront pour les apaiser. Ils investissent par exemple des quartiers populaires, croyant venir ajouter aux « United Colors of Benetton  ». Ils fréquentent des cafés à la mode, où l’on mange forcément bien parce que bio, et croient ainsi aider à réaliser les promesses d’une République fraternelle et solidaire, alors qu’ils viennent en fait profiter du repli communautaire pour s’inventer un monde à eux.

Au fil du temps, la bonne conscience bobo ne tient toutefois pas le choc de la réalité. Dans son ouvrage sur la difficile coexistence communautaire rue Jean-Pierre-Timbaud, la journaliste Géraldine Smith ne se décrit pas elle-même comme bobo, même si elle reconnaît qu’elle trouvait « très cool  » d’habiter un quartier aussi bigarré. Après avoir élevé ses deux enfants à proximité, elle revient, plus de dix ans après, dans un quartier où l’islam intégriste et les petits vendeurs de drogue prospèrent, où la République n’arrive plus à intégrer ses enfants, et où les incivilités seraient devenues insupportables. Ces retrouvailles se font alors que c’est précisément ce Paris-là qui est devenu une scène d’attentats, en 2015.

Avec son époux, Stephen Smith, ancien journaliste au Monde, Géraldine Smith a déjà fait paraître un ouvrage, Noir et français  ! (Ed. du Panama, 2006), sur la tentation identitaire qui traverse la communauté noire de France. Elle propose maintenant une enquête intime pour mieux comprendre comment elle s’est autopersuadée qu’« une tolérance sans borne était la meilleure manière d’aider les étrangers et leurs enfants français à s’intégrer  ». Ce n’est donc pas tant la transformation de ce quartier qui l’intéresse que sa propre réaction, ou son absence de réaction, aux changements qui se sont opérés quotidiennement autour d’elle. Car il y avait un pas à ne pas franchir  :« Pour nous, admettre qu’il y a un problème, c’est déjà faire un pas en ­direction du camp des “conservateurs”. »

Elle fait donc le récit de sa vie dans ces rues. On croise amis et connaissances, parents d’élèves, directeurs d’école publique ou privée, cafetiers, mais aussi les enfants laissés à eux-­mêmes, les dealers, les mamans voilées, les boulangers musulmans qui servent les femmes en dernier, le tout dans une ambiance qui s’alourdit sous le poids d’un islam de plus en plus intolérant, qui flique et quadrille le quartier grâce à la tristement célèbre mosquée Omar, au coin des rues Jean-Pierre-Timbaud et Morand, et aux librairies des alentours.

Un tournant après le 11-Septembre

Dans son roman La Vie devant soi, paru en 1975, Romain Gary inventait un Belleville, une France, régis par un ordre postcolonial où l’on sait se jouer des identités, où l’on peut tricher avec le regard des autres, se dire juif, puis musulman, ou bien français, puis africain, sans que cela porte à conséquence, parce que chacun veille à entretenir les réseaux de solidarité.

Le livre de Géraldine Smith fait penser à ce ­roman, mais dans une version cauchemardesque. Son fils Max énonce avec ses mots d’enfant, sur un ton proche de celui du petit Momo imaginé par Romain Gary, des vérités que les adultes peinent à voir. « Je ne sais pas ce qui leur prend tout d’un coup  ; ils se prennent tous pour leur origine  », dit-il un jour en rentrant d’une partie de foot qui a opposé la « France  » au « reste du monde  », entre ceux qui se sont trouvés assimilés ce jour-là à l’ancien colonisateur et ceux qui revendiquent désormais leurs racines africaines et arabes. Le quartier aurait basculé au tournant des années 2000, dans cette nouvelle époque qui s’amorce avec les attaques contre le World Trade Center.

Sous les traits de cette journaliste, il serait tentant de découvrir l’un de ces « catholiques zombies  » fustigés par Emmanuel Todd dans son essai Qui est Charlie  ? (Seuil, 2015). Le démographe visait ainsi cette frange de l’opinion de gauche qui a reçu une éducation catholique, mais qui, sans avoir la foi, en a gardé les réflexes xénophobes, notamment à l’égard des musulmans. Géraldine Smith, qui ne cache pas son éducation religieuse, pourrait entrer dans cette catégorie, mais ce serait sous-entendre qu’elle est islamophobe, ce qui serait abusif.

Des remarques contestables sur l’islam

Il est vrai qu’elle a parfois des remarques ­contestables sur l’islam, comme lorsqu’elle le compare à un « anticorps  » produit par les immigrés « dans un milieu français à haut risque de contagion  ». Mais Géraldine Smith porte un regard aussi sévère sur l’école. La mise en cause est générale, et surtout personnelle. Elle se réserve les plus durs reproches et, à travers elle, c’est bien la « classe créative  » qui est visée.

Bobos, branchés et hipsters se retrouvent au Cannibale, un café bien connu de la rue Jean-Pierre-Timbaud. Les plus démonstratifs d’entre eux se font tatouer, portent la barbe et la chemise à carreaux. La toilette recherchée de ces coquets bûcherons est leur véritable habitat. Qu’ils résident rue Jean-Pierre-Timbaud ou dans le 5e arrondissement n’y change rien.

Il y a encore autre chose qui définit « hipster  » et « bobo  ». C’est leur rôle dans les industries créatives, publicité, édition, télévision, etc. Parce qu’ils détiennent le capital intellectuel, si ce n’est le capital tout court, ils participent activement à définir le monde, à forger le discours dominant. Le temps du constat passé, on peut espérer qu’ils trouvent l’humour et la dérision nécessaires pour imaginer un quartier digne du Belleville de Romain Gary.

Voir aussi:
Le sens de l’histoire contrarie les idéologues
Ivan Rioufol
1 mai 2016

Oui, les faits sont têtus. Ayant été de ces quelques journalistes (les doigts d’une main devraient suffire) qui, depuis des décennies, ont alerté isolément sur l’immigration de peuplement, l’islam politique, le multiculturalisme, le somnambulisme des dirigeants, la lâcheté des bons sentiments, l’instrumentalisation des droits de l’homme, je sais ce que ces mises en garde m’ont valu de haussements d’épaules, d’insultes et de kahnneries dans Marianne, de caricatures en franchouillard halluciné, d’exclusions des débats médiatiques bien peignés. Or, jamais la remarque d’Arthur Schopenhauer, que je rappelle dans La guerre civile qui vient, n’a été aussi vraie : « Toute vérité franchit trois étapes. Tout d’abord, elle est ridiculisée. Ensuite, elle subit une forte opposition. Puis elle est considérée comme ayant toujours été évidente ». La troisième étape n’est pas loin d’être franchie. Quelques exemples, glanés ces derniers jours de vacances d’avril. Le Monde du 27 avril accorde une place de choix au livre de Géraldine Smith dans lequel, femme de gauche, elle déplore son propre aveuglement volontaire face à l’emprise islamiste de la rue Jean-Pierre Timbaud, à Paris. Certes, le quotidien s’effraie encore un peu  des « remarques contestables sur l’islam » que la journaliste émet parfois, mais il lui donne néanmoins l’absolution : « Sous-entendre qu’elle est islamophobe (…) serait abusif ».  Dans FigaroVox, Géraldine Smith reconnaît : « Ma génération a transformé en une religion intouchable la « culture de l’Autre » alors que la nôtre devait être librement négociable ». Laurent Joffrin, qui dressait il y a peu des listes de « néo-réacs » et de « néo-fachos » coupables de ne pas se plier devant l’islam et de parler comme Mme Smith, dénonce à son tour (Libération, 29 avril) la « naïveté » de ceux qui ne veulent pas voir dans le voile islamique la marque de la domination masculine sur le corps féminin. Le voilà en soutien de Soufiane Zitouni, ce professeur de philosophe qui reconnaît l’existence d’un « antisémitisme islamique, si présent dans de nombreuses familles musulmanes depuis des siècles, et à notre époque plus que jamais, hélas ». Les lecteurs fidèles de ce blog connaissent aussi cette évidence depuis longtemps…

Cependant ces quelques cas anecdotiques, s’ils illustrent bien la déroute des idéologies face aux réalités, ne sont rien en comparaison de la vague de rejet massif par l’opinion de l’immigration de peuplement, de l’islam politique, du multiculturalisme, ces sujets dont il était de bon ton d’assurer naguère qu’ils n’intéressaient personne hormis quelques esprits étriqués et monomaniaques. « Les socialistes, grands déçus de la politique », titrait Le Monde, jeudi. Alors que les « déclinistes », ainsi nommés par le Système pour faire taire leur tocsin,  étaient la cible principale du « progressisme », l’étude 2016 sur les Fractures françaises  fait apparaître que  seulement 31% des sympathisants socialistes pensent que la France « n’est pas en déclin ». Selon cette même étude, 65% des Français estiment qu’il y a trop d’étrangers en France. Le rejet de l’Union européenne, construite justement sur l’immigration de peuplement, procède de ce même refus de cautionner une politique d’immigration sacralisée par des commissaires européens non élus. Le Figaro de vendredi a mis au jour pour sa part l’image dégradée de l’islam, en France et en Allemagne. En France, 63% des sondés estiment que « l’influence et la visibilité de l’islam » sont « trop importants » (48% en Allemagne). Même les sympathisants socialistes se disent, à 55%, opposés au port du voile « dans la rue ». 52% des Français se disent également opposés à la l’édification de mosquées (49% en Allemagne). Quand Barack Obama dit dernièrement d’Angela Merkel que la chancelière allemande « est du bon côté de l’histoire » dans l’accueil des migrants, le président des Etats-Unis affiche son profond mépris pour les peuples européens qui voient très bien les dangers que recèlent, pour l’avenir des cohésions nationales, l’immigration de masse, l’islam conquérant, la confusion entre l’autre et le même. Si l’angélisme des faux gentils perdure jusqu’à attiser les rejets entre communautés, le sens de l’histoire rejoindra l’Autriche dont les citoyens, contre toute attente, ont placé un candidat du FPÖ, Norbert  Hofer, nettement en tête du premier tour de l’élection présidentielle. Marine Le Pen s’est empressée de féliciter ses « amis du FPÖ » pour ce « résultat magnifique ». La droite officielle, elle, continue de dormir du sommeil du simplet.

Voir également:

Rue Jean-Pierre Timbaud ou la République effacée…
Eric Delbecque
Tribune littéraire d’Eric Delbecque
25 août 2016

Rue Jean-Pierre Timbaud. Une vie de famille entre barbus et bobos (Stock, 2016) est un beau livre. D’abord parce que l’intention qui fait vivre l’ouvrage s’abreuve à une source de générosité intellectuelle et morale. Géraldine Smith se lance en effet dans une aventure littéraire qui relève de l’exercice le plus difficile qui soit : l’approche critique de sa propre pensée. En faisant le récit de la progression de l’islamisation radicale de la rue Jean-Pierre Timbaud, à Paris, c’est-à-dire de sa prise en main au fil des années par des intégristes nullement désireux de faire progresser le « vivre-ensemble ». Elle raconte la radicalisation de la mosquée Omar (avec Mohamed Hammami), la progression du Tabligh (un courant religieux fondamentaliste), l’éviction des petits commerces non islamiques, l’implantation des librairies intégristes, etc. Elle pèse ses mots, tente d’évaluer les choses au plus juste en se montrant la plus bienveillante possible. Géraldine Smith dévoile honnêtement sa difficulté initiale à admettre l’échec du modèle d’intégration à la française, pensant qu’à force de bonne volonté, il doit être possible d’émousser la haine de certains, au profil de vie difficile. Elle a le souvenir d’une enfance où les origines ne comptaient pas autant.

Son intention initiale dans ces pages ? Savoir si une autre voie était possible. Si d’autres choix auraient pu favoriser la cohésion sociale plutôt qu’une cohabitation mêlant au fur et à mesure l’indifférence, l’hostilité et la rancœur ? Au départ, son quartier témoigne d’une diversité souriante. Quelques adolescents turbulents, mais rien de grave. Géraldine croit au multiculturalisme et à une classe moyenne mélangée. Journaliste, comme son mari Stephen (Américain), elle fut reporter à Jeune Afrique puis rédactrice en chef de L’Autre Afrique. Stephen travaillait au Monde après avoir quitté Libération. Elle choisira de devenir pigiste après la naissance de ses enfants, afin de bénéficier de plus de souplesse. Le couple a tout d’une paire de bobos… Mais Géraldine se met à observer avec de plus en plus d’attention, sans que sa probité intellectuelle ne soit altérée par sa bienveillance à l’égard de ses voisines et de son environnement quotidien. Elle s’affirme convaincue que la tolérance, l’ouverture d’esprit, finira par voir raison des malentendus, de l’incompréhension culturelle entre les différentes classes sociales et les communautés.

Et puis le 11 septembre 2001 survint. Des avions s’encastrent dans les Tours jumelles à New York : les deux colosses, symboles des États-Unis, s’enflamment et s’effondrent. Des mots s’imposent alors dans le vocabulaire, en particulier Al-Qaïda et Oussama Ben Laden. Géraldine Smith écrit avec tristesse que ce dernier, dans son quartier, fascine autant qu’il suscite le rejet. L’ambiance change dans la rue et la religion devient un sujet de conversation. Sa nouvelle fille au pair, une australienne de 17 ans, qui passe pour une américaine, sera agressée par un groupe de quatre jeunes beurettes s’enivrant de slogans anti-américains. Elle assiste ensuite, lentement mais inexorablement, à la progression de l’intégrisme : à la mosquée Omar, dans la rue Timbaud, dans les commerces. Elle note aussi l’antisémitisme grandissant de certains enfants musulmans.

Dès lors, l’auteure constate qu’elle a commis plusieurs erreurs intellectuelles : penser d’abord qu’une tolérance sans bornes permet aux étrangers de mieux s’intégrer : hélas, tolérer de manière excessive vire souvent à la démission. Comme elle l’explique parfaitement, on glisse vite de l’un à l’autre : lorsqu’on laissa les fidèles de la mosquée Omar prier dans la rue, un trouble à l’ordre public devint une habitude et encouragea les islamistes à menacer des commerçants, à mettre l’alcool à l’index ou à insulter les femmes qui refusaient de se plier à leurs exigences. Ce qu’il est important de saisir, c’est que l’intégrisme islamiste forme un programme totalitaire, un univers holistique (où le Tout s’impose aux individus) qui méprise le libre arbitre et vient combler une attente identitaire en valorisant la violence politique dans sa forme terminale.

Deuxièmement, Géraldine Smith affirme que les difficultés socio-économiques ne suffisent pas à expliquer la « désintégration ». Troisièmement, le multiculturalisme fait des ravages parce qu’il conduit à penser qu’il existe un droit absolu à la différence autorisant à ne pas respecter la loi et les règles de vie d’une société au nom de sa singularité culturelle ou religieuse. Enfin, elle indique qu’elle a confondu la coexistence et le vivre-ensemble, la cohabitation et la convivialité. Faire nation constitue effectivement une chose bien plus complexe que juxtaposer des communautés.

Il jaillit de tout cela un livre émouvant, calme et nuancé, s’interrogeant avec bienveillance et goût de l’exactitude sur l’avenir de la France, son identité et son modèle d’intégration. En cette époque vindicative où rares sont ceux qui entendent la parole de l’Autre, c’est un exercice difficile et salutaire. A lire absolument pour jeter un regard humain et pourtant clinique sur un sujet capital.

Eric Delbecque, Chef du département intelligence stratégique de SIFARIS et Président de l’ACSE– Auteur de : Idéologie sécuritaire et société de surveillance (Vuibert) Site : intelligences-croisees.com

Voir encore:

Entre bobos et barbus, la rue Jean-Pierre-Timbaud, enclave salafiste au coeur de Paris
Soazig Quéméner
Marianne
22 Avril 2016

Une journaliste a enquêté sur l’islamisation du quartier où elle a habité, celui de la rue Jean-Pierre-Timbaud, dans le XIe arrondissement de Paris. Une artère sous l’influence de la mosquée Omar. Entre bobos et barbus, un récit édifiant, émouvant et glaçant.

Géraldine Smith a longtemps arpenté la rue Jean-Pierre-Timbaud, cette longue artère parisienne qui court du sud du boulevard de Belleville jusqu’au boulevard du Temple, entre le XIe et le XXe arrondissement de Paris. Elle disait sa fierté d’habiter ce quartier populaire et mélangé. Ses enfants étaient scolarisés dans une petite école catholique qui accueillait beaucoup de musulmans, un établissement mitoyen de la mosquée Omar. Sous l’influence de ce haut lieu de l’islam radical, elle a vu le haut de la rue évoluer en une dizaine d’années, devenir un coin d’asphalte où les librairies intégristes évincent le petit commerce, où les femmes ne se risquent plus à se promener bras nus.

Exilée depuis aux Etats-Unis, cette journaliste a continué à s’intéresser à cette enclave salafiste au cœur du pays des bourgeois bohèmes. En janvier 2015, elle tombe en arrêt devant la photo de la licence de foot des frères Kouachi, les assassins de Charlie Hebdo, des gamins de l’Est parisien. « Les bourreaux, comme les victimes, faisaient partie de mon monde, cela m’a foudroyée », écrit-elle. Pour comprendre et expliquer, elle a retraversé l’Atlantique. Mené une minutieuse enquête à l’ombre de la mosquée, retrouvé ceux qui il y a dix ans jouaient avec ses enfants, interrogé les commerçants. Elle découvre qu’une cohabitation hostile s’est installée entre deux groupes qui s’ignorent ou se défient, c’est selon : les bobos et les barbus. Un récit glaçant, avec pour décor la capitale.

Le silence de 2005« Le climat se dégrade insidieusement rue Jean-Pierre-Timbaud. […] A cette époque, les voyages scolaires habituellement organisés pour les élèves du CE2 au CM2 sont tout bonnement supprimés. Une majorité de parents musulmans refusant désormais de laisser partir leurs filles, par peur de la promiscuité avec les garçons, l’école ne parvient plus à atteindre le minimum d’élèves requis pour monter une « classe verte », un séjour à la montagne. Et encore moins le voyage en Angleterre que les institutrices faisaient miroiter comme récompense aux enfants depuis le CE1. […] La recomposition des équipes de football, la suppression des voyages ne sont que le reflet, chez les gamins, de la désintégration qui est à l’œuvre dans la rue. Sur fond de crise économique perpétuelle, il y a eu le 11 septembre, l’invasion de l’Irak, les grèves contre la réforme du système des retraites, voire la « canicule » de 2003 et, sans doute, bien d’autres choses encore.

La France va mal : elle voulait croire qu’elle avait une « certaine idée » d’elle-même mais, là, elle n’a plus d’idées ni de certitudes du tout ; elle balance entre le grand mélange du « métissage » et la Première Gorgée de bière et autres plaisirs minuscules d’un passé plus imaginaire que réel ; Raffarin-le-rond puis Villepin-l’agité sont Premiers ministres ; Sarko-le-Kärcher à l’Intérieur. Bizarrement, dans cet entre-deux où tout vaut tout et son contraire, la crise des banlieues de la fin de l’année 2005 passe quasiment inaperçue à Couronnes. A la lisière du XIe et du XXe, on ne brûle pas de voitures. On y est déjà trop engagés dans un jeu de go, dans le silence. L’enjeu est territorial. De part et d’autre, on pousse ses pions, sans piper mot. A tel point que beaucoup d’entre nous ne s’aperçoivent de rien ou se disent et répètent aux autres, face aux indices s’accumulant : « Mais c’est calme ici. » Avec le recul, cette phrase est devenue pour moi le Kyrie eleison d’un « positivisme » compulsif, l’aveu qu’on ferme les yeux pour mieux ne rien entendre. »

Voir de plus:

”Nous avons tous plusieurs identités à la fois, d’où la complexité de s’intégrer”
Journaliste française ayant émigré aux Etats-Unis, Géraldine Smith publie ”Rue Jean-Pierre Timbaud” pour raconter son expérience à Belleville, entre obsession du vivre-ensemble et désillusions du modèle d’intégration français
Les Inrocks
27/04/2016

Dans son livre, Rue Jean-Pierre Timbaud, Géraldine Smith revient sur ses vingt années passées dans le quartier de Belleville à Paris pour tenter d’expliquer ses désillusions et l’échec du ‘’modèle d’intégration français’’ auquel elle croyait. Journaliste émigrée aux Etats-Unis, elle raconte comment les attentats contre Charlie Hebdo l’ont convaincue d’écrire sur sa propre expérience. Cette chronique, racontée à la première personne, décrit avec honnêteté la métamorphose d’une rue emblématique d’un Paris mixte mais victime de ségrégation. L’influence de l’islamisme radical, les déceptions, les exils et les craintes d’habitants ponctuent le récit qui met en perspective un certain vivre-ensemble condamné à l’échec puisque mal appréhendé.

Vous avouez avoir été “très émue” en travaillant à ce récit. Ce livre est-il le travail d’une journaliste, d’une romancière ou d’un témoin ?

Géraldine Smith : C’est le fond de mon livre : nous avons tous plusieurs identités à la fois, d’où la complexité de s’intégrer, pas seulement pour les immigrés. “Je est un autre”, disait Rimbaud. “Je est une foule”, ai-je découvert rue Jean-Pierre Timbaud.

Concrètement, j’ai écrit un récit, le témoignage d’une mère de famille, d’une habitante du quartier qui se trouve être journaliste. Bien sûr, ma profession et ses réflexes m’ont aidée : j’ai l’habitude d’observer et de prendre des notes. Par exemple, les mères africaines qui s’en prennent aux Asiatiques dans un conseil d’école. Ou la bérézina de l’anniversaire de Max, dans tous ses détails. Rien n’est romancé. En complément d’enquête, j’ai revu des amis perdus de vue et des jeunes que je connaissais quand ils avaient quatre ans. J’ai aussi interviewé d’autres riverains. Beaucoup m’ont émue par leur histoire, leurs mots, leur façon de raconter. Parmi eux, Lucette, bimbelotière dans la rue depuis 1941. Ou Malika, une amie marocaine, nostalgique d’une France de son enfance qu’elle idéalisait.

C’est un récit à la première personne, pourtant il y a une vraie ambition d’objectivité. Pourquoi avoir décidé de mener ce travail sous cette forme et ne pas avoir fait une enquête journalistique plus classique en extirpant votre vécu ?

Avec ou sans “je”, on peut être de mauvaise foi. Mon but était d’être radicalement honnête, aussi sincère que je puisse l’être. En plus, l’emploi du “je” m’a libérée de toute prétention à vouloir expliquer globalement ce qui se passe aujourd’hui en France. Chaque école – sociologue, politologue, démographe – a ses certitudes, ses schémas explicatifs. Moi, je suis partie d’une question qui me minait depuis que je m’étais installée en famille dans un coin de Paris qui semblait incarner l’avenir d’une France ouverte et mélangée. Pourquoi ai-je fini par m’y sentir si mal à l’aise que j’étais contente d’en partir ? En l’absence d’une réponse satisfaisante, j’ai cherché le diable dans les détails de la vie quotidienne.

Avec du recul, pensez-vous être parvenue à raconter ‘’cet échec du modèle d’intégration français’’ ? Qu’est ce qui peut être universel dans votre vécu et dans votre expérience ?

L’universel, je ne connais pas ! Je raconte mon expérience de cet échec mais je crois que beaucoup de gens s’y retrouveront, par exemple dans le dilemme que l’on ressent au moment où l’on se débrouille pour déroger à la carte scolaire ou pour mettre ses enfants dans le privé ; ou dans le malaise pour une femme de se promener en short dans un ”coin musulman”, par exemple à Belleville, tout en s’interdisant d’avouer sa gêne d’être gênée… La tolérance masque souvent une forme d’indifférence, ou de démission. Le haut de la rue Jean-Pierre Timbaud n’est un coin sympa où l’on va boire un verre entre potes que pour ceux qui refusent de voir que l’islam radical y a pris le pouvoir, chassant y compris des musulmans modérés ; pour ceux qui ne veulent pas voir que la mixité sociale du quartier est une façade. Je raconte mon rendez-vous avec Kader, 20 ans, que j’attendais dans un bar branché devant lequel il passe tous les jours, quasiment depuis sa naissance. Il n’y était jamais entré et n’osait pas pousser la porte.

‘’Le souvenir d’un vivre-ensemble entre le métro Couronnes et la rue Saint-Maur (…) des souvenirs fragiles et ambigus qui risquent de s’abîmer dans l’”après-coup”. On décèle une sorte d’amertume. Ce livre est-il une manière d’enterrer ses rêves et ses anciennes valeurs ? Ou justement un moyen pour ne pas que ces souvenirs s’abîment dans l’après coup ?

Pas d’amertume. Si mes rêves n’étaient que des baudruches gonflées à l’air chaud, autant le savoir. Du regret, oui. J’aurais préféré que mes rêves ne soient pas des illusions. Mais ça n’empêche pas de repartir sur de nouvelles bases plus saines, plus réalistes aussi. Il y a 15 ans, quand le boulanger intégriste servait avant moi les hommes qui faisaient la queue derrière moi, je faisais mine de ne pas avoir remarqué. Quand le préposé aux saucisses de la kermesse envoyait paître un parent demandant une merguez Halal avec un : “Oh ! Mais on est en France ici !”, je faisais comme si de rien n’était. Pourquoi ? Ce livre répond aussi à cette interrogation.

Pourquoi était-il si important pour vous de croire à la réussite de ce creuset cosmopolite, à cette mixité sociale et culturelle ?

Pour la même raison pour laquelle, quand on est jeune, c’est-à-dire sans expérience, on croit que l’Onu est forcément meilleure qu’un gouvernement national. Puis, on se rend compte que l’Onu n’est qu’une grande bureaucratie élue par personne. Bref, j’ai mis du temps à me rendre compte, notamment à travers ma propre expérience aux Etats-Unis, qu’un migrant n’est pas un être abstrait, en quelque sorte la plus petite unité des droits humains, mais une personne avec sa langue, sa culture, ses croyances, ses préjugés aussi. Donc, il faut repenser le “creuset”.

La diversité, dans toutes ces dimensions, est une source mutuelle d’enrichissement, j’en suis convaincue. Tout le monde ne partage pas mon sentiment, et je comprend cette peur que certains ont de se perdre en s’ouvrant aux autres. Mais voilà, ce n’est pas comme si il y avait un choix. La France est aujourd’hui peuplée de citoyens français de toutes confessions, de “souche ou d’origines”, qui se côtoient avec leurs différences, et qui n’ont pas forcément envie de se couler dans un moule identique. “A Rome fais comme les Romains !”, dit-on. Soit. Mais le petit Bilel est désormais aussi Romain que le petit Edgar ! Nous n’avons donc pas d’autre choix que d’apprendre à vivre ensemble.

Or, ce n’est pas facile. Je vous donne un exemple tout simple : en 7 ans à l’école de la rue Jean-Pierre Timbaud, les enfants ne sont pas partis une seule fois en voyage avec leur classe. Au dernier moment, tous les ans, le voyage dont la classe avait rêvé toute l année était annulé, parce qu’une majorité de parents refusait de laisser leurs filles voyager avec les garçons. Résultat, une occasion idéale de mieux se connaître, de partager quelque chose, éliminée. C’est ça la vie ordinaire ! Alors oui, je pensais que ce serait simple de faire abstraction des différences, qu’il suffisait de le vouloir et je me suis trompée. Ce n’est pas une raison pour renoncer.

Si la mixité sociale est impossible, est-ce à cause de l’identité ?

La mixité sociale n’est pas impossible, à condition de ne pas l’imaginer comme un interrupteur qui allume ou éteint. C’est quand la mixité est figée, soit comme un absolu ou un interdit, qu’elle échoue. En ce sens elle est en effet liée aux identités – au pluriel – qui, elles aussi, sont forcément fluides. On n’a pas “son” identité dans la poche, une fois pour toutes. Elle change tout le temps, parfois presque imperceptiblement, parfois très vite. Les gens que j’ai croisés ne sont pas quelque chose une fois pour toutes. C’est comme moi en quittant la France et en arrivant aux Etats-Unis. Alors, si c’est effectivement ainsi, le “modèle républicain” ici, ou la foi en la Constitution en Amérique, ne doivent pas renvoyer à des identités prescrites, à prendre ou à laisser. Ce sont des modes d’emploi pour négocier, collectivement, les fluidités des identités individuelles.

Est-il possible de comparer brièvement votre expérience aux Etats-Unis et celle en France ? 

Ce qui m’a le plus frappé, c’est la centralité de “la race” dans la société américaine. Je n’employais jamais ce mot et, comme on sait, il ne correspond à rien scientifiquement. Et soudain, sur chaque formulaire, il me fallait indiquer que j’étais “white” ou “caucasian” ! Mais, au moins, il m’a fait comprendre que notre alpha et oméga à nous Français, c’est à dire le statut socio-économique, “la classe”, est tout aussi réducteur de la “foule” identitaire qu’est chacun d’entre nous. Donc, je pense que le pluralisme vécu, le mélange plus heureux, attend encore la pensée et le langage dans lequel il peut s’exprimer.

Propos recueillis par Hélène Gully

Edité par les éditions stock, Rue Jean-Pierre Timbaud, sera disponible dès le 27 avril.

Voir de même:

«Entre bobos et barbus, ma rue Jean-Pierre Timbaud»
Vincent Tremolet de Villers
29/04/2016

FIGAROVOX/GRAND ENTRETIEN- Géraldine Smith vient de publier un passionnant essai sur une rue de Paris, sorte de précipité des fractures françaises. Où l’on mesure le déni d’une partie de la société.


Géraldine Smith est l’auteur de Rue Jean-Pierre Timbaud, une vie de famille entre bobos et barbus (Stock, 2016).


LE FIGARO. – Pourquoi avoir décidé de consacrer un livre à une rue de Paris?

Parce que la rue Jean-Pierre Timbaud a été d’abord le lieu de mes espoirs, puis de ma déception. Raconter son histoire sur vingt ans m’a permis de faire le point, de savoir où j’habite -non plus au propre mais au figuré. Nous avons vécu dans ce coin de Paris entre 1995 et 2007. Nos enfants sont allés à l’école catholique, mitoyenne d’une mosquée salafiste réputée pour son radicalisme et d’un centre pour enfants juifs handicapés. Quand nous nous sommes installés, j’étais enthousiasmée par la diversité sociale, religieuse et culturelle de ce quartier qui ressemblait à la «France plurielle» que j’appelais de mes vœux. Mais au fil des ans, je m’y suis sentie de plus en plus mal à l’aise, au point d’être contente d’en partir. Dans ce livre à la première personne, je décris mon quotidien de mère de famille, celui de nos enfants, les matchs de foot dans la cour de récré, les fêtes d’anniversaire… Les raisons de l’échec, qui m’est resté en travers de la gorge, émergent de ce récit d’une façon très concrète. C’est comme si je donnais à mon problème qui, bien sûr, n’est pas seulement le mien, une adresse à Paris.

À vous lire, le choix de vous installer rue Jean-Pierre Timbaud puis en Seine-Saint-Denis semble orienté par la volonté d’une mixité sociale et culturelle. Cette mixité, était-ce, pour vous, un désir théorique ou réalité vécue?

Avant d’avoir des enfants, j’ai travaillé comme journaliste en Afrique. Mon mari, un Américain ayant appris le français à 25 ans, continue d’y passer le plus clair de son temps en reportage. Nous ne voulions pas élever nos enfants dans une bulle. Donc, nous étions ravis d’habiter des quartiers moins homogènes, à tous points de vue, que, par exemple, ceux de la Rive Gauche. La Seine est une ligne de démarcation bien réelle. Je raconte dans le livre avoir accompagné une sortie de CM1 au parc du Luxembourg: la majorité des enfants de Belleville n’avaient jamais traversé le fleuve. Un dimanche, venant de Pantin pour une promenade dans le Marais, mon propre fils me fait remarquer que, de l’autre côté, «les Blancs sont majoritaires». Il n’en avait pas l’habitude.

La liquéfaction de la sociabilité dans votre quartier semble ne pas avoir de facteur unique. Tout paraît céder en même temps: l’école, la civilité, la sécurité, la sociabilité élémentaire qu’incarnent, dans notre imaginaire, les boulangeries et les cafés. Le développement de l’islam radical est-ce selon vous un symptôme ou la cause profonde de cette liquéfaction?

Tout ne cède pas en même temps. Les difficultés de l’école publique ou la petite délinquance n’avaient rien de nouveau. C’est ma perception de la rue qui change brusquement. Au moment où j’ouvre enfin les yeux, après un incident mineur – un homme en qamis m’insulte parce que je bois un Coca sur le trottoir -, je découvre tout à la fois des réalités anciennes et nouvelles. J’ai l’impression que la présence d’une mosquée salafiste est pour beaucoup dans la désintégration mais c’est en partie une illusion optique: l’slam radical est lui-même d’abord une conséquence avant de devenir une cause. Il révèle un malaise qu’il va ensuite exacerber.

Prenez la cohabitation entre les sexes. Quand un boulanger sert systématiquement les hommes avant les femmes, quand les petits commerces sont remplacés par des librairies islamiques et les magasins de mode ne déclinent plus dans leurs vitrines que la gamme très réduite du voile intégral, l’atmosphère de la rue s’en ressent forcément. De même quand des petits groupes prosélytes abordent des jeunes du quartier pour leur intimer de se joindre à la prière, non pas une fois par semaine mais tous les jours. Les premières victimes de cette évolution ne sont pas les gens comme moi, qui peuvent partir en vacances, obtenir des dérogations à la carte scolaire ou, si rien n’y fait, déménager. Ce sont ceux sans recours ni moyens, comme ce pizzaiolo qui baisse les rideaux parce qu’on lui enjoint de ne plus vendre que du Coca arabe. Ou Malika, une Marocaine vivant là depuis 1987 et qui regrette avec amertume la liberté vestimentaire disparue de sa jeunesse. Mais ce n’est pas forcément dans la nature de l’Islam de devenir ainsi un rouleau compresseur civilisationnel. La religion agressive n’est pas un archaïsme, une survivance ancestrale qui renaîtrait de ses cendres au beau milieu de Paris. Au contraire, c’est une production moderne, made in France, qui sert d’exutoire à ce qui ne va pas chez nous pour trop de gens depuis trop longtemps. Pour certains, c’est la seule issue quand l’ascenseur social est cassé. Je me souviens du père algérien de Massiwan, un camarade de classe de notre fils. Cet homme est l’archétype de l’immigré modèle: poli, travailleur, toujours en costume-cravate… Il inscrit son fils à toutes les activités gratuites de la mairie. Il surveille ses devoirs, l’empêche de trainer avec les racailles. Or, que me dit-il quand je le croise un jour: “Quand mon fils me regarde, il voit quoi? Un père qui a ‘bien travaillé’ toute sa vie et qui ne peut même pas lui offrir un ballon de foot! La vérité, il a honte de ses parents… Vous voyez, je ne sais pas où tout cela va nous emmener”. Parfois cela mène à l’islamisme de la deuxième génération, à force de frustration et de rage.

Alain Finkielkraut (dont le père avait son atelier rue Jean-Pierre Timbaud) aime à citer cette phrase de Charles Péguy, «le plus difficile n’est pas de dire ce que l’on voit mais d’accepter de voir ce que l’on voit». Diriez-vous que vous vous êtes volontairement aveuglée?

Oui, tout à fait. J’avais tellement envie que ça marche! Je n’ai jamais eu peur de perdre mon identité en m’ouvrant aux autres. Les couleurs de peau et les religions m’importent peu. J’apprécie les gens pour ce qu’ils sont et, si leur fréquentation devait me changer, pourquoi pas! Personne n’a une identité dans sa poche, comme un passeport, une fois pour toutes. Mais j’ai mis du temps à m’avouer qu’il n’en allait pas ainsi pour tout le monde, que la tolérance n’était pas le bien le mieux partagé dans notre quartier et, de ce fait, que la convivialité n’y était pas au rendez-vous. Par exemple, mon fils et ses camarades ne sont jamais partis en voyage avec leur classe, en sept ans, parce qu’une majorité des parents musulmans ne voulaient pas que leurs filles voyagent avec les garçons. J’ai râlé intérieurement mais je n’ai rien fait, par peur de passer pour «réac» sinon islamophobe. Je racontais cette anecdote il y a quelques jours à une institutrice qui m’a dit: “Nous avons eu le même problème dans mon établissement, et nous l’avons résolu en négociant avec les parents des filles un compromis: deux mères musulmanes pratiquantes, voilées, ont chaperonné le voyage. Au moins, les enfants n’ont pas été pénalisés.” C’est un pis-aller, certainement pas une solution idéale mais au moins, cela a donné une chance aux enfants d’apprendre à «vivre ensemble» pendant une semaine.

Vos parents dans votre livre montrent une grande ouverture dans les gestes et un discours «réac» dans les mots. Diriez-vous qu’une partie de la génération qui a suivi a fait l’inverse: de grands discours mais peu de choses dans les actes? Quel rôle a joué, selon vous, l’antiracisme et la victimisation de «l’Autre» dans ce refus de voir la réalité?

Ce serait sans doute trop abusif de mettre dans le même sac toute une génération, celle de mes parents ou la mienne. Il y a toujours eu des «réacs» à la fois dans leurs mots et dans leurs gestes, et d’autres qui ne l’étaient pas. Mais il est vrai que ma génération a biberonné le rejet du «franchouillard» et, par opposition, l’éloge du métissage. À tel point que, jusqu’à très récemment, la Marseillaise et le drapeau français avaient de facto été abandonnés au Front national. En même temps, moi sans doute plus que mes parents, j’ai fermé les yeux sur le fait que le dogme religieux, l’infériorité supposée des femmes, l’homophobie ou le chauvinisme national faisaient partie de la culture de bien des immigrés. Ma génération a transformé en une relique intouchable «la culture de l’Autre» alors que la nôtre devait être librement négociable! J’ai mis du temps à me demander pourquoi un Camerounais raciste ou macho devrait être moins critiquable qu’un Français «de souche» soutenant le FN. Dans ce monde courbe où nous prenons nos désirs pour des réalités, on passe avec un sourire gêné sur le racisme ou la misogynie d’un immigré alors qu’on n’a pas de mots assez durs pour le moindre beauf bien de chez nous. Le problème n’est pas que nous ne soyons pas tous d’accord sur les maux qui rongent notre société. Au contraire, ce serait étonnant voire malsain. Mais qu’on ne soit pas d’accord avec soi-même, qu’on refuse de voir ce à quoi on ne veut pas croire, c’est vraiment problématique. Mon livre dit à chaque page que la «petite» vie quotidienne nous livre une somme de vérités qui valent plus que «la» vérité détachée de notre vécu, celle qu’on porte en bandoulière comme une amulette politique, son fétiche de «bien- pensant».

Votre fils se désole à un moment que ses camarades de classe «se prennent tous pour leur origine». Comment articuler les racines familiales et culturelles (l’homme n’est pas un voyageur sans bagage) et les ailes de l’universalisme?

On comprend immédiatement ce qu’il a voulu dire mais ce n’est pas si facile de mettre le doigt dessus. Il me semble qu’il pointait la fuite en retraite identitaire de ses camarades de classe. Vous avez évidemment raison, nous partons tous dans la vie avec un «bagage» familial, social, religieux, national, etc. D’ailleurs, précisément pour cette raison, les immigrés ne sont pas toujours un «cadeau» pour les pays où ils s’installent puisqu’ils fuient des lieux où ce «bagage» pose problème d’une façon ou d’une autre. En même temps, ils sont des pionniers prêts à recommencer à zéro, à se réinventer dans un contexte différent. Seulement, si les conditions se prêtent si peu à faire du neuf à partir du vieux que même la deuxième génération ne se sent pas chez elle dans le pays où elle est née, le parcours des parents «en direction de la France» est pour ainsi dire anéanti, il ne compte pour rien. Les copains de Max, en l’occurrence tous nés à Belleville, se réfugient dans un ailleurs imaginaire, leur «origine», un pays où ils n’ont souvent jamais mis les pieds, une langue et une culture qu’ils ne connaissent pas forcément. Ils se prennent pour leur origine à défaut de se sentir acceptés tels qu’ils sont là où ils sont.

Vos enfants vivent-ils à Paris?

Non, ils étudient tous les deux aux Etats-Unis. Leur identité a changé de la façon que je viens de décrire: ils sont maintenant à la fois français et américains, pas seulement du fait de leur double nationalité ou de leur bilinguisme mais de cœur et d’esprit. Leur parcours américain les a changés à bien des égards mais il y a toujours un petit Bellevillois qui sommeille en eux, comme chez leurs anciens copains à Paris qui s’identifient comme «BLV» sur les réseaux sociaux. Mais le vieux et le neuf posent moins de problèmes pour nos enfants aux États-Unis. Leur «francitude» ne vient pas nier leur «américanité» ou s’y opposer comme un paradis perdu. En plus de leurs études, ils se sont inscrits à la fac de français «pour rester dans le bain». Personne ne leur reproche leur origine, ne leur demande de choisir entre deux identités qui ne font qu’une chez eux. Ils seraient bien en peine de le faire. Depuis l’Ohio où il est maintenant, mon fils continue de soutenir le PSG!

Quelles sont les réactions de vos amis qui vivent dans cette rue depuis la sortie de votre livre?

Les réactions sont aussi diverses que la rue mais, très largement, positives. Ceux qui apparaissent dans le récit sont contents que leur témoignage se trouve maintenant sur la place publique. À tort ou à raison, ils avaient l’impression d’être invisibles. D’autres m’écrivent ou m’interpellent pour ajouter leur grain de sel, dans un sens ou dans l’autre. Bien entendu, ceux qui ne se reconnaissent pas dans mon récit m’accusent d’avoir caricaturé leur quotidien. Sur les réseaux sociaux, quelques rares personnes disent que «je délire»: pour moi, ceux-là ne voient pas ce qui se passe dans leur rue parce qu’ils «coexistent» avec ceux qui ne leur ressemblent pas, mais ne partagent avec eux aucune forme de convivialité. Autant dire qu’on est dans les jeux de miroirs habituels des perceptions individuelles. Cependant, quand vous travaillez sur vingt ans, quand vous avez vécu sur place et interrogé beaucoup de gens pour croiser les regards, il n’est pas facile de vous reprocher, sérieusement, d’avoir inventé une réalité.

Voir de plus:

Géraldine Smith : retour à Belleville
Contreligne
juillet 2016

Dans son livre Rue Jean-Pierre Timbaud paru au printemps 2016, Géraldine Smith raconte une vie de famille dans un quartier de Paris qui, par la confrontation de populations très différentes, « bobos et barbus » comme dit son sous-titre, nous semble révélateur d’une certaine France d’aujourd’hui.  La forme de son récit est par ailleurs très intéressante :  sans prétentions sociologiques ou politiques, elle part de ses souvenirs, parents et enfants dans les écoles, amitiés, antipathies, espaces publics et privés….toute la politique de la vie quotidienne. 

Il semble que les débats qui ont suivi la publication de Rue Jean-Pierre Timbaud  aient parfois eu du mal à rendre compte de tant de complexités, et c’est pour cela que nous avons voulu poser à Géraldine Smith, qui réside maintenant aux Etats-Unis, ces quelques questions provoquées par un livre perspicace, courageux, original.   Ndlr —————–

Propos recueillis pour Contreligne par Alice Kaplan

Alice Kaplan – Pourquoi cette envie d’écrire sur ce sujet, et sur le mode autobiographique ?

Géraldine Smith – A l’origine de ce projet, il y a mon incompréhension et ma déception face à un échec personnel. En 1995, quand commence le récit, je suis journaliste, spécialiste de l’Afrique où j’ai vécu plusieurs années. Stephen, mon mari américain, qui est également journaliste, a longtemps vécu au sud du Sahara et continue alors de couvrir l’Afrique depuis Paris. Il est à l’époque le responsable des pages Afrique de Libération, un quotidien de gauche. Quand nous nous installons en famille dans un petit coin de Belleville populaire et très mélangé, socialement et ethniquement, nous sommes convaincus d’avoir trouvé un lieu qui nous ressemble. Rue Jean-Pierre Timbaud, en face de l’ancien siège du syndicat de la métallurgie, l’école catholique est mitoyenne d’une mosquée et d’un centre juif pour enfants handicapés. Ce télescopage me fascine. Il me semble refléter l’image d’une France que j’appelle de mes vœux. Or, dix ans plus tard, je quitte le quartier sans regrets. Plusieurs de nos amis, comme nous désabusés, déménagent aussi. Que s’est-il passé ? Qu’est-ce qui n’a pas marché ? C’est le sujet de mon livre.

J’ai commencé à l’écrire comme un reportage. Mais je me suis rendue compte que l’exposé des faits, sans implication, ne traduisait ni mes émotions, ni mes erreurs. Plus grave, deux ex machina de mon histoire, j’avais tendance à réinterpréter les événement avec le bénéfice du recul. Le résultat était une narration « édifiante » là où je voulais traquer mon malaise. J’ai alors décidé – ça m’a coûté ! – d’écrire comme « la mère de famille » que j’étais aussi, c’est-à-dire au raz du quotidien, dans mon corps-à-corps avec une réalité souvent frustrante, rarement glorieuse. Décrire ma colère après un goûter d’anniversaire qui tourne au fiasco, mon impuissance face à un père de famille algérien au chômage qui désespère de « sauver ses enfants de la racaille », c’est ma façon de dire – j’y vais tout droit – qu’il est plus facile de défendre l’ouverture totale des frontières lors d’un dîner dans le Ve arrondissement que de scolariser ses enfants dans un lycée public du XXe.

Votre connaissance de l’Afrique vous a-t-elle donné une sensibilité particulière à la vie quotidienne de la rue Jean-Pierre-Timbaud ?

Grâce à l’Afrique, il n’y avait aucun risque que je confonde l’islam et l’islamisme, un hijab et une burqa, un croyant et un djihadiste. J’étais aussi moins intimidée à l’idée de me faire taxer de raciste ou d’islamophobe. Au début des années 90, j’avais vécu à Dakar dans un studio que me louait un chef traditionnel Lébou, qui était musulman comme la quasi-totalité des Sénégalais. Ma pièce donnait sur sa cour intérieure, qui se remplissait de fidèles au rythme des appels du muezzin. Il m’invitait à boire le thé, nous nous entendions bien. Il est le premier à m’avoir parlé d’une « menace fondamentaliste » dans un pays pourtant pourtant dominé, sur le plan religieux, par les confréries soufies. Sous l’influence de prédicateurs étrangers officiant dans des mosquées souvent bâties avec des fonds saoudiens, le salafisme se développait à cette époque au Sénégal. On voyait au marché les premières femmes portant le voile intégral, des prêcheurs commençaient à s’en prendre à un soufisme jugé trop mou. L’islamisme, l’instrumentalisation de la foi musulmane à des fins politiques, est un problème en Afrique comme à Paris.

J’ajoute qu’il est plus facile de comprendre que l’intégration n’est pas un lit de roses quand on est soi-même immigrée – immigrée de luxe, certes, mais immigrée quand même – comme c’est mon cas aux États-Unis. Je m’accroche comme d’autres à ma langue, ma culture, mes habitudes, mes préjugés… Au quotidien, je négocie pied à pied ce qui est « à prendre ou à laisser » dans les deux mondes que je dois réconcilier : ça va de la nourriture au respect dû aux parents en passant par la longueur des jupes… Je n’ai jamais laissé ma fille porter ces shorts ultra-courts et moulants qui sont pourtant la règle aux États-Unis. Mais, venant d’un pays laïque (allez expliquer ce que ça veut dire en cinq minutes !), j’ai pourtant accepté que dieu se glisse dans le contrat social tous les matins quand nos enfants prêtaient allégeance avant de commencer leur journée à l’école publique. Bref, on apprend à faire la part du feu au jour le jour.

J’aime beaucoup la formule de votre fils Max : « Papa, je ne sais pas ce qu’ils ont tout d’un coup : ils se prennent tous pour leur origine. » (p. 122) Là, il s’agit de disputes en classe autour du foot, du petit Kader qui se sent obligé de soutenir l’équipe marocaine et de se désolidariser du PSG. Voilà ce qu’on appelle, dans le contexte américain, « identity politics »… Je voudrais savoir si Max a connu la même situation depuis, aux Etats-Unis.  

Il a vécu une variation sur le même thème : quand nous nous sommes installés en Caroline du Nord, en 2007, il a découvert qu’on pouvait même revendiquer des origines très lointaines dans le temps. Le premier jour d’école, à la cantine, il y avait des tablées séparées d’enfants noirs, asiatiques, latinos et blancs. Il n’avait jamais connu ça à Belleville. Ne parlant pas bien l’anglais, vulnérable, il s’est assis chez les Noirs, qui l’ont accueilli plutôt sympathiquement. Plus tard, un copain noir lui a expliqué : « On t’aime bien. T’es pas Blanc, t’es Français ». Autant dire qu’il reste du chemin à faire… Aux États-Unis, l’assignation raciale prime sur tout. Plus qu’évidente, elle passe pour « naturelle » alors qu’elle est tout sauf cela. Il n’y pas de « Latino » en dehors des Etats-Unis, aucun rapport entre un Camerounais francophone et un Noir américain, beaucoup de Noirs américains seraient ailleurs vu comme Blancs et, summum de tout, les « Caucasiens » doivent leur nom à un professeur allemand au 18ème siècle, Johann Friedrich Blumenbach, qui a défini une « race » à partir d’un seul crâne qu’il trouvait merveilleux !

Certains amis de Max ou de Lily sont dans des clubs ouvertement “racialisés”, comme Men of Color ou Mixed Race Coalition. J’ai du mal à comprendre de tels choix, qui enferment l’individu dans un seul groupe, une seule facette de son identité. En France, une communauté fondée sur la couleur de la peau est a priori suspecte. Le Conseil représentatif des associations noires, créé en 2005, peine à exister. Les musulmans français sont très peu « communautarisés ». L’idéal républicain français prétend gommer toutes les différences au nom de la fraternité. Y parvient-il dans les faits ? Non, pas plus que le « rêve américain » n’assure l’égalité des chances aux États-Unis. Mais maintenant qu’on n’y croit plus, en France, cet idéal républicain d’assimilation passe pour un leurre, une « arnaque » dont le but réel viserait à faire de tous un « Français moyen » qu’on devine blanc, catholique, amateur de vin et de bonnes chères, vaguement grivois. Bien sûr, ça ne passe plus. Pourquoi serait-on moins « français » parce que l’on est noir ou musulman ? Que signifie « être français » ? Pour moi, en attendant de trouver mieux comme contrat social, est Français qui a la nationalité française. À mes yeux, il n’y ni « Français de souche » ni « Français issu de l’immigration ». Puisque la citoyenneté fait la différence entre eux, on est soit immigré soit Français étant entendu que le passage d’un statut à l’autre est balisé de droits et d’obligations s’imposant à tous.

La question de l’origine est différente de celle de la race, un concept qui n’a d’ailleurs aucun fondement scientifique. Aux Etats-Unis, on est fiers de ses origines italienne, irlandais, africaine… En France, dire d’un jeune né en France qu’il est Franco-Algérien ou Franco-Camerounais, c’est le stigmatiser, en faire un citoyen de seconde zone. Qui a raison ? Quand le jeune Kader, dans le livre, me dit qu’il est Franco-Marocain et fier de l’être parce que bien incapable de choisir entre les deux pays, je ne vois pas où est le problème. Il passe ses vacances au Maroc, il parle marocain, il appartient à deux nations et cultures, comme mes propres enfants qui sont franco-américains (et à qui personne n’intime l’ordre de choisir). En revanche, quand la maîtresse oblige Séverin à parler du Cameroun, où il n’a jamais mis les pieds, seulement parce qu’il est noir et son père un immigré camerounais, elle lui assigne une identité qui n’est pas la sienne.

Rue Jean-Pierre Timbaud, des populations différentes les unes des autres se confrontent dans la rue sans jamais vraiment se fréquenter. 

En fait, ils ne se confrontent pas, ils s’évitent. Rue Jean-Pierre Timbaud, bobos, barbus, Loubavitch, Polonais, Nord-Africains, artistes et dealers, jeunes et vieux se côtoient sans se rencontrer… Il y a même quelques personnes fortunées, dans des lofts discrets dans les arrière-cours. Mais les uns et les autres ne se connaissent pas, ou mal, il n’y guère de convivialité. Dans mon livre, Malika se fâche lorsque je lui vante mixité sociale de la rue telle que je la perçois au début. Là où un bobo voit un bar sympa, elle voit du bruit et le vomi qu’il faut enjamber sur les trottoirs le matin. Et cette mosquée « qui ne gêne personne », elle la voit comme le lieu qui aspire son fils aîné dans un vortex de radicalisation. Les bobos ont leurs restaurants, leurs boutiques, leurs boulangeries, leurs dérogations à la carte scolaire. Dans le fond, ce qui me dérange, ce n’est pas leur mode de vie, qui est en partie le mien. Ce qui me gêne, c’est que la tolérance est devenue le masque de l’indifférence que portent les uns aux autres. On se prétend ouvert mais, en réalité, on se recroqueville dans son alvéole, quitte à abandonner la place publique aux islamistes, les seuls à avoir encore un projet collectif.

On découvre, dans votre livre, une géographie parisienne fortement ségréguée.  Beaucoup de camarades de classe de vos enfants, et même leurs parents, n’ont jamais traversé la Seine : l’excursion au jardin du Luxembourg se déroule comme une visite dans un autre pays.  

Je crains qu’il y ait dans beaucoup de capitales du monde de telles frontières invisibles. À Paris, historiquement, les quartiers  de la rive gauche et à l’Ouest ont été urbanisés le plus tardivement et certains villages, comme Monceau, n’ont été annexés que dans la seconde moitié du 19ème siècle. Plus récemment, la fréquentation de l’espace public a évolué avec l’apparition du RER, le métro de la grande banlieue : les Champs-Elysées, en haut desquels se trouve la station Charles de Gaulle, ou le Forum des Halles, ont ainsi été abandonnés par les « vrais » Parisiens aux « gens des cités », en plus des touristes. Tout cela pour dire qu’en effet, on ne croise pas beaucoup d’ouvriers boulevard Saint-Germain, ni de Noirs dans les jardins du Luxembourg. Que les enfants – nés à Paris – du boulanger de Ménilmontant ne soient jamais montés dans la tour Eiffel, ou que l’un de mes amis d’une grande famille bourgeoise n’ait jamais « passé le périph’» en dit effectivement long sur le cloisonnement social. C’est aussi une question de moyens : au café de Flore, le « petit noir » est à 4,60 euros, alors qu’on boit son expresso pour moins de 2 euros à Belleville.

La scène du « convoi vers la rive gauche » est l’un des moments forts de votre livre.  Arrivant au Théâtre des Marionnettes, on sent le doux souffle de l’universalisme : tous les enfants sont impliqués comme spectateurs.  Puis Djed déconne, sa mère hurle. Et le gardien du parc lance, « On n’est pas au souk ici. »  Vous avez alors honte de lui dans « votre » jardin du Luxembourg. Nous, lecteurs, sommes gênés par votre honte, puis nous y identifions.   Vous dites que la reconnaissance de son propre racisme peut être une aubaine, pourrait nous avancer. Reconnaître son propre racisme, son propre sexisme, comment cela marcherait-il ? 

Il ne s’agit pas de racisme. Ce jour là, j’ai honte, l’espace de quelques instants, d’être avec une femme qui hurle en arabe dans les jardins du Luxembourg. Puis, j’ai honte d’avoir honte d’elle et de son enfant. Cela ne fait pas de moi une raciste. Dans le fond, ce qui me gêne à ce moment là, ce n’est pas de me promener dans Paris avec une femme voilée (je viens de passer la journée avec elle), ce qui me gêne c’est qu’elle hurle dans un espace public dont je connais et partage les codes : au Luxembourg, on ne hurle pas… Si elle avait hurlé au Parc de Belleville, je n’y aurai même pas prêté attention. J’ai donc une réaction qui traduit notre différence sociale : ce n’est guère mieux, mais cela n’a rien à voir avec du racisme. Je lui en veux mais pas pour son origine. Je lui en veux parce qu’elle vient de faire éclater ma bulle de rêve. Je m’étais grisé de cette belle journée, des rires devant Guignol, j’avais regardé les gamins et je m’y étais cru, dans cette France cosmopolite de toutes les couleurs. Or, l’incident entre le gardien et la mère de Djed me ramène à la réalité. L’atterrissage est brutal.

Je n’exclue pas avoir eu, en d’autres circonstances, un premier réflexe raciste. Par exemple, un Chinois crache dans le métro et je pense in petto: « Y’en a marre de tous ces Chinois qui crachent partout ! ». À mon avis, si l’on veut surmonter le racisme, il faut cesser de le présenter comme un sentiment extraterrestre, quelque chose qui n’arrive qu’aux autres. C’est pour cela que je rapporte dans le livre l’anecdote de Nelson Mandela qui, à peine sorti de 27 ans de prison, monte dans un avion, se rend compte que le pilote est noir et, par réflexe, se dit : « pas de chance ! ». Mandela en parle dans son autobiographie pour mettre en exergue la « banalité du mal », comme dirait Hannah Arendt. Si on avait tous ce courage, on pourrait accomplir un travail collectif pour aller à rebours de nos préjugés. On ne vaincra pas le racisme en mettant des procureurs généraux à tous les coins de rue, ou par auto-flagellation.

Qu’est-ce que l’aspect autobiographique par lequel vous avez abordé votre sujet vous a permis de voir ou de faire que les spécialistes de l’islam comme Gilles Kepel ou Olivier Roy ne voient pas ? 

J’apprécie et Gilles Kepel et Olivier Roy, je les lis depuis mes années d’étudiante en sciences politiques. Ils ont chacun leur grille de lecture et enrichissent notre compréhension de l’islam en France. Ils en ont fait leur métier. Moi, non. Je chronique mon expérience quotidienne de mère et de femme sur vingt ans dans une rue de Paris, quelques centaines de mètres. Bien sûr, je pense que mes observations peuvent recouper d’autres réalités ailleurs en France. Mais je ne sors pas de mon « terrain ». Je laisse aux lecteurs le soin d’établir des parallèles ou de relever des contradictions, en un mot : de faire le travail de la généralisation, là où cela a un sens.  Pour le meilleur et pour le pire, je les invite à partager mon vécu – et non pas une analyse. Je n’ai pas de magistère mais la liberté d’exprimer ma subjectivité. On s’y retrouve ou pas, dans les deux cas, mon récit ouvre un débat qui est différent du débat habituel autour du « malaise social » en France. Je donne à ce malaise une adresse postale, le visage de quelques dizaines de témoins, un cadre et des circonstances précis. Cela change la conversation.

Que dire de la réception de votre livre ? Comment la jugez-vous ?  Sentiez-vous de la réticence de la part des journalistes ou, au contraire, de l’intérêt ?

Des comptes rendus positifs et des interviews sont parues dans la presse de gauche comme de droite, du Figaro au Monde, de Marianne aux Inrockuptibles. On m’avait prédit le pire, que je devais me préparer à être violemment prise à partie mais rien de cela n’est arrivé. Cependant, une rencontre-débat dans une librairie près de la rue Jean-Pierre Timbaud a été annulée à a suite de menaces émanant d’abord de bobos, puis d’islamistes. Et les réactions des internautes sous les recensions ou les interviews sont souvent violentes. A droite, pour certains, je suis une « bobo repentie qui s’aveugle encore ». On devine que les gens qui « commentent » n’ont pas lu le livre, mais y trouvent quand même la preuve, s’il leur en fallait une, que l’islam est incompatible avec la France. A gauche, pour d’autres, je raconte n’importe quoi en « faisant passer le quartier pour une no-go zone alors que tout y est si cool ». Mais, dans l’ensemble, je suis agréablement surprise par l’espace qui est désormais ouvert en France pour débattre sans ambages de notre « vivre ensemble » en panne.

J’ai le sentiment que la France est plus mélangée que les États-Unis.  Notre mouvement américain des droits civiques déclenché dans les années 60 a-t-il échoué ?

Je n’ai pas d’expertise pour juger du succès du mouvement des droits civiques aux Etats-Unis mais, s’il visait l’émancipation plutôt que le « mélange », une notion assez confuse, un bon bout de chemin a été accompli. En l’absence de statistiques ethniques officielles, qui sont interdites en France, la comparaison entre les deux pays est difficile.

À vue de nez,  il me semble effectivement que les villes françaises demeurent, malgré une communautarisation tardive mais croissante, plus mélangées, ethniquement et socialement, que les villes américaines. En revanche, les minorités sont bien plus visibles en Amérique qu’en France (un incontestable acquis de la lutte pour les droits civiques). Pour ne citer que cet exemple, on comptabilise 10 députés « issus de la diversité » sur 577 élus au parlement français. On est loin d’un « caucus » de poids !

A lire

Rue Jean-Pierre-Timbaud. Une vie de famille entre barbus et bobos, de Géraldine Smith. Stock, 194 pages, 18,50 euros.

Voir par ailleurs:

Europe

Why the French Ban the Veil
The secular republic debates how best to contain and suppress the Islamist movement
Paul Berman
Tablet
August 29, 2016

You may have noticed that Cannes, Nice, and a dozen other beach towns in France have just now adopted regulations banning the Islamic “burkini,” or full-body female swimsuit, from their beaches. And, as a result, we are right now undergoing a new outbreak of the by-now traditional and even folkloric American consternation over France and its antipathy to certain kinds of Islamic attire—the American consternation that, for a dozen years now, has rested on a single unchanging and unexamined assumption, as if nothing has changed during all these years, and no new information has emerged.

The assumption is that France wants to regulate Islamic attire because the French are fundamentally biased against their Muslim minority. The French are frightened of the “Other.” They are unrepentant in their imperialist and colonialist hatreds for the peoples of North Africa. They are, in short, hopelessly racist. Worse: The French left is just as bad as the French right in these regards, and the Socialist Party, as exemplified lately by the prime minister, Manuel Valls, is especially bad.

And yet, the American interpretation acknowledges a complicating point, which is this: The French, who are hopelessly racist, do not appear to believe they are hopelessly racist. On the contrary, they have talked themselves into the belief that, in setting out to regulate Islamic attire, they are acting in exceptionally high-minded ways—indeed, are acting in accordance with a principle so grand and lofty that French people alone are capable of understanding it.

This principle is a French absurdity that, in its loftiness, cannot even be stated in down-to-earth English, but can only be expressed with an incomprehensible, untranslatable and unpronounceable French locution, which is laïcité. Over the years, the word laïcité has figured repeatedly in the American commentaries. The French, we are told, invoke this word to defend their unjustifiable and racist persecutions. And yet, like all words that are untranslatable and incomprehensible, laïcité turns out merely to be a cover. It is a ten-dollar word employed to justify France’s fear of the “Other”; France’s zeal for maintaining the racial superiority of the non-Muslim French; France’s enduring imperialist and colonialist hatred for native peoples; France’s obsession with telling women what to do; and generally France’s urge to be parochial, petty, ultraconservative, and intolerant.

So argue the American commentators. I invite you to look up a dozen years’ worth of reports and judgments to see for yourself. Now, the American commentaries are, to be sure, not wrong in every instance. But they are wrong fundamentally, and the ways in which they are wrong seem never to diminish or vary or to yield to new information—which ought to alert us to their folkloric quality—namely, their origin in a folk belief about America. This is the belief that America is the home of the free, and France is not, and any desire to arrange things differently from how we Americans do can only be an aggression against common sense.

***

In reality, the Islamic veil has a history in France. The North African immigrants who began arriving in France after World War II and especially in the 1960s were not fundamentalists, and they were not Islamists, and they did not normally dress in ostentatiously Islamic clothes. In the 1980s, the Islamist movement began to prosper in North Africa, however, and, after a while, a few imams with Islamist affiliations made their way to the French immigrant suburbs and housing projects. The Islamists recruited disciples. And they set about constructing their dreamed-of Quranic community as best they could—their proposed return to an imaginary 7th-century Medina, their effort to keep women out of sight or under wraps, their theory of a supernaturally evil Jewish conspiracy, and everything else. And the first step in their program was, of course, to impose the Islamist dress code on women. This meant obliging women to dress in a style that is indigenous to the Arabian peninsula, though not to North Africa—in clothing that is designed to conceal the female form and face, which the Islamists describe as authentically Islamic.

The French controversy over the veil—which, in the French debate, has meant the Islamic headscarf or hijab, too—got underway not with the arrival of the Muslim immigrants, but with the arrival of the Islamists. This was in 1989. Schoolgirls in the town of Creil, outside Paris, began to insist on their right to wear the Islamic veil in school. This was unprecedented, and the school authorities forbade it. The schoolgirls insisted, even so. And the question of how to interpret this dispute became, very quickly, a national debate in France, with plausible arguments on both sides.

To wit, pro-veil: Shouldn’t a woman and even a schoolgirl have the right to dress in accordance with her own religious conscience? Isn’t religious attire a matter of individual right and religious freedom? More: If Muslim schoolgirls are displaying fidelity to their own religion and its traditions, shouldn’t this be deemed an enrichment of the broader French culture? Shouldn’t the French welcome the arrival of a new kind of piety? And if, instead, the French refuse to welcome, shouldn’t their refusal be seen as the actual problem—not the pious immigrant schoolgirls, but the anti-immigrant bigots?

To which the anti-veil argument replied: No, the veil has been brought into the schools as a maneuver by a radical movement to impose its dress code. The veil is a proselytizing device, intended to intimidate the Muslim schoolgirls and to claim a zone of Islamist power within the school. And the dress code is the beginning of something larger, which is the Islamist campaign to impose a dangerous new political program on the public school curriculum in France. This is the campaign that has led students in the suburban immigrant schools to make a series of new demands—the demand that Rousseau and certain other writers no longer be taught; the demand that France’s national curriculum on WWII, with its emphasis on lessons of the Holocaust, be abandoned; the demand that France’s curricular interpretation of Middle Eastern history no longer be taught; the demand that co-ed gym classes no longer be held, and so forth. The wearing of veils in the schools, then—this is the beginning of a larger campaign to impose an Islamist worldview on the Muslim immigrants, and to force the rest of society to step aside and allow the Islamists to have their way. From this standpoint, opposition to the veil is a defense of the schools, and it is a defense of freedom and civilization in France, and it is not an anti-immigrant policy.

The French have engaged in a very vigorous and nuanced public debate over these matters. And yet, for some reason, in the reporting by American journalists and commentators, the nuances tend to disappear, and the dispute is almost always presented in its pro-veil version, as if it were an argument between individual religious freedom and anti-immigrant bigots, and not anything else. To report both sides of the dispute ought not to be so hard, however. The French government held formal hearings on these questions, with both sides represented. It was just that, once the hearings were over, the anti-veil side was deemed to have been more persuasive. Crucially influential were Muslim schoolgirls who, given the chance to speak, testified that, in the schools, Islamist proselytizers had become a menace to girls like themselves. And the National Assembly passed a law banning the Islamic veil, along with all “ostentatious” religious symbols, from the schools. The purpose of this law was not to suppress Islam. Students could continue to wear discreet symbols in school, according to the new law, and anything they wanted, outside of school. But ostentatious symbols were banned from the schools, in the hope of putting a damper on the Islamist proselytizing.

Naturally, the hearings and the passage of a law (about school dress) and then another law a few years later (about full-face veils in public) and the issuing of various regulations did not bring the argument to an end. That is because these controversies are, by nature, without any obvious resolution. On one side, in France, there is good reason for immigrants and their allies to complain about imperialist holdovers and larger bigotries in the culture, and reason to worry that anti-Islamist laws and regulations may spill over into an anti-immigrant campaign. And there has been no shortage of pious Muslim women willing to say that, in their own instance, they are not victims of the Islamists, and they wish to wear Islamic attire strictly for reasons of individual religious conscience, regardless of what anyone might say. These arguments are unanswerable.

Then again, the French public as a whole, ancestral Gauls and new arrivals alike, has had every reason to grow ever more frightened of the Islamist movement, which has grown over the years, until by now it has come to dominate the young generation in entire neighborhoods in the immigrant districts—which means the French as a whole have every reason to look for simple regulatory ways to discourage the movement, beginning with legislation against the Islamist dress code. This argument, too, is unanswerable. Here, then, is a debate that will not come to a close.

And yet, to read some of the American reporters and commentators, you would suppose that France has been consumed with these continuing quarrels, and that France’s Muslim population as a whole has been shuddering in resentment over the laws and regulations. But France has not been consumed, and the Muslims as a whole have not been shuddering, even if some have been. The most controversial of the laws was the first one, banning ostentatious religious symbols in the schools—which led a good many people to predict that, once the law was put into effect, the French Muslims were going to react furiously. But only the Americans were furious. President Barack Obama himself denounced the law (in his Cairo speech of 2009). A great many French Muslims appear, on the other hand, to have accepted and approved the law. It was because Muslim parents do not want their children to be drawn into a reactionary medievalist religio-political cult. They want their daughters to grow up to be Muslim Frenchwomen with the rights and privileges of other Frenchwomen. If the Islamists and their dress code are suppressed in the schools, then, this can only be good.

But then, some commentators have always found it difficult to remember that Islamists are not the voice of authenticity for the Muslim immigrants in France. The Islamists are a threat to the immigrants, as well as to everyone else. And if the laws and regulations succeed in making life harder for the Islamist movement, the great mass of the French Muslims will be the first to benefit.

***

What about laïcité, then—this French concept that gets invoked in the debate, yet cannot even be expressed in English? In reality, laïcité is entirely translatable. It means secularism. There is no reason for English speakers to use the French word. And the concept is perfectly comprehensible. It is the Jeffersonian principle of a wall between church and state, in its French version. The Jeffersonian principle in America means that, regardless of what the churches may do or say, the American state will remain strictly nonreligious. The French version is the same. The public schools, for instance, must not become creatures of the churches—which, in our present situation, means the Islamist imams.

It is true that, in France, people take their secularism a little further than Americans tend to do, and this is partly on historical grounds. In America, we worry about freedom of religion, but in France, where everyone remembers the Catholic past and the religious wars, people worry about freedom from religion. They do not want to be tyrannized by theological fanatics. The Islamist movement is, from this point of view, all too familiar to the French—one more clericalist current that wishes to imposes its theological doctrines on everyone else. And, in the face of the Islamist fanaticism, the French are grateful for their secularist traditions and laws.

Then again, the French take their secularism a little further than we Americans do also because they are willing to grant government a larger administrative role than Americans tend to do. Americans are allergic to government regulation, or pretend to be, but the French do not even pretend to be. I realize that a great many Americans believe that, as a result of the French willingness to accept government regulation, France has become an impoverished Communist despotism. But have you been to France? Perhaps it is true that labor regulations have lately become an obstacle to high employment. Even so, France is, in many respects, a better-run country than the United States. And the French naturally look to the government to apply secularist principles even in areas of life that Americans might regard as outside the zone of government, local or national. The permissibility of religious attire, for instance. And the French see something attractive in their government regulations.

Republican secularism is not, after all, merely a negative concept, useful for fending off religious fanatics. Republican secularism is a positive principle. It offers something to the individual. This is citizenship. In its French version, republican secularism says to every individual: The “rights of man and the citizen” are your own rights, regardless of what some church might say. The aspirations of the French Republic are open to you, as well as to everyone. These are the aspirations of the French Revolution. You have access to political freedom and a modern education and a modern culture and an advanced welfare state. At least, you ought to have access, and, if you find that you do not, you have a right to march in the streets and to vote for the political party that speaks for you. You have a right to be a Muslim, or to adhere to any other religion, or to none, and this right is yours precisely because, as a citizen of France, you enjoy rights on the broadest of scales. The French republican idea, with its secularism—this idea is, in short, grander than anything the Islamists can offer. The Islamist ideal is an ugly and deceptive promise. It is a self-oppression. But the French republican ideal is a liberation—at least, in principle.

The entirely comprehensible and translatable laïcité, which is the secular republican ideal: This is what most French people want—even if some French people are bigots. The secular republican ideal is what most French Muslims want—even if some French Muslims have been seduced by the Islamist manias and hatreds. This is what the immigrants from North Africa came to France in hope of finding. The debate over how best to contain and suppress the Islamist movement has taken place within the framework of that idea. It has been a good debate.

Is it too much to expect the American commentary on France to show a little more respect for how seriously that debate has been conducted? Alas, it is too much to expect. In France, there is an ancient and curious habit of mindless and self-flattering anti-Americanism, and in America, there is an ancient and curious and equivalent habit of sneering mindlessly at the French. This is the American habit that, for a dozen years now, has led the American commentators to see in France’s republican secularism a racist attack on individual freedom, instead of an antiracist defense of individual freedom.

***

Voir aussi:

France’s identity politics
Ill-suited
As its presidential race kicks off, France argues over burkinis
The Economist
Sep 3rd 2016

THIS week France came back from the beach for la rentrée, the return to school and work after the August holiday. The summer had been far from restful. It began with two terrorist attacks in Nice and Normandy, followed by a weeks-long political fixation with the “burkini”, a cross between a burqa and a swimsuit, which dozens of mayors of seaside resorts tried to ban from their beaches. The resurgence of identity politics in France, at a time of heightened tension over Islam and security, now looks likely to frame next year’s presidential election.

The row over the burkini will probably abate as the beaches empty. On August 26th France’s highest administrative court suspended a ban imposed in the Mediterranean resort of Villeneuve-Loubet after it was challenged by human-rights groups. The court ruled that the mayor had not proved any risk to public order, and that the ban constituted a “manifestly illegal” infringement of “fundamental liberties”.

Had France not been under a state of emergency, the matter might not have flared up as it did. But the French are hyper-sensitive to signs of overt Muslim religiosity. Politicians, roused from their holiday hide-outs, seized on the burkini row—and not just on the right. Manuel Valls, the Socialist prime minister, called the burkini an “enslavement” of women, and claimed it was part of a political project to impose Islamist rules on France. He noted that Marianne, a female figure symbolising the French nation, is classically depicted bare-breasted. The implication seemed to be that women in burkinis are un-French, while true French women go topless.

France has a long history of trying to keep religion out of public life. A law of 1905 entrenched the principle of laïcité, or strict secularism, after a struggle against authoritarian Catholicism. The country banned the headscarf and other “conspicuous” religious symbols from state schools in 2004, and the face-covering burqa from public places in 2010. Indeed, such laws enjoy broad cross-party support. Yet secular zeal at times overrides common sense, or sensitivity to France’s Muslim minority, estimated to form about 10% of the population. Unlike the burqa, which is banned from the beach, the burkini does not even cover the face. As Olivier Roy, a French scholar of Islam, points out, it also offers a certain modern liberty to Muslim women who otherwise might not swim. Hardline Islamists, he says, would not allow women to bathe in the first place.

The burkini frenzy sets the tone for an election season of culture wars over French identity. Nicolas Sarkozy, a former president vying for the nomination of the conservative Republican party, says he wants to ban the burkini altogether. So does Marine Le Pen, leader of the far-right National Front, who claims that the “soul of France” is at stake. Yet amid this feverish identity politics, some voices are trying to appeal for calm. One is Alain Juppé, a centre-right former prime minister and presidential hopeful. He backed the local burkini bans, but says national legislation would be provocative. Another, on the left, is Emmanuel Macron, who resigned on August 30th as economy minister.

Mr Macron’s departure had been widely expected. In April he launched a new political movement, En Marche! (“On the Move!”). Although he stopped short of declaring this week that he would run for president, that may be a matter of time. A former adviser to President François Hollande, Mr Macron is now an unambiguous rival to his Socialist former mentor, whose own chances of running for re-election dwindle by the day. The ex-minister is trying to build a platform of economic reform to resist populist nationalism.

Post-socialist international

On leaving his ministry, Mr Macron said that his government experience had taught him the limits of the current political system. He now hopes to redraw the partisan map, pulling in support from both left and right for a pro-European, centrist movement that embraces globally-minded progressive politics. This is a daunting challenge, not least because Mr Macron has never stood for election for any office before, is short of money and has little parliamentary support.

It also seems to cut against the national mood. After 18 months of barbaric terrorist attacks, France is leaning towards tightening restrictions on liberty, not loosening them. Freed from the constraints of the economics portfolio, Mr Macron will now be able to speak out on matters such as terrorism and religion. With the country so on edge, France could do with a dose of measured reflection.

Voir aussi:

France is right to ban the burkini

Gavin Mortimer

The Spectator

25 August 2016

May I interrupt, for a moment, the howls of anguish from those liberals in uproar at the news that authorities in France are banning burkinis on their beaches? I’d like to relate an incident that occurred earlier this month in France.

It involved my girlfriend, who was on her way from Paris to visit her grandmother in eastern France. An hour into her journey she pulled into a service station to fill up with petrol. On returning to her car she made a small sign of the cross as she slid into her seat. Navigating one’s way on a French motorway during the height of summer can be a fraught experience, particularly for the nervous driver. Suddenly there was a violent thump on her window. She jumped with fright. A man stooped so his face was level with hers. ‘Why do you make that sign?’ he asked, menacingly. ‘You don’t make the sign of the cross in France.’ The man then ran his eyes over my girlfriend’s summer dress. ‘And next time you go out,’ he sneered, ‘cover yourself up.’ She was still in shock when she phoned moments later. Did you get his number plate? I asked. She hadn’t, she’d been too bewildered. But she’d spotted the headscarved woman in the front passenger seat.

I have a fund of similar stories from female friends in France. There’s the one who was insulted by two women in headscarves while out jogging because she had on a pair of shorts; the friend who no longer travels on the Paris metro after a certain hour because, as a Muslim, she’s fed up with being insulted by men of her religion because she dares to wear a skirt and blouse; and the one who sold her baby’s car seat through an ad in the local paper. The man met her asking price but refused to shake the hand of a woman.

Then there are the cases outside my immediate milieu. On the first day of Ramadan this year a Muslim waitress in a Nice bar was assaulted by two men. ‘Shame on you for serving alcohol during Ramadan,’ one of them screamed, as he attacked her. ‘If I were God, I would have you hanged.’ Last year in Reims a young woman sunbathing in a public park was set upon by a gang of teenage girls. They objected to her bikini, reported the newspapers, although the town’s authorities insisted there was no ‘religious’ aspect to the attack. Few believed them.

That’s because such incidents are becoming more common across France. There was a spate of similar confrontations last summer in Lyon, prompting Jacqueline Costa-Lascoux, a director for the French National Centre for Scientific Research, the largest governmental research organisation in the country, to explain: ‘We’re seeing the emergence of a police of mores who are principally targeting young women on the issue of modesty.’

This important point is blithely ignored by naive liberal writers, particularly those in Britain, who have little understanding of the extent of extremism in France, where 100 of the country’s 2,5000 mosques are controlled by Salafists, the most puritanical Islamic ideology. The Salafists want all women covered, at all times, and the burkini is part of their strategy. It is a symbol of Islamic purity with a clear message: good Muslims wear the burkini, bad ones wear the bikini. Toleration of the burkini will only embolden France’s ‘police of mores’ in their campaign of coercion, a point emphasised by Nicolas Sarkozy in an interview to be published in Friday’s Le Figaro magazine. ‘Wearing a burkini is a political act, it’s militant, a provocation,’ said Sarkozy, styling himself as the uncompromising centre-right candidate ahead of next year’s Presidential elections. ‘If we do not put an end to this, there is a risk that in 10 years, young Muslim girls who do not want to wear the veil or burkini will be stigmatised and peer-pressured.’

The Guardian and the Telegraph are among several British papers to have run articles in recent days shrilly denouncing the ban. The headline in the former was glibly entitled ‘Five reasons to wear a burkini – and not just to annoy the French.’ Thursday’s Evening Standard draws a fatuous comparison between a burkini and a nun’s habit with the writer wondering why Sister Marie isn’t being forced ‘to shed the wimple’.

Many British media organisations have reproduced the series of photographs of policemen on a Nice beach ordering a woman to remove what appears to be a burkini. The pictures – which some believe were staged – have now gone viral and the reaction on social media has been one of predictable childish hysteria. Of course the French authorities don’t consider the burkini a terrorist threat but, as Sarkozy says, allowing it would ‘suggest France appears weak’. Engaged as they are in a bloody struggle with homegrown Islamists , France must stay strong in the ideological war against the Salafists.

One wonders how the twitterati would have reacted had they been in Corsica a fortnight ago when a large Muslim family arrived on a beach. While the women bathed – not in burkinis, as originally reported, but in full Islamic dress – the men set about protecting their modesty by ‘privatising the beach’. When a group of local teenagers refused to leave, they were viciously assaulted by three brothers.

Those Corsican youngsters were courageous in standing up to the swaggering threats of the Islamists, and similar bravery was shown earlier this year by a Muslim organisation called ‘Women Without Veils. Based in Aubervilliers, a suburb of Paris with a reputation for Islamic extremism,  ‘Women Without Veils’ published a statement on 8 March, International Women’s Day, entitled ‘The Veil; denier of liberty and equality’. In the statement they declared: ‘We refuse to wear the veil because it represents a symbolic violence visible in a public space… the Islamists are formalising the inequality of the sexes in the family and social context at the expense of the fundamental values of the Republic.’

These women have a deeper understanding of the Republic than people like Herve Lavisse, a leader in The League of Human Rights, who in condemning the burkini ban on Côte d’Azur beaches, said: ‘It is time for politicians in this region to calm their discriminatory ardour and defend the spirit of the Republic.’ In banning the burkini France is defending the secular spirit of the Republic, and Lavisse and his ilk would see that if only they took their heads out of the sand.

Voir également:

Meurtre de Magnanville : de l’état d’urgence à l’état de chaos
Alexis Théas
Le Figaro
14/06/2016

FIGAROVOX/TRIBUNE – Un commandant de police et sa compagne ont été assassinés par un homme se revendiquant de l’Etat islamique. Le meurtre de policiers, pour le terroriste islamiste, revient à en finir avec le dernier vestige de l’autorité sur le territoire français, estime Alexis Théas.

Alexis Théas est juriste et universitaire.

Le meurtre d’un couple de policiers à son domicile à Magnanville le 13 juin par un terroriste islamiste, revendiqué par l’Etat islamique, Daech est un fait sans précédent historique dans la France contemporaine. Certes trois policiers ont été tués lors des attentats de janvier 2015, mais ils étaient en mission. Cette fois-ci, un palier supplémentaire dans l’atrocité a été franchi. Chez eux, en dehors du service, un homme et une femme ont été pris pour cible et massacrés en tant que policiers.

Cet assassinat est chargé de signification. Les policiers incarnent l’Etat, l’ordre public, la loi. Ils sont un symbole de la France traditionnelle. Dans une société en voie de décomposition, gagnée par une pagaille généralisée, la police incarne ce qui reste de l’ordre et de la discipline. Dans les zones de non droit gangrenées par le trafic de drogue, la violence aveugle, le communautarisme islamiste, le policier est le dernier gardien de la civilisation contre la barbarie. Tuer des policiers, pour le terroriste islamiste a une signification suprême: en finir avec le dernier vestige de l’autorité sur le territoire français. Le fait que le massacre du couple ait lieu à son domicile a un sens encore plus lourd. La guerre contre le monde occidental et la France est totale, sans concession, sans limites: tuer des personnes jusque dans le plus intime du foyer. La bataille a pour objectif le massacre pour le massacre. Elle est tournée vers une logique d’extermination.

Tuer des policiers, pour le terroriste islamiste a une signification suprême: en finir avec le dernier vestige de l’autorité sur le territoire français.
Mais la condition du policier français comme cible de la haine ne se limite pas au terrorisme islamiste. D’autres lui ont montré la voie… «A l’unisson, la foule chante: tout le monde déteste la police» rapporte un quotidien national le 5 avril dernier en compte-rendu d’une manifestation lycéenne. Chaque année, près de 8000 policiers et gendarmes sont blessés et une vingtaine tués. Les policiers, les gendarmes, parfois les militaires, sont en première ligne de toutes les expressions du chaos social et de la désintégration de l’autorité: violence des migrants clandestins du Calaisis et dans les squats, émeutes dirigées contre la loi «travail», à Paris comme en province, occupation de la place de la République par Nuit debout, violences lycéennes, déchaînement de hooliganisme à l’occasion de l’euro de football… A ces désordres ponctuels s’ajoute le chaos permanent des zones de non-droit et des cités sensibles: chaque année, près de 10% des policiers exerçant dans les départements les plus difficiles de la région parisienne sont blessés. Comment 120 000 policiers et un peu moins de gendarmes peuvent-ils tenir face à une telle exposition, un tel traitement? Tel est l’un des mystère de la France contemporaine.

A la suite des attentats de «Charlie», des manifestations de solidarité avec la police se sont exprimées. Elles apparaissent aujourd’hui éphémères et sans lendemain. Le problème fondamental de la police de France est qu’elle n’est pas soutenue dans sa mission de protection de la société contre la barbarie. Les policiers en service dans les cités sensibles vivent un calvaire quotidien que la société veut ignorer: insultes, crachats, menaces de viol contre les femme policières, violences physiques. Les médias ne parlent jamais de ce sujet. Le réflexe «de la France d’en haut», des élites médiatiques, conditionnées depuis mai 1968 à haïr l’Etat et l’autorité, est de présenter le policier en oppresseur et le trublion ou le délinquant en victime.

Les images de manifestants blessés dans l’activité de maintien de l’ordre public abondent dans les unes de la presse et des médias. En revanche, celles de policiers à terre sont soigneusement occultées.
Les images de manifestants blessés dans l’activité de maintien de l’ordre public abondent dans les unes de la presse et des médias. En revanche, celles de policiers à terre sont soigneusement occultées. On parle abondamment des bavures policières mais jamais du martyre que subissent les policiers. Dans les commissariats les plus exposés, les suicides de policiers ne sont pas rares. De même, la justice a fait le choix de banaliser la police en la traitant sur le même plan que les auteurs d’infraction. En cas de plainte d’un policier blessé, les juridictions le placent sur le même plan que leur agresseur dans le cdre d’un procès à égalité des parties, avec confrontation obligatoire. Le malaise de la police française vient de ce qu’elle ne se sent pas protégée par la justice.

Quant au pouvoir socialiste, obnubilé par sa posture de «gauche», et l’obsession de conserver ou reconquérir la sympathie des groupuscules gauchisants, il ne s’empresse pas d’apporter un soutien ferme et résolu à la police devenue le bouc-émissaire de la France du chaos. Policiers blessés ou tués, commissariats pris d’assaut et saccagés, voitures de police incendiées: la police porte aujourd’hui seule le poids du chaos français, dans un climat d’aveuglement et de déni généralisé. Le retour de l’autorité sur le territoire national et le respect de la police sera sans nul doute l’enjeu fondamental des élections de 2017. Pour l’instant, les politiques dans leur ensemble ne l’ont pas encore compris.

Voir de même:

Christopher Caldwell : «Les intuitions de Houellebecq sur la France sont justes»
Alexandre Devecchio
Le Figaro
25/03/2016

FIGAROVOX/GRAND ENTRETIEN – Dans son livre, une Révolution sous nos yeux, le journaliste américain Christopher Caldwell annonçait que l’islam allait transformer la France et l’Europe. En exclusivité pour FigaroVox, il réagit aux attentats de bruxelles.

Christopher Caldwell est un journaliste américain. Il est l’auteur de Une Révolution sous nos yeux, comment l’islam va transformer la France et l’Europe paru aux éditions du Toucan en 2011.

Après Paris, Bruxelles est frappée par le terrorisme islamiste. A chaque fois la majeure partie des djihadistes sont nés dans le pays qu’ils attaquent. Cela révèle-t-il l’échec du multiculturalisme?

Peut-être, mais je ne suis pas sûr que le mot «multiculturalisme» signifie encore quelque chose. Il ne faut pas être surpris qu’un homme né européen commette des actes de terrorisme européen. C’est pour l’essentiel une question pratique. Le terrorisme requiert de la familiarité avec le terrain d’opération, le “champ de bataille”. C’est une chose très difficile que de constituer une équipe de terroristes en passant plusieurs frontières pour mener à bien une opération dans un pays étranger – même si cela peut être réalisé, comme les attentats du 11 Septembre l’ont montré.

Au surplus, l’ensemble des droits et libertés constitutionnels de l’Union européenne, en commençant par Schengen, donne un éventail particulièrement large de possibilités à tout jeune Européen en rupture. Regardez ces terroristes belges. L’artificier Najim Laachraoui est allé en Syrie pour se battre aux côtés de Daech, mais personne n’a su comment il était revenu à Bruxelles. Ibrahim el-Bakraoui a été condamné à 9 ans de prison pour avoir tiré sur un policier en 2010. Mais il a également été arrêté plus récemment par la Turquie à Gaziantep, à la frontière syrienne, et identifié comme un combatant de Daech. Et tout cela est resté sans conséquences.

Diriez- vous que derrière l’islamisme guerrier de Daesh, l’Europe est-elle également confrontée à une islamisation douce un peu comme dans le dernier livre de Houellebecq, Soumission ?

Quand j’ai lu le livre de Houellebecq, quelques jours après les assassinats à Charlie Hebdo, il m’a semblé que ses intuitions sur la vie politique française étaient tout à fait correctes. Les élites françaises donnent souvent l’impression qu’elles seraient moins perturbées par un parti islamiste au pouvoir que par le Front national.

La lecture du travail de Christophe Guilluy sur ces questions a aiguisé ma réflexion sur la politique européenne. Guilluy se demande pourquoi la classe moyenne est en déclin à Paris comme dans la plupart des grandes villes européennes et il répond: parce que les villes européennes n’ont pas vraiment besoin d’une classe moyenne. Les emplois occupés auparavant par les classes moyennes et populaires, principalement dans le secteur manufacturier, sont maintenant plus rentablement pourvus en Chine. Ce dont les grandes villes européennes ont besoin, c’est d’équipements et de services pour les categories aisées qui y vivent. Ces services sont aujourd’hui fournis par des immigrés. Les classes supérieures et les nouveaux arrivants s’accomodent plutôt bien de la mondialisation. Ils ont donc une certaine affinité, ils sont complices d’une certaine manière. Voilà ce que Houellebecq a vu.

Les populistes européens ne parviennent pas toujours à développer une explication logique à leur perception de l’immigration comme origine principale de leurs maux, mais leurs points de vues ne sont pas non plus totalement absurdes.

Dans votre livre Un révolution sous nos yeux, vous montriez comment l’islam va transformer la France et l’Europe. Sommes-nous en train de vivre cette transformation?

Très clairement.

Celle-ci passe-t-elle forcément par un choc des cultures?

C’est difficile à prévoir, mais ce qui se passe est un phénomène profond, anthropologique. Une culture – l’islam – qui apparaît, quels que soient ses défauts, comme jeune, dynamique, optimiste et surtout centrée sur la famille entre en conflit avec la culture que l’Europe a adoptée depuis la seconde guerre mondiale, celle de la «société ouverte» comme Charles Michel et Angela Merkel se sont empressés de la qualifier après les attentats du 22 Mars. En raison même de son postulat individualiste, cette culture est timide, confuse, et, surtout, hostile aux familles. Tel est le problème fondamental: l’Islam est plus jeune, plus fort et fait preuve d’une vitalité évidente.

Certains intellectuels comme Pierre Manent propose de négocier avec l’islam. Est-ce crédible? Les «accommodements raisonnables» peuvent-ils fonctionner?

Situation de la France de Pierre Manent est un livre brillant à plusieurs niveaux. Il a raison de dire que, comme pure question sociologique, l’Islam est désormais un fait en France. Manent est aussi extrêmement fin sur les failles de la laïcité comme moyen d’assimiler les musulmans, laïcité qui fut construite autour d’un problème très spécifique et bâtie comme un ensemble de dispositions destinées à démanteler les institutions par lesquelles l’Église catholique influençait la politique française il y a un siècle. Au fil du temps les arguments d’origine se sont transformés en simples slogans. La France invoque aujourd’hui, pour faire entrer les musulmans dans la communauté nationale, des règles destinées à expulser les catholiques de la vie politique.

Il faut aussi se rappeler que Manent a fait sa proposition avant les attentats de novembre dernier. De plus, sa volonté d’offrir des accomodements à la religion musulmane était assortie d’une insistance à ce que l’Islam rejette les influences étrangères, ce qui à mon sens ne se fera pas. D’abord parce que ces attentats ayant eu lieu, la France paraîtrait faible et non pas généreuse, en proposant un tel accord. Et aussi parce que tant que l’immigration se poursuivra, favorisant un établissement inéluctable de l’islam en France, les instances musulmanes peuvent estimer qu’elles n’ont aucun intérêt à transiger.

«Entre une culture qui doute d’elle-même et une culture forte, c’est la culture forte qui va l’emporter…» écrivez-vous en conclusion de votre livre. L’Europe des Lumières héritière de la civilisation judéo-chrétienne et gréco-romaine est-elle appelée à disparaître?

L’Europe ne va pas disparaître. Il y a quelque chose d’immortel en elle. Mais elle sera diminuée. Je ne pense pas que l’on puisse en accuser l’Europe des Lumières, qui n’ a jamais été une menace fondamentale pour la continuité de l’Europe. La menace tient pour l’essentiel à cet objectif plus recent de «société ouverte» dont le principe moteur est de vider la société de toute métaphysique, héritée ou antérieure (ce qui soulève la question, très complexe, de de la tendance du capitalisme à s’ériger lui-même en métaphysique). A certains égards, on comprend pourquoi des gens préfèrent cette société ouverte au christianisme culturel qu’elle remplace. Mais dans l’optique de la survie, elle se montre cependant nettement inférieure.

Voir aussi:

Le burkini, nouvel outil de l’offensive islamiste (1/2)

Analyse d’un projet de conquête

Jean-Claude Allard
est Général de division (2° S).
Causeur
02 septembre 2016

Sous les huées des associations de défense des droits de l’homme, les maires signataires des arrêtés anti-burkini ont montré que ce vêtement n’était pas seulement un attribut religieux ou une contrainte sociétale. Analyse d’un objet éminemment politique.

Dans la chaleur de l’été, quelques maires se sont lancés dans de multiples « batailles du burkini » qui se terminent par des défaites en rase campagne. Conclusion tactique inévitable lorsque l’on ne dispose pas de renforts pour manœuvrer. Ils attendaient Grouchy, ce fut le Conseil d’État1 Soudain, joyeux, il dit : « Grouchy ! » – C’était Blucher », Victor Hugo, Les Châtiments.]! Mais rien ne devrait être perdu car il y a plus de leçons à tirer d’une défaite que d’une victoire.

De quoi le burkini est-il le nom?

Le burkini, comme son nom le suggère, est une adaptation à la baignade des diverses tenues féminines portées par les musulmanes voulant donner une dimension visible à leur pratique religieuse. À cet effet, en 2004, sa créatrice, Aheda Zanetti, a demandé et obtenu la validation de ce concept vestimentaire par le grand mufti de Sydney, Taj-Eldin Hilali.  Le port du burkini parait donc lié à une pratique religieuse exigeant la dissimulation la plus complète possible du corps féminin qui semble remonter aux origines de l’Islam. Dans les Chroniques (Al-Sira)2, il est rapporté qu’après le mariage du Prophète avec Zaynab bint Jahsh, un verset fut révélé qui exigeait que les croyants ne parlent aux épouses du Prophète qu’à travers un voile (XXXIII-53), complété par un verset demandant aux femmes de « ramener sur elles leurs grands voiles » pour être « plus vite reconnues et éviter d’être offensées » (XXXIII-59). Il s’agit ici d’une mesure à portée sociétale.

Il y a donc une importante difficulté à concilier une république laïque qui voudrait confiner la religion à la sphère privée et une religion comme l’islam qui demande des manifestations physiques de piété quasi permanentes et donc nécessairement publiques : ici le costume, mais aussi les cinq prières quotidiennes (voir l’article 2 de la loi travail), le jeûne diurne pendant un mois ou les interdits alimentaires et qui se préoccupe de questions sociétales. Le projet de définition d’un « Islam de France » parait donc une gageure, et ce d’autant plus que la pratique des signes extérieurs se renforce. Il y eut en effet un « Islam de France », manifestement plus spirituel que gestuel, pratiqué par les premières générations de musulmans installés en France. Il disparait3, miné par les politiques conduites depuis le milieu des années 1970, qui ont abandonné toute idée d’assimilation qui pouvait aussi s’entendre de l’assimilation aux pratiques religieuses alors en vigueur.

Un objet politique

Isolés, les maires n’avaient aucune chance de réussite, mais ils ont le mérite d’avoir mis en évidence la lente mais profonde modification de notre société et d’avoir poussé les forces en présence à se manifester. Ils ont rencontré, contre toute attente (ou comme il fallait s’y attendre), l’opposition des associations de défense des droits de l’homme, de défense des droits des musulmans, des militantes féministes, des libres penseurs, d’une assez large partie de la classe politique, y compris au sein du gouvernement.

Les islamistes ont donc désormais une vision consolidée du théâtre d’opération français ouvert par l’esprit « Je suis Charlie » et un nouvel outil stratégique. Le vêtement n’est en effet pas seulement un attribut religieux ou une contrainte sociétale, il est aussi un objet politique et donc un outil stratégique.

Dans tous les pays musulmans au cours des siècles passés, les non croyants avaient un statut particulier (Dhimmi) qui comprenait de nombreuses obligations, notamment vestimentaires (y compris aux bains dans lesquels ils devaient porter un signe distinctif autour du cou) afin d’être bien identifiés comme non-musulman, individus sur lesquels les Musulmans avaient des passe-droits4 que chacun pouvait exercer à sa guise, y compris dans l’espace public. A contrario, dans l’impossibilité présente d’imposer un vêtement aux « mécréants » en France, burkini « religieux » et autres tenues peuvent avoir une utilisation stratégique pour marquer une appartenance politique et donc une force qui monte à laquelle les indécis pourront se rallier. N’oublions pas la promesse du Calife Ibrahim lorsqu’il a restauré la Califat en juin 2014 : « conquérir Cham, restaurer l’Oumma et s’emparer de Rome », afin de permettre aux musulmans de « marcher partout en maitres la tête haute ».

Logique de “caïdat”

Pour atteindre ces buts, les affichages vestimentaires ou comportementaux, tout comme, il faut bien l’avoir à l’esprit, les attentats ne sont pas les buts mais les moyens : exciter l’opinion et les politiques dans une direction pour consolider ailleurs des positions réellement stratégiques, c’est-à-dire indispensables au projet de conquête politique. Ainsi, il était surprenant de voir le soulagement des autorités lorsqu’elles ont pu déclarer que, à Sisco, « le burkini n’était pas en cause ». Ce qui est en cause à Sisco, est bien plus grave, c’est une occupation communautaire d’un espace public, une « logique de caïdat » selon le procureur qui résonne fortement avec la promesse du Calife.

Soulagement compréhensible mais coupable de la part d’un État qui a déjà abandonné des pans entiers de sa souveraineté sur son territoire même, acceptant les stratégies de « déni d’accès »5 opposées aux forces de l’ordre et aux services publics. Car ces territoires érigés en « caïdats » sont indispensables pour préparer les actions puis ensuite offrir un refuge aux terroristes. L’un de ces territoires n’a-t-il pas permis au terroriste le plus recherché d’Europe d’échapper aux policiers pendant quatre mois ? Mais ils sont surtout indispensables pour bâtir une « communauté », donc un groupe s’excluant volontairement du destin républicain commun. Une communauté soudée et tenue en main par des chefs politico-religieux distillant une idéologie conquérante et destinée à jouer un rôle politique. Le droit de vote des étrangers (non membres de l’UE pour qui il est acquis) aux élections municipales en projet fournira un excellent tremplin au projet politique qui, faut-il le rappeler, n’est pas le terrorisme mais la conquête.

à suivre…

  1. « Le soir tombait ; la lutte était ardente et noire. Il avait l’offensive et presque la victoire ; […
  2. Mahmoud Hussein, Al-Sira, tome 2, p.373-374, collection Pluriel.
  3. Gilles Kepel, Terreur dans l’hexagone, Gallimard.
  4. Bernard Lewis, Islam, Quarto Gallimard, p. 472.
  5. Terme militaire employé ici à dessein car il s’agit de prémices d’actions militaires.

Voir également:

Le burkini, nouvel outil de l’offensive islamiste? (2/2)

Comment contrer ce projet de conquête

Jean-Claude Allard
est Général de division (2° S).

02 septembre 2016

Le Conseil d’Etat nous a fait perdre la première bataille du burkini. Mais la guerre n’est pas encore pliée. Pour peu que nous renouions avec nos valeurs émancipatrices, notamment à l’école, nous avons les moyens de vaincre les formes conquérantes de l’islam.

Que faire pour contrer l’offensive islamiste dont le burkini n’est que l’outil vestimentaire ?Reconquérir les cœurs perdus de la République

Cesser de consommer nos armées, nos forces de sécurité et notre justice pour faire appliquer des lois inapplicables et défendre tout et rien. Pour elles, l’urgence absolue est dans la reconquête des « territoires perdues de la République », dans le strict respect de « la ligne rouge des droits de l’homme » (Manuel Valls). Reconquête qui conduira de facto à la reconquête des « cœurs et des esprits » des personnes qui les habitent, trop longtemps laissées sous la domination des bandes de trafiquants, des « grands frères » et désormais des « frères musulmans » et affidés. Plus que du recul de l’État islamique en Irak/Syrie, c’est de l’avancée des idées islamistes en France qu’il faut se préoccuper. La « ligne rouge des droits de l’homme » doit être tracée autour de ceux qui les bafouent par les tueries, par les contraintes religieuses intégristes (contraintes qui s’exercent en premier et fort logiquement sur les musulmans ainsi canalisés dans leur pratique) et offrir à tous, la protection de la République : « Tout individu a droit à la vie, à la liberté et à la sûreté de sa personne » (Déclaration des droits de l’homme et du citoyen, article 3).

 Le respect, ça s’inculque

Cesser de remanier au gré des changements de ministre (trois en quatre ans) organisations et méthodes de l’Education nationale pour se concentrer sur la transmission de savoirs et de savoirs-être. Avant d’être une question de religion, nous faisons face à un problème de multiplication et de normalisation des comportements agressifs à l’égard d’une République qui ne sait plus se faire respecter, y compris par des enfants et adolescents, pourtant simplement en recherche de repères. Ce vieux pays a pourtant un patrimoine immense dans lequel des millions d’immigrés s’étaient jusqu’à fondus et qu’ils ont contribué à valoriser. Pourquoi prétendre que les nouveaux arrivants ne pourraient pas s’y retrouver aussi et vouloir les raccrocher à leur passé alors qu’ils sont venus trouver un nouvel avenir en France ? Notre pays mérite-t-il tant de haine et les immigrants méritent-ils tant de mépris que l’on ne veuille pas partager avec eux notre fierté d’être Français et l’histoire qui a fait la grandeur de notre pays ?

Redonner vie à la liberté d’expression et à la pensée critique telles que nous les ont enseignées les penseurs des Lumières. Un corset législatif et moralisateur sclérose toute réflexion sur les problématiques actuelles. Il empêchera tout travail constructif sur l’islam de France voulu par le gouvernement, comme il empêche déjà toute appréciation de situation stratégique et la désignation claire de l’ennemi. Alors que nos armées se battent au Mali, en Syrie/Irak, sont déployées en armes sur le territoire national, que des Français meurent au cœur de notre capitale, ou le jour de notre fête nationale, un haut fonctionnaire n’a-t-il pas récemment dit craindre une « guerre civile ». Ne serions donc pas déjà en guerre pour défendre notre liberté ?

Sauve qui peut l’Etat

Faire évoluer les règles du droit international et du droit national pour prendre en compte les nouveaux acteurs perturbateurs. Élaborées après 1945, ces règles ne tiennent compte que de deux acteurs : les États et leurs citoyens et présupposent que les premiers sont des oppresseurs potentiels des seconds. Elles tétanisent donc les gouvernements dans leurs combats contre les entités transnationales (grand banditisme comme islamisme). Or, aujourd’hui, les citoyens se retournent vers les États pour demander une protection que ceux-ci ne savent, ne peuvent, voire ne veulent plus leur donner. Là est le grand malaise de l’Union européenne et de chacun de ses États membres. Et ce ne sont pas les projets de relance de l’UE par de nouvelles structures de  Défense qui y changeront quelque chose. La maladie de l’UE, et de la plupart de ses États membres, est d’abord la vacuité politique dans les fonctions régaliennes.

En conclusion, la priorité et l’urgence pour les pouvoirs publics n’est pas de légiférer sur les tenues vestimentaires. Qu’ils laissent les associations de défense des droits et les libres penseurs assumer leurs responsabilités morales et se préoccuper de ce qui n’est, pour l’instant, que discriminations manifestement visibles qu’imposent normes religieuses ou sociétales.

La responsabilité des pouvoirs publics est dans l’exercice de la souveraineté de l’État, et donc du peuple en son entier : « La France est une République indivisible » et non d’une communauté qui se créerait à l’instigation d’idéologues extrémistes : « La souveraineté nationale appartient au peuple qui l’exerce par ses représentants et par la voie du référendum. Aucune section du peuple ni aucun individu ne peut s’en attribuer l’exercice. 1 La priorité et l’urgence est de faire respecter la Constitution sur tout le territoire national. Ne détournons pas les yeux : il est gravissime d’avoir les représentants de l’État voire les citoyens interdits d’accès ici ou là, il est anecdotique d’avoir des femmes en burkini sur la plage.

  1. Constitution de la République française, articles 1 et 3.

Voir encore:

Burkini : toujours des débats en France, pas à l’étranger
La Croix avec AFP

20/08/2016

Alors que plusieurs stations balnéaires du sud de la France ont pris de nouveaux arrêtés interdisant le burkini, suscitant une controverse dans le pays, le port de ce vêtement ne crée pas les mêmes polémiques dans les pays anglo-saxons.

Les communes balnéaires du sud-est de la France multiplient les arrêtés interdisant le burkini sur leurs plages, dont Nice et Fréjus, en attendant que la justice, saisie par la Ligue des droits de l’Homme (LDH), se prononce lundi 20 août à Nice.

Les arrêtés d’interdiction, pris jusqu’à fin août ou mi-septembre selon les cas, sont semblables à celui qu’avait adopté la municipalité de Mandelieu-la-Napoule, la première à avoir édicté l’interdiction en 2013, renouvelée depuis.

À l’instar des autres municipalités, Nice a interdit, dans son arrêté du 18 août, l’accès aux plages publiques «à toute personne n’ayant pas une tenue correcte, respectueuse des bonnes moeurs et de la laïcité et respectant les règles d’hygiène et de sécurité des baignades».

Dans les Alpes-Maritimes, 13 communes ont interdit, après Cannes le 27 juillet, le port de telles tenues de plage couvrant le corps et la tête des baigneuses, parmi lesquelles Menton, Cannes, Villeneuve-Loubet, Saint-Laurent-du-Var, Beaulieu-sur-Mer, Saint-Jean-Cap-Ferrat.

Six femmes verbalisées

À Cannes, 6 femmes ont été verbalisées à ce jour – sur 12 contrôles effectués – pour s’être baignées vêtues d’un burkini ou de tenues intégrales.

Tandis que cinq communes du Var ( Le Lavandou, Cavalaire-sur-mer, Cogolin, Sainte-Maxime et Fréjus ) ont également pris un arrêté similaire, d’autres municipalités, ailleurs en France, comme Le Touquet et Oye-Plage (Pas-de-Calais), Sisco et Ghisonaccia (Haute-Corse), et Leucate (Aude) ont pris la même initiative.

Toutefois, les burkinis restent extrêmement rares sur les plages françaises. Sur la côte méditerranéenne, une minorité de femmes musulmanes demeurent voilées et couvertes sur la plage ou pendant la baignade.

Décision attendue lundi à Nice

Vendredi 20 août, le tribunal de Nice a examiné la demande de suspension de l’arrêté anti-burkini à Villeneuve-Loubet déposée par la Ligue des droits de l’homme (LDH) et le Collectif contre l’islamophobie en France (CCIF) alors que le premier ministre Manuel Valls a apporté son soutien aux maires de droite ayant pris de tels arrêtés.

Pour l’avocat de la LDH, Me Patrice Spinosi, aucune des justifications avancées ne justifie une telle «atteinte» aux libertés fondamentales.

«Aujourd’hui, ce sont les plages, demain ce seront les rues», a lancé l’avocat, qui craint que cela n’aboutisse à «exacerber les tensions que ces arrêtés prétendent précisément atténuer».

Le tribunal rendra sa décision lundi. À deux reprises il a déjà rejeté, pour des vices de forme, les requêtes contre les arrêtés pris à Cannes et à Villeneuve Loubet.

« Absurdité française »

À l’étranger, l’interdiction du burkini sur certaines plages françaises a suscité une vague de critiques dans les pays anglo-saxons, qui perçoivent la mise à l’index de vêtements religieusement connotés comme un frein à l’intégration.

«Absurdité française», a lancé l’éditorialiste David Aaronovitch dans le quotidien The Times en estimant que de telles interdictions ne pouvaient qu’être l’œuvre d’«esprits tordus» et créer plus de problèmes.

Croiser au Royaume-Uni une femme intégralement voilée dans certaines villes ou quartiers à forte population musulmane n’est pas chose rare et ne déclenche pas les mêmes polémiques qu’en France.

Des musulmanes très critiques

Le sujet n’en intéresse pas moins les Britanniques et la plupart des médias ont consacré ces derniers jours reportages et éditoriaux à l’affaire du burkini français, la BBC en particulier livrant des témoignages très critiques de musulmanes.

Ce clivage entre Britanniques et Français s’explique par les différences culturelles entre les deux pays, entre politique d’assimilation à la française et multiculturalisme britannique, avance le Dr Sara Silvestri, de la City University de Londres.

«Ces deux modèles d’intégration sont en crise: ils ne sont plus appliqués ou compris de manière claire et chaque pays regarde ce que fait l’autre pour en tirer des leçons», note-t-elle.

Un durcissement à l’égard des migrants

Pour Patrick Simon, un expert de l’Institut national d’études démographiques français, «il y a une difficulté dans le modèle français d’intégration à concevoir la visibilité des pratiques culturelles et religieuses dans la vie sociale et en particulier dans l’espace public français».

Il note «un durcissement à l’égard des immigrants, particulièrement les musulmans, en France ces vingt dernières années».

«Tout ce qu’on dit sur le burkini et tout le reste conduit à penser que le problème vient de minorités et pas de l’organisation de la société française», estime-t-il, en soulignant également l’impact des récents attentats en France, qui «tend à favoriser l’idée que cette diversité peut être problématique et menace la cohésion nationale. Cette idée est devenue très forte dans l’opinion publique et est portée par beaucoup de forces politiques», relève-t-il.

Voir par ailleurs:

‘CITIZENS SUPPORT BEACH BAN’

Provocative French writer says ‘If you’re upset by burkini cop image, you’ve have been sucked in by Islamist propaganda

A different view on the pictures of a Muslim mum being forced to take her clothes off on a French beach

THEY are the pictures that whipped the world up into a righteous fury.

One shows a woman wrapped in a DIY burkini on a beach in Nice, France, surrounded and visibly interrogated by no fewer than four armed policemen.

The next shows the woman having to take off her tunic under the watchful eye of the cops, looming threateningly over her.

“Forced to strip”, went one headline, retweeted tens of thousands of times.

The chorus on social media was deafening. The poor woman only wanted a bit of sun and a swim, dressed as she pleased, and is subjected to this disgusting affront.

It has become a frequent collective howl, the outrage at secular France’s decision to ban burkinis on more than a dozen beaches to calm religious tension.

Yet the pictures also tell another story.

Most citizens support burkini ban

Look closer, especially at the photo taken BEFORE the police show up.

One shows the woman seemingly sleeping, alone, lying directly on the sand.

She has no book, no sun cream, no beach bag. Her clothes are not suited to swimming.

Another shows her sitting quietly, looking around, as if waiting for the police to come. Hoping for the police to come?

As one French Muslim journalist, Ahmed Meguini, tweeted under the picture: “It’s 35C! Off to the beach for a nap in the sun in my ski outfit, like, totally normally.”

The pictures — sold worldwide by an agency — are not credited. They are, however, professionally shot.

The photographer was there long before the incident.

A belief shared by many is that this “victim” and the snapper wanted the police to intervene — the photos are brilliant Islamist propaganda.

They will provoke and inflame, foster a resentful mindset among French Muslims and encourage the narrative of “victimisation” that cripples action on Islamic extremism

Among those furious at the pictures is the Collectif Contre l’Islamophobie en France (CCIF) — an activist outfit that has taken the French State to court in a series of high-profile cases.

Its attempts to have the burkini beach bans declared illegal have lost in local courts but yesterday, it won the right to make a case in front of the Council of State, France’s highest administrative court.

But the truth is that most French citizens at both ends of the political spectrum SUPPORT the bans.

This includes French Muslims, especially women.

They agree with Laurence Rossignol, France’s Socialist women’s minister, who suggested burkinis were designed to “hide women’s bodies in order better to control them”.

To liberal Muslims — still the majority in France, where the burka has been banned since 2010 — the burkini is the latest of encroaching advances made by the ultra-conservative Salafist Muslims.

Other demands include school meals to be halal and for municipal swimming pools to segregate boys and girls.

The French have been the victims of many acts of terrorism in recent years.

Burkinis serve as a painful reminder of an unwanted and extreme take on Islam.

Anne-Elisabeth Moutet is a writer and broadcaster.

Ban the burka, says majority of the British public

By a margin of more than two to one, the public wants to ban people from wearing the burka

Over the last few weeks France has been consumed by a heated debate on Islamic dress after the mayors of more than 30 seaside towns instituted a ban on burkinis at their beaches. The ban was later struck down by the country’s high court, but the debate has exposed significant cultural tensions in French society. Former president, and current presidential candidate, Nicholas Sarkozy promising to change the French constitution to ban burkinis should he be elected next year. Sarkozy instituted a ban on burkas and niqabs while he was in power.

Here in Britain, banning the burka is a topic of discussion in the UKIP leadership contest after candidate Lisa Duffy called for a ban on wearing them in public places. New research from YouGov suggests this would be a popular policy with a majority of the public (57%) supporting a ban on wearing the burka in the UK, whilst just 25% are against outlawing it.

Although proponents of a ban suggest it as a way of helping to promote women’s rights, the research shows that women are about as likely to support a ban as men (56% and 58% respectively). Support for a ban rises as people get older, with just 34% of 18-24 year older supporting the ban, rising to 78% of those aged 65 or older. Working class people are also more likely to support the ban than middle class people (61% vs 54%).

A burka ban is supported by 84% of all 2015 UKIP voters and 66% of Conservatives. Fewer than half of Labour (48%) and Lib Dem (42%) voters support the ban, but it is still a more popular choice than opposing the ban (37% and 30% respectively).

There are only two demographic groups that are more likely to oppose a ban than support it: 18-24 year olds and Remain voters. Even then the numbers are relatively closely – Remain voters are net opposed to the ban by just 3%, whilst 18-24 year olds are 6% net opposed to the ban.

Looking at attitudes to burkinis, again the UK is more in favour of banning them, although less strongly – 46% of people would support a burkini ban and 30% would oppose one.

Looking elsewhere, YouGov has found a similar level of support for a burka ban in Germany (62% supporting a ban and 27% opposing), whilst in the US a ban is strongly opposed, with 59% of people opposing the ban and just 27% supporting it. (Please note that the question asked in Germany and the US was different to the one asked in the UK survey).

Voir aussi:

5 facts about the Muslim population in Europe

Recent killings in Paris as well as the arrival of hundreds of thousands of mostly Muslim refugees in Europe have drawn renewed attention to the continent’s Muslim population. In many European countries, including France, Belgium, Germany, the United Kingdom and the Netherlands, concerns about growing Muslim communities have led to calls for restrictions on immigration. But just how large is Europe’s Muslim population, and how fast is it growing?

Using the Pew Research Center’s most recent population estimates, here are five facts about the size and makeup of the Muslim population in Europe:

1Germany and France have the largest Muslim populations among European Union member countries. As of 2010, there were 4.8 million Muslims in Germany (5.8% of the country’s population) and 4.7 million Muslims in France (7.5%). In Europe overall, however, Russia’s population of 14 million Muslims (10%) is the largest on the continent.

2The Muslim share of Europe’s total population has been increasing steadily. In recent decades, the Muslim share of the population throughout Europe grew about 1 percentage point a decade, from 4% in 1990 to 6% in 2010. This pattern is expected to continue through 2030, when Muslims are projected to make up 8% of Europe’s population.

3Muslims are younger than other Europeans. In 2010, the median age of Muslims throughout Europe was 32, eight years younger than the median for all Europeans (40). By contrast, the median age of religiously unaffiliated people in Europe, including atheists, agnostics and those with no religion in particular, was 37. The median age of European Christians was 42.

4Views of Muslims vary widely across European countries. A Pew Research Center survey conducted this spring in 10 nations found that in eastern and southern Europe, negative views prevailed. However, the majority of respondents in the UK, Germany, France, Sweden and the Netherlands gave Muslims a favorable rating. Views about Muslims are tied to ideology. While 47% of Germans on the political right give Muslims an unfavorable rating, just 17% on the left do so. The gap between left and right is also roughly 30 percentage points in Italy and Greece.

5As of 2010, the European Union was home to about 13 million Muslim immigrants. The foreign-born Muslim population in Germany is primarily made up of Turkish immigrants, but also includes many born in Kosovo, Iraq, Bosnia-Herzegovina and Morocco. The roughly 3 million foreign-born Muslims in France are largely from France’s former colonies of Algeria, Morocco and Tunisia.

Voir aussi:

UK: Muslim population rising 10 times faster than non-Muslim population

“The implications are very substantial. Some of the Muslim population, by no means all of them, are the least socially and economically integrated of any in the United Kingdom … and the one most associated with political dissatisfaction.”

The implications of this are more substantial than that. Among the Muslims in Britain are a substantial number who believe that Sharia ought ultimately to be imposed upon that nation. The growing number of Muslims in the U.K. will make that call increasingly harder to ignore or resist.

Demographic Jihad. “Muslim population ‘rising 10 times faster than rest of society,’” by Richard Kerbaj for The Times, January 30 (thanks to all who sent this in):

The Muslim population in Britain has grown by more than 500,000 to 2.4 million in just four years, according to official research collated for The Times.

The population multiplied 10 times faster than the rest of society, the research by the Office for National Statistics reveals. In the same period the number of Christians in the country fell by more than 2 million.

Experts said that the increase was attributable to immigration, a higher birthrate and conversions to Islam during the period of 2004-2008, when the data was gathered. They said that it also suggested a growing willingness among believers to describe themselves as Muslims because the western reaction to war and terrorism had strengthened their sense of identity.

Muslim leaders have welcomed the growing population of their communities as academics highlighted the implications for British society, integration and government resources.

David Coleman, Professor of Demography at Oxford University, said: “The implications are very substantial. Some of the Muslim population, by no means all of them, are the least socially and economically integrated of any in the United Kingdom … and the one most associated with political dissatisfaction. You can’t assume that just because the numbers are increasing that all will increase, but it will be one of several reasonable suppositions that might arise.”

Professor Coleman said that Muslims would naturally reap collective benefits from the increase in population. “In the growth of any population … [its] voice is regarded as being stronger in terms of formulating policy, not least because we live in a democracy where most people in most religious groups and most racial groups have votes. That necessarily means their opinions have to be taken and attention to be paid to them.” […]

Muhammad Abdul Bari, general secretary of the Muslim Council of Britain, predicted that the number of mosques in Britain would multiply from the present 1,600 in line with the rising Islamic population. He said the greater platform that Muslims would command in the future should not be perceived as a threat to the rest of society.

“We each have our own set of beliefs. This should really be a source of celebration rather than fear as long as we all clearly understand that we must abide by the laws of this country regardless of the faith we belong to,” he said.

The Cohesion Minister, Sadiq Khan, told The Times: “We in central Government and local authorities need to continue our work to ensure that our communities are as integrated and cohesive as possible.”…

Voir enfin:

Casse-tête syrien
Bruno Rieth
Marianne
En Syrie, à la guerre contre Daech se superposent d’autres guerres où les alliés d’hier dont devenus les ennemis d’aujourd’hui. Et inversement.

Il n’y a pas une guerre mais des guerres en Syrie. Celle contre Daech, celle contre Bachar al-Assad et celle entre groupes rebelles. Au bout de cinq longues années de guerre civile, le pays est devenu une véritable mosaïque de factions armées. Forces Kurdes, islamistes ou rebelles « modérés », les alliances se font et se défont au gré des agendas politiques et militaires des uns et des autres, du rapport de force en présence ou des enjeux locaux. Les ennemis d’hier peuvent se retrouver les amis du jour et inversement. A cela s’ajoute les stratégies des puissances régionales et occidentales qui s’activent sur le terrain pour atteindre leurs objectifs parfois contradictoires : asseoir son hégémonisme régional ou lutter contre l’expansionnisme de Daech. Les deux pouvant s’entrechoquer. Décryptage.

► Bachar al-Assad contre l’opposition (et Daech)

Influencée par la vague des printemps arabes, la Syrie, à partir de 2011, voit l’apparition d’un mouvement d’ampleur de contestation du régime en place. Mais face aux manifestations pacifistes, Bachar al-Assad fait le choix de la force, dans un premier temps, en réprimant par les armes cette opposition politique qui se constitue. Après avoir tenté de calmer le jeu en proposant un certain nombre de réformes, Assad se retrouve face à un mouvement qui se militarise peu à peu. C’est le début d’une guerre civile dont le nombre de morts est particulièrement dur à évaluer. Mais depuis cinq ans, on estime au bas mot que plus de 400 000 personnes ont péri sur le territoire syrien.

Bachar al-Assad porte une lourde responsabilité dans la situation actuelle. Notamment lorsqu’en mai 2011, il décide de libérer des centaines d’islamistes de ses geôles pour qu’ils viennent grossir les rangs de l’opposition. La formation de Katibas (bataillons) islamistes puis djihadistes, aux côtés des autres groupes rebelles, lui permet de désigner à l’Occident un autre ennemi que sa simple personne. La Russie saute sur l’occasion et lui apporte tout son soutien.

Et grâce à l’appui indéféctible de l’Iran, du Hezbollah libanais et de l’entrée en jeu récente de l’aviation Russe, Bachar al-Assad a repris du terrain. Contre l’opposition surtout, et contre les forces de l’EI un peu. Dernier exemple en date, la reprise de Palmyre aux mains de Daech depuis 2015. Mais pour l’universitaire Jean-Pierre Filiu, homme de terrain et ancien diplomate, Bachar al-Assad « est absolument incapable de reprendre des territoires stratégiques à Daech » car « 95% de la violence d’Assad, de la Russie et de l’Iran, est concentrée contre l’opposition Syrienne et une part marginale contre Daech. »

► L’Armée Syrienne Libre sur tous les fronts

A Alep, dans le nord-ouest du pays, ce n’est pas une guerre contre Daech qui se déroule. Mais celle qui voit s’affronter les forces armées de Bachar al-Assad aux différentes factions de l’opposition. Le groupe Etat islamique, lui, se tient pour le moment à l’écart et compte les points.

On retrouve l’Armée Syrienne libre (ASL), créée en 2011, qui, au fil des années, faute de moyens, a rapidement était détrônée par des groupes djihadistes et salafistes financés par l’Arabie Saoudite, le Qatar ou la Turquie. Encore bien présente dans le sud du pays, l’ASL se retrouve sur trois fronts. Contre les forces loyales à Assad, contre Daech et contre les groupes islamistes de l’opposition. Alors que dans le sud, l’ASL peut se retrouver aux côtés du Front Fatah al Cham – anciennement Front al Nosra -dans le nord, . Dans un , Jamal Maarouf, ancien commandant du Front des révolutionnaires syriens, réfugié en Turquie, affirme même qu’ » aujourd’hui, l’ASL est sous la coupe de Nosra (…) Les principaux chefs de l’ASL (…) sont obligés de se faire tout petits ».

► L’ex-Front al Nosra rival de Daech

Le Front Fatah al-Cham, qui a récemment rompu (sur le papier en tout cas) avec la maison mère Al Qaïda, est la force djihadiste, après Daech, la plus importante de Syrie. Eux aussi multiplient les fronts, principalement contre les troupes d’Assad, mais aussi contre celles de l’ASL et contre Daech.

Le groupe a bénéficié longtemps de la mansuétude des chancelleries occidentales. Laurent Fabius, en décembre 2012, alors ministre des Affaires étrangères, avait ainsi estimé que le groupe « faisait du bon boulot sur le terrain » contre Daech. Le Canard enchainé affirmait même en 2015 que « les pilotes américains et alliés ont, voilà plus d’un an, reçu l’ordre de ne jamais balancer le moindre missile sur ces héritiers de Ben Laden. Une interdiction encore valable aujourd’hui« . Mais depuis cet été, un accord de coopération militaire en Syrie entre les Etats-Unis et Vladimir Poutine contre les groupes djihadistes, Etat islamique et Front Fatah al-Cham compris, est sur la table. Un projet qui explique en grande partie le changement de nom du groupe.

Aux côtés des anciens du Front al Nosra, gravitent plusieurs groupes. Parmi eux, le groupe salafiste Ahar al-Cham ou les combattants de Jaich al-Islam.

Le 29 janvier dernier, , lors de très officiels pourparlers organisés par l’ONU sur la Syrie. Pourtant, ces factions ont été impliquées à plusieurs reprises dans des affrontements avec les Kurdes des YPG comme à Alep, pour le contrôle d’un quartier du nord de la ville. Autre groupe, le mouvement Nour al-Din al-Zenki s’est lui , à l’arrière d’un pick-up, un jeune palestinien de 13 ans soupçonné de renseigner les forces loyalistes au régime. Des groupes soutenus par l’Arabie Saoudite, le Qatar et la Turquie. Soit financièrement, soit militairement.

► Les Kurdes contre Daech et pour l’établissement d’un Kurdistan syrien

Dans le nord de la Syrie, les Forces de protection du peuple (YPG) du Parti de l’union démocratique (PYD), proche du Parti des travailleurs du Kurdistan (PKK) turc, dominent le terrain. Depuis octobre 2015, les YPG font partie des Forces Démocratiques Syriennes (FDS), à dominante kurde, qui rassemble Kurdes, combattants arabes, Yézidis ou milices chrétiennes. Les FDS sont soutenus par Washington et Paris qui leur apportent l’appui de leurs aviations, du matériel (missiles, munitions) et formateurs sur le terrain dans leur guerre contre Daech. Particulièrement aguerris au combat, les Kurdes des YPG et des YPJ (les sections féminines Kurdes) apparaissent dans le radar médiatique des pays occidentaux fin 2014 lorsqu’ils réussissent l’exploit de tenir tête aux tentatives de Daech de prendre la ville de Kobané, dans le nord du pays. Assiégés par les soldats d’Abou Bakr al-Baghdadi, le « calife » autoproclamé de l’Etat islamique, les Kurdes finissent par les déloger de la ville fin janvier 2015.

Les YPG se sont aussi distingués lors de la bataille de Sinjar, dans le nord-ouest de l’Irak, en réussissant à ouvrir un corridor humanitaire aux Yézidis qui s’étaient réfugiés sur le mont Sinjar après la débandade des peshmergas, les forces armées du président du Kurdistan irakien Massoud Barzani, face aux troupes de l’Etat islamique. Naîtront les unités de résistance de Sinjar (YBS), milice yézidie formée et alliée par les YPG. Dans un récent entretien à Marianne, le Général Dominique Trinquand les qualifiait Ils viennent ainsi de, ville du province d’Alep dans le nord-ouest de la Syrie, des griffes de l’EI. Les YPG se sont donnés pour objectif la création d’un Kurdistan Syrien (Rojava) réunissant les trois cantons de Djézireh, Kobané et Afrin actuellement séparés des territoires kurdes par une zone de 65 km toujours aux mains de l’EI. Une réalisation que Recep Erdogan, le président Turc, ne veut voir aboutir pour rien au monde.

, sous couvert de frapper des positions de Daech, n’a pour objectif que de stopper l’avancée des YPG  vers le canton d’Afrin, au nord-ouest de la Syrie. Afin d’éviter tout possibilité de constitution de ce Rojava.

Voir par ailleurs:

Pierre Manent: «Il faut faciliter l’engagement des musulmans dans l’aventure française»

Dans un essai polémique, le philosophe prône une meilleure reconnaissance des pratiques liées à l’islam tout en demandant aux musulmans de renoncer à des positions «défensives» et «communautaires».
Anastasia Vécrin et Léa Iribarnegaray

Il a fait couler déjà beaucoup d’encre avec Situation de la France, «modeste» essai comme il le qualifie lui-même. Il a été face à Alain Finkielkraut, en deux volets, dans le Figaro. Commenté durement par Pascal Bruckner dans les colonnes du Point, en débat avec le cardinal Gerhard Müller dans l’Obs… Certains l’ont jugé courageux, d’autres défaitiste, en tout cas Pierre Manent a surpris. Philosophe libéral catholique, disciple de Raymond Aron, il tend la main aux musulmans, ce que des ténors de gauche ne feraient pas au nom de la laïcité. Mais le fait-il vraiment ? Oui, mais si, et seulement si, les musulmans acceptent de passer un contrat social avec la nation, tout en rompant définitivement leurs liens politiques, économiques, financiers et culturels avec des pays islamiques perçus comme «dangereux» et «inquiétants». De vaillant essayiste, Pierre Manent défend, en fait, une bonne thèse de catholique de droite : le salut de la France passerait, selon lui, par un sursaut national et chrétien…

Vous partez du constat d’une scission entre Européens et musulmans, entre «eux» et «nous». Pourquoi appréhender l’islam comme un «problème» ?

Parce que c’en est un ! La première face du problème, c’est la méfiance réciproque. Méfiance des non-musulmans à l’égard des musulmans, et méfiance des musulmans à l’égard du reste de la société. Les musulmans ont tendance à rester sur leur quant-à-soi, gardant une position purement défensive et n’intervenant dans l’espace public que pour leurs affaires propres. Et pour se plaindre de l’«islamophobie». Du côté des non-musulmans, on ne sait parler que le langage de la laïcité. Les uns et les autres, nous sommes confrontés à la limite de la disposition collective dans laquelle nous sommes respectivement engagés.

L’appréhension des non-musulmans à l’égard des quelques millions de musulmans installés en France est avant tout déterminée par le fait que ceux-ci sont une partie du vaste ensemble du monde arabo-musulman – l’oumma, la communauté des croyants parcourue aujourd’hui de mouvements extrêmement destructeurs. Le problème majeur, c’est cette dépendance des musulmans français à l’égard de l’ensemble musulman. Leurs organisations sont largement influencées par leurs pays d’origine, en particulier l’Algérie et le Maroc. Leurs associations cultuelles et culturelles sont dépendantes financièrement de pays et d’organisations étrangères qui, parfois – je pense aux pays du Golfe -, ont une conception de la vie sociale ou personnelle très éloignée de ce que nous considérons comme juste.

Vous vous représentez les musulmans comme extérieurs à la société. Mais ce qui reste en silence dans ce livre, c’est toute cette vie commune qui existe malgré tout.

Précisément, il n’y a pas tellement de vie commune. On observe une extension et une consolidation d’îlots de sociabilité distincts. Certains quartiers, certaines communes, notamment dans le sud de la France, sont devenus parfaitement homogènes : boucheries exclusivement halal, présence dans la rue presque exclusivement masculine… Bien sûr, les musulmans étant très nombreux en France, les parcours varient énormément. Un nombre indéterminé d’entre eux est entré franchement dans la vie nationale. Je crois cependant que la cristallisation communautaire se confirme plutôt qu’elle ne tend à disparaître.

Selon vous, la laïcité est inadéquate pour faire coexister les différentes «masses spirituelles». Pourquoi ?

Au sens strict et originel du terme, la laïcité signifie la séparation de l’institution religieuse et de l’institution politique. L’Eglise ne commande pas à l’Etat, l’Etat ne commande pas à l’Eglise. Et l’école publique, ouverte à tous, est indépendante de toute influence religieuse. Puisque la laïcité a effectivement réglé un certain nombre de problèmes dans le passé, on s’imagine que nous pouvons l’appliquer à nos problèmes contemporains. Mais pour ce faire, nous en changeons le sens. Aujourd’hui, on voudrait faire de la laïcité un projet de société. On envisage une sorte de neutralisation religieuse de la société. Cette entreprise me paraît assez mal conçue. La religion est une chose sociale, elle s’exprime naturellement dans la société. Le projet de la rendre la plus invisible possible dans l’espace public nous engage dans une entreprise indéterminée et illimitée. Si l’on ne se contente pas de quelques mesures cosmétiques limitant les signes religieux dans l’espace public, si l’on entend parvenir à un «espace public nu» (et sans signes religieux) comme disent les Américains, on s’engage alors dans une entreprise qui a quelque chose de tyrannique.

En quoi consiste le compromis avec les musulmans que vous appelez de vos vœux ?

Le but est de permettre une participation plus complète et plus heureuse des musulmans à la vie nationale. Comment ? Il est entièrement légitime que la République interdise certaines conduites autorisées par l’islam, comme la polygamie et le voile intégral. Mais, en général, je suis sceptique sur l’efficacité d’une réforme des mœurs par la loi. Je crois davantage à une démarche indirecte qui inviterait les musulmans à sortir de leur quant-à-soi et à entrer vraiment dans la vie commune, ce qui aurait des conséquences sur leur manière de vivre. Je suggère alors que l’on soit moins vétilleux, moins en garde, par exemple contre leurs pratiques alimentaires, afin que les musulmans soient plus confiants dans la société où ils se trouvent maintenant, que soit facilité leur engagement dans l’aventure française, et que leur avenir soit du côté de l’appartenance à cette nation européenne qu’est la France.

Mais vous demandez aux musulmans des contreparties…

Il faut être exigeant sur l’aspect politique, c’est-à-dire sur l’indépendance organisationnelle, financière, intellectuelle, des musulmans français, ou des Français musulmans. Pour que les musulmans inscrivent leur vie dans l’espace français, les gouvernements doivent prendre certaines décisions. Depuis la constitution du Conseil français du culte musulman, il n’y a eu aucun progrès. Cette institution est largement décorative et n’accomplit pas ce que l’on attendait d’elle. Elle est d’ailleurs extrêmement opaque et divisée, et le moins que l’on puisse dire est qu’elle n’inspire guère confiance ni aux musulmans ni aux autres.

Les musulmans ne peuvent pas vivre indéfiniment dans cette incertitude d’appartenance. Dans ce contexte, la question de la langue est décisive. Le français est la langue de la République : le gouvernement serait dans son droit en pressant les associations musulmanes d’être instruites par des figures d’autorité françaises, parlant français, et ne dépendant pas de pays étrangers. Aucun gouvernement français n’a encore pris de mesure sérieuse en ce sens. Ils sont plutôt tentés de sous-traiter la question de la formation des imams à un pays musulman «ami».

Le salut viendrait selon vous d’un sursaut national et chrétien, un programme qui paraît très réducteur et même anachronique.

Il est vrai que je prends très au sérieux la composante chrétienne de la France. Le langage public actuel tend à parler de la vie sociale uniquement en termes de droits individuels. C’est très réducteur car nous appartenons aussi à des groupes, à des formes de vie communes. Nous devons cerner plus précisément le caractère de cette France dans laquelle nos concitoyens musulmans s’inscrivent et dont ils doivent devenir les participants à part entière. On ne peut pas simplement dire que l’islam entre dans un pays laïc. Notre régime politique est laïc, mais notre pays est par ailleurs marqué par certaines traditions et par une longue et complexe éducation, dont le christianisme fait partie.

De même que nous avons décidé que la nation était derrière nous, nous pensons que la religion appartient au passé. C’est une double illusion. Evidemment, nous ne reviendrons pas à «la France toute catholique», mais dans la redéfinition constante de la communauté nationale, les religions, y compris le christianisme, auront leur part, proportionnelle à leur dévouement.

Si l’Europe et la nation sont toutes les deux fragilisées, pourquoi privilégier la nation ?

C’est la question fondamentale, indépendamment de la question musulmane. Ce que l’on a espéré longtemps de l’Europe n’advient pas ou advient de moins en moins. Cela fait des décennies que nous sommes supposés dire adieu aux nations. Néanmoins, comme le montre la crise migratoire, dès qu’il y a un problème sérieux, celles-ci reviennent au premier plan. L’essentiel de nos vies se situe toujours au sein des nations. Elles ne ressemblent plus guère à celles de jadis – elles sont moins sûres d’elles-mêmes, moins orgueilleuses – mais l’expérience politique déterminante reste nationale. C’est seulement dans cet espace que l’on peut conduire une éducation complète et partagée, jusqu’à trouver un chemin de perfectionnement commun. Le sentiment national est aujourd’hui malheureux et réactif. On se sent menacé par l’immigration, par la mondialisation, par toutes sortes de choses. Cette réassociation, à laquelle les musulmans prendraient part, et dans laquelle tous les Français redécouvriraient l’importance de l’association nationale comme cadre de production d’une nouvelle vie commune, me paraît être une perspective encourageante. Mais je ne prophétise pas.

Situation de la France de Pierre Manent Editions Desclée de Brouwer, 173 pp., 15,90 €.

Voir aussi:

Pierre Manent : islam de France mode d’emploi

FIGAROVOX/TRIBUNE – Frédéric Saint Clair a lu le dernier ouvrage de Pierre Manent, Situation de la France. Il y a vu la critique d’une modernité confrontée à la question islamique, même s’il persiste des désaccords sur ses applications pratiques.


Frédéric Saint Clair est mathématicien et économiste de formation. Il a été chargé de mission auprès du Premier ministre Dominique de Villepin pour la communication politique (2005-2007). Il est aujourd’hui consultant en stratégie et communication politiques.


L’ouvrage de Pierre Manent, Situation de la France, n’était pas encore sorti en librairie que déjà il suscitait interrogations et discussions. Il faut dire que le philosophe, qui cultive la discrétion, n’est pas du genre à écrire à la légère. Ses mots ont un poids. Si tous reconnaissent la qualité de sa pensée, les oppositions à certaines parties de son ouvrage sont féroces, de Pascal Bruckner dans le point à Jacques Julliard dans l’émission d’Alain Finkielkraut, Répliques, sur France Culture. L’objet de ces oppositions? L’islam, ses moeurs, et la place que Pierre Manent propose de leur accorder en France. A gauche comme à droite, cette prise de position a du mal à passer.

Pour y voir plus clair, et comprendre ce qui électrise une partie des lecteurs de ce livre brillant, il faut nous pencher sur le penseur en même temps que sur son ouvrage. Comprendre cet ouvrage en dehors d’une juste appréciation des travaux de Pierre Manent est impossible. L’homme est un théoricien, occupé de questions de philosophie politique, et plus particulièrement du basculement des sociétés occidentales dans la modernité. D’où la présence dans son livre d’une réflexion critique axée sur l’Europe, la nation, le processus démocratique. Sa réflexion politique inclut, ce qui est rare de nos jours, une dimension théologique. Cet ouvrage est donc avant tout un essai théologico-politique. Pour le dire autrement, Pierre Manent réfléchit aux moyens d’articuler les questions politiques et religieuses mais sous un angle politique. Deux conséquences directes:

1. Il n’entre pas profondément dans la dimension religieuse. Il ne détaille pas les différentes acceptions de l’islam, ni d’un point de vue théorique ni d’un point de vue sociologique. Il prend acte des grandes tendances actuelles présentes en France et réfléchit aux moyens politiques de pallier ce qu’il considère comme étant les carences de notre modèle laïque.

2. Sa réflexion demeure théorique, ce qui implique que les points qui posent problème – le voile, le porc dans les cantines, la séparation des garçons et des filles dans les piscines, le financement des mosquées par les collectivités locales, etc., c’est-à-dire l’acceptation d’une partie des moeurs et revendications islamiques – n’en constituent pas le coeur, mais sont une tentative d’incarner sa théorie, de décliner une réflexion générale en des propositions concrètes.

Dès lors, il convient de ne pas considérer son ouvrage comme une critique de l’islam, comme l’a fait Jacques Julliard. Cet ouvrage est une critique de la modernité, d’une modernité confrontée à la question islamique. Il convient également de ne pas faire porter la critique sur les propositions concrètes qu’il évoque, comme l’a fait Alain Finkielkraut, ni de les vitrioler façon Bruckner. Il convient peut-être davantage de constater avec lui que l’islam a, de facto, une place dans la société française, et qu’une main tendue de la communauté nationale vers la communauté musulmane est non seulement chrétiennement nécessaire, mais surtout politiquement indispensable. En revanche, nous pouvons nous accorder sur le fait que si son invitation à accepter en théorie la religion musulmane est recevable – si sa réflexion théorique est pertinente -, les déclinaisons concrètes qu’il propose ne le sont pas. Pour le dire autrement, Pierre Manent nous donne des principes généraux qui sont salutaires, et dont nous devrions tenir compte, mais ses prescriptions sont à l’inverse. Pourquoi?

Tout d’abord peut-être parce qu’il refuse de considérer l’islam dans le détail. Il le considère comme un tout. Dès lors, son principe de réalisme bute à chaque écueil. Saisissons-nous de la question des horaires séparés dans les piscines. Il évoque cela pour «les garçons et les filles». Notons que c’est en réalité la séparation «pour les hommes et les femmes» qui fait question pour les musulmans. Admettons qu’il l’inclue également et qu’il demande à ce qu’elle soit effective. Sachant que dans une République telle que la nôtre la loi s’applique à tous, la séparation aurait donc lieu pour les musulmans comme pour les non musulmans, sauf à considérer que les piscines publiques puissent bénéficier d’horaires réservés à certaines communautés religieuses, et donc à créer un modèle communautariste, contraire à la Constitution. Tout ceci est donc absurde, irréaliste. La population française dans son ensemble aurait à subir les conséquences de cette «concession aux moeurs musulmanes», ce qui est impensable. Aucun décideur politique national ne prendrait un tel risque, aucune majorité de français n’y serait favorable. On voit donc dans cet exemple comment le principe général qui était bon s’incarne dans une proposition contraire à l’esprit républicain, à la culture française et peut-être même à la volonté d’une large partie des musulmans.

Nous n’aurons pas le temps de nous pencher sur la totalité de l’ouvrage qui est très riche, mais il peut être intéressant à ce stade de nous arrêter sur un autre aspect central du livre, largement décrié: la critique de la laïcité. Tout d’abord, rappelons que Pierre Manent ne remet pas en cause le principe laïque, il ne veut pas rétablir un gouvernement catholique en France. Il écrit: «Le commandement politique a été rigoureusement séparé des commandements et des préceptes religieux enjoints par l’Église: c’est la laïcité en son sens propre, la laïcité effectivement nécessaire et salutaire.» La critique porte donc davantage sur ce qui est advenu du principe de laïcité, sur la façon dont il a été appliqué. Cependant, dans une interview, il va jusqu’à défendre l’idée d’un parti politique musulman. Il évoque «un parti qui se revendiquerait de l’islam». Là encore, dans le concret de ses propositions, nous retrouvons la même contradiction apparente avec le principe général de séparation (mentionné par l’auteur lui-même) du politique et du religieux.

Si ce livre – comme nous le croyons – n’aborde la question islamique qu’en creux, en négatif, pour en réalité ne traiter que de la place du catholicisme dans l’espace public et au sein de la modernité, que peut-on anticiper en matière de parti politique catholique, et de gouvernement catholique même? L’art d’écrire de Pierre Manent aurait-il fait de la laïcité une nécessité du temps, de l’histoire, et anticiperait-il, ou souhaiterait-il, davantage? Nous aurions une foule d’autres questions à poser à l’auteur. Mais il n’en reste pas moins que cet ouvrage, comme cela a déjà été précisé, mérite d’être lu, relu, pensé et pondéré, et s’il persiste des désaccords sur les applications pratiques, rappelons-nous que le coeur de notre réflexion à son sujet doit porter sur sa partie théorique, étonnamment riche et audacieuse.

COMPLEMENT (2018):

La semaine dernière a été célébré l’anniversaire de l’attentat de Charlie Hebdo du 7 janvier 2015, perpétré au nom du djihad. Rares ont été ceux qui en ont profité pour poser le problème de l’islam : « pas d’amalgame » oblige …et pourtant ! Le romancier Michel Houellebecq a déclaré (certainement de façon provocatrice), récemment au journal Der Spiegel (27/10/2017) que résoudre le problème de l’islam en France impliquerait que le catholicisme devienne la religion d’État. Le nouveau journal L’Incorrect ose aborder ce sujet dans son numéro de janvier 2018.  

Voici un extrait de l’entretien que lui a accordé le philosophe Pierre Manent (*) :

L’idée me parait fondamentalement juste que le (…) rôle de la religion catholique dans l’histoire de la France, mais aussi dans la vie sociale du pays, dans la conscience du pays, soit reconnu dans des formes publiques. Or, depuis trente ans, nous avons convenu d’entériner le gros mensonge selon lequel il n’y a pas de problème musulman en postulant qu’il ne peut y avoir chez nous de problème posé par une religion puisque nous avons trouvé la solution à tous les problèmes de cette sorte : la laïcité.(…)

Nous nous sommes rendus prisonniers d’une définition beaucoup trop restrictive du régime français en le réduisant à la laïcité. Nous devons élargir notre conscience de nous-mêmes, et dans cet élargissement faire une place adéquate au catholicisme qui joue un si grand rôle dans l’histoire et la conscience de la France. (…)

Ce serait un élément essentiel pour donner physionomie et consistance à la communauté qui accueille les musulmans. Ceux-ci ont une conscience collective très forte de leur religion, qui nourrit des affects sociaux, des mœurs partagées extrêmement prégnantes. On ne peut leur donner pour seule destination une société exclusivement définie par les droits individuels, par la neutralité de l’État et des institutions à l’égard de la religion, c’est les inviter dans un lieu vide, dans un terrain vague: que la société des individus les révulse ou les tente, ou les deux, elle ne leur apporte aucun principe nouveau de réunion, elle ne leur donne aucune raison de sortir de l’identification entière à l’islam pour participer à une autre forme de communion. Pour que les musulmans puissent être accueillis décemment et puissent vivre heureusement en France, il importe qu’ils sachent qu’ils ne sont pas dans une nation musulmane, que cette nation est de marque chrétienne, que les juifs y jouent un rôle éminent, que la religion n’y commande pas à l’État et que l’État n’y commande pas à la religion. (…)

Ce que je demande (aux musulmans), parce que ce serait bon pour eux, pour nous, et pour la chose commune que nous formerons peut-être un jour ensemble, c’est de bien vouloir faire partie d’une communauté plus large qui n’est pas, qui ne veut pas être et qui ne sera pas musulmane. Cela ne s’est jamais produit jusqu’ici.

Comment accomplir cette transformation ? Leur demander d’être chrétiens ? Non. Mais, par exemple, d’accepter franchement, sans que ces personnes soient obligées de se cacher, que des musulmans puissent se convertir au christianisme, à la religion ancienne du pays dans lequel ils vivent. (…). Qu’ils acceptent ce qui est au cœur du christianisme, la conversion, laquelle ne saurait être forcée puisqu’elle est au contraire un mouvement libre de la conscience. J’espère que les musulmans, dans le contexte français finiront par accepter sereinement sinon joyeusement cette démarche. Nous n’y sommes pas encore, mais ce serait un développement fondamentalement positif pour la communauté nationale dans son ensemble et pour les musulmans en particulier : cela signifierait qu’ils acceptent vraiment de participer à la vie d’une nation européenne.(…)

J’ajoute un facteur qui me paraît décisif : l’idée répandue aujourd’hui que la religion ne peut plus être un objet d’interrogation collective ni même individuelle, qu’elle ne peut plus être l’objet d’une délibération ni d’une discussion. La religion comme un objet objectif, si j’ose dire, appartiendrait au passé. Pour beaucoup de nos contemporains, la religion n’est supportable que comme support ou occasion du sentiment individuel, mais ne doit jamais devenir un « objet objectif», et surtout pas une question à laquelle il serait urgent, nécessaire, judicieux et intelligent d’essayer de répondre.

À l’égard de la religion chrétienne, il y a plusieurs catégories de dispositions négatives : il y a ceux qui lui sont hostiles de façon consciente et délibérée, voire méthodique ; il y a aussi ceux pour qui la religion fut peut-être une grande et belle chose, mais elle n’a plus rien à nous dire de nous-mêmes aujourd’hui. Et puis il y a tous ceux qui ne savent pas quoi faire de cet hôte importun, que l’on croyait depuis longtemps écarté de nos claires demeures, mais qui vient pourtant périodiquement les hanter.(…)

Ce qui pèse sur nous, c’est moins l’individualisme que cette sorte de philosophie de l’histoire qui postule que la religion est une chose du passé, que nous sommes sortis de la religion et que chacun dans son intimité personnelle peut en faire ce qu’il veut mais qu’on n’en fasse surtout pas un objet de délibération publique et d’interrogation sérieuse ! C’est cela l’obstacle principal : le pouvoir de cette philosophie de l’histoire selon laquelle nous ne nous comprenons adéquatement qu’en nous comprenant comme sortant de la religion, comme parvenant à la « majorité » rationnelle à partir de la « minorité » religieuse. (…). Cette représentation est paralysante car elle exclut en réalité la religion du débat public. On n’appartient pas au débat quand on appartient exclusivement au passé. Les croyants se voient expliquer qu’ils croient croire alors qu’ils ne sauraient croire puisqu’en tant que sociétaires de la démocratie moderne ils sont sortis de la religion ! C’est une certaine idée de l’histoire qui est pour les chrétiens l’obstacle principal non seulement pour être entendus mais pour se comprendre eux-mêmes.

(*) : auteur de Situation de la France (Ed Desclée de Brouwer, 2015) sur la place des musulmans en France


Euro 2016: Il est des immigrations heureuses (Model minority: With Portugal’s Euro win, France rediscovers its Portuguese-French community)

11 juillet, 2016

PARIS, FRANCE - JULY 10: Cristiano Ronaldo of Portugal lies injured as teammate Adrien Silva of Portugal (L) checks on him during the UEFA EURO 2016 Final match between Portugal and France at Stade de France on July 10, 2016 in Paris, France. (Photo by Laurence Griffiths/Getty Images)

Portugal PortugueseEiffelXilTunisianFlagEuro-2016-incidents
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LA FRANCE DANS LA PRESSE PALESTINIENNE - PDF Free DownloadVoici, je vous envoie comme des brebis au milieu des loups. Soyez donc prudents comme les serpents, et simples comme les colombes. Jésus (Matthieu 10: 16)
La noble idée de « la guerre contre le racisme » se transforme graduellement en une idéologie hideusement mensongère. Et cet antiracisme sera, pour le XXIe siècle, ce qu’a été le communisme pour le XXe. Alain Finkielkraut
Mais si cette équipe ne représente pas la France, hélas, elle la reflète: avec ses clans, ses divisions ethniques, sa persécution du premier de la classe, Yoann Gourcuff. Elle nous tend un miroir terrible. Ce qui est arrivé à Domenech est le lot quotidien de nombreux éducateurs et de professeurs dans les cités dites sensibles. Cette équipe renvoie à la France le spectacle de sa désunion et de son implacable déliquescence. (…) On a voulu confier l’équipe de France à des voyous opulents et pour certains inintelligents, il faudra maintenant sélectionner des gentlemen. Alain Finkielkraut (juin 2010)
Le problème, c’est qu’on parle de la « lepénisation » des esprits, mais il y a aussi une « sarkoïsation » des esprits ! ». Personne ne le dit. Un truc de fous : on est en France, un pays dit civilisé et l’on accepte que des gens soient expulsés, j’allais dire « déportés ». On va chercher des enfants à l’école pour les expulser : je ne comprends pas qu’on accepte ça. Dans quel pays vit-on ? Dans quel monde veut-on vivre ? J’ai rencontré des parents dont les enfants ont peur lorsqu’ils sont à l’école. C’est quelque chose qui est en train de s’immiscer dans la société petit à petit et qui voudrait que ceux qui n’ont pas de papiers aillent mourir ailleurs. Je ne comprends pas que les gens n’y voient pas un problème. Ils apprennent à être cyniques : il faut faire du chiffre, on est noté au nombre de personnes expulsées… Tout cela voudrait dire qu’un étranger aurait moins le droit de vivre que les autres ? Lilian Thuram (les Inrockuptibles, 18.07. 2006)
Une telle visite d’une star internationale comme Thuram participe aux efforts contre l’embargo (israélien) imposé sur le sport palestinien. Abdoul Majid Hijeh (secrétaire général de la PFA)
Il y a trente ans, quand je jouais avec l’équipe de France, la Marseillaise était sifflée sur tous les terrains. Mais à l’époque, les politiques ne s’intéressaient pas au football et ça ne choquait personne. Aujourd’hui, c’est devenu une obligation pour un homme politique, en fonction de son étiquette, de se positionner. Une fois encore, le football est pris en otage par le monde politique car cette histoire de sifflets est devenue une affaire politique qui n’a rien à voir avec le sport. […] Je ne vois pas dans les sifflets qu’on a entendus au Stade de France un manque de respect ou une insulte à la France mais simplement des manifestations contre un adversaire d’un soir, en l’occurrence l’équipe de France, que l’on veut battre.  Michel Platini (Le Monde, 2008)
Le football était une composante essentielle de ce qu’un sociologue, Nobert Elias, a appelé le ’’processus de civilisation’’. […] Là, nous le voyons depuis un certain temps, un processus de décivilisation est à l’œuvre, et le football, le sport, est l’un de ses théâtres, comme aussi l’école. Et il y a dans tous ces événements une sorte de grand dévoilement qui se produit. On ne peut plus se mentir : on voit l’esprit de la Cité se laisser dévorer par l’esprit des cités. Alain Finkielkraut
Voyant que 25 % des médailles gagnées par les Etats-Unis [aux JO de Berlin de 1936] l’avaient été par des Afro-Américains, les autorités sportives françaises de l’époque et L’Auto [ancêtre de L’Equipe] se sont dit qu’il serait stupide de ne pas faire la même chose. Une mission en Afrique occidentale française a été organisée, des milliers de gamins ont été réunis torse nu dans des stades. Cela n’a rien rapporté sur le coup, mais cela a semé une idée. Des clubs pro ont vite compris l’intérêt de regarder en direction de ce potentiel composé de joueurs coûtant peu cher. Une dynamique s’est installée. Dont l’équipe de France a ensuite profité. Pascal Blanchard
Les spectateurs étaient surpris. Ils imaginaient l’équipe de France… différente. Lilian Thuram (après un match de l’équipe de France en Afrique du Sud,  2000)
Foot français: les dirigeants veulent moins de noirs et d’arabes Moins de noirs et moins d’arabes sur les terrains de foot ! Plusieurs dirigeants de la Direction technique nationale de la Fédération française de football, dont le sélectionneur des Bleus, Laurent Blanc, ont approuvé dans le plus grand secret, fin 2010, le principe de quotas discriminatoires officieux dans les centres de formation et les écoles de foot du pays. Objectif: limiter le nombre de joueurs français de type africains et nord-africains. Pour les plus hautes instances du football français, l’affaire est entendue: il y a trop de noirs, trop d’arabes et pas assez de blancs sur les terrains. Plusieurs dirigeants de la Direction technique nationale (DTN) de la Fédération française de football (FFF), dont le sélectionneur des Bleus en personne, Laurent Blanc, ont approuvé dans le plus grand secret, fin 2010, le principe de quotas discriminatoires officieux dans les centres de formation de la fédération, les écoles de foot du pays, selon une enquête de Mediapart. L’objectif avoué au sein de la DTN, mais inavouable au grand public, est de limiter, en les triant dès l’âge de 12-13 ans, le nombre de joueurs français de type africains et nord-africains. Une authentique ségrégation appliquée au football. Mediapart
Même fermement démenties, les intentions prêtées par Mediapart aux instances dirigeantes du football français n’auront malheureusement pas surpris les amateurs de cuir, témoins traumatisés de la crise traversée par les Bleus lors du Mondial sud-africain. Pire que le fond de jeu, fadasse, offert par l’équipe nationale, c’est le fond de sauce, nauséabond, dans lequel elle aura été contrainte d’évoluer qui aura, de fait, durablement marqué les esprits. Le sociologue Stéphane Beaud l’a brillamment déglacé dans un essai récent, réhabilitant du même coup ces «traîtres à la nation» qui avaient osé se mettre en grève. Ce fond de l’air moisi ne date pas d’hier, et dépasse de loin les lignes blanches des rectangles engazonnés. Il est le produit d’une série de dérapages et de tacles, de hors-jeu malsains menés au nom de l’anti-politiquement correct par tous ceux qui voudraient nous faire croire que l’antiracisme est devenu un problème plus grave que le racisme, ou que le racisme anti-Blanc serait désormais autrement préoccupant que celui qui vise les Noirs et les Arabes. Loin d’être l’apanage des classes populaires, le racisme est sans doute l’une des choses les mieux partagées dans ce pays. Et, de ce point de vue, la responsabilité de certains segments des élites politiques, intellectuelles et télévisuelles apparaissait déjà décisive. Si ces révélations se confirment, il faudra se rendre à l’évidence : le football, autrefois creuset efficace et visible de l’intégration à la française, sera devenu une marmite peu ragoûtante. Libération
Je ne retire rien aux propos que j’ai tenus hier. Que certains termes employés au cours d’une réunion de travail, sur un sujet sensible et à bâtons rompus, puissent prêter à équivoque, sortis de leur contexte, je l’admets et si, pour ce qui me concerne, j’ai heurté certaines sensibilités, je m’en excuse. Mais être soupçonné de racisme ou de xénophobie, moi qui suis contre toute forme de discrimination, je ne le supporte pas. Il faut être de mauvaise foi pour ne pas voir que le débat auquel j’ai participé n’avait évidemment pas pour objectif de « diminuer le nombre de noirs et d’arabes dans le football français » comme voulait le laisser entendre le titre outrancier de l’article, mais uniquement d’envisager le futur du football français et donc d’aborder, par voie de conséquence, le lourd et délicat problème des joueurs à double nationalité ainsi que les modalités de détection/sélection pour un nouveau projet de jeu. Que cela ait des incidences, à moyen ou long terme, sur les différents profils de joueurs en préformation ou en formation, c’est l’évidence, mais il n’y a là aucun lien, strictement aucun, avec une préférence ou un rejet de telle ou telle nationalité. Mon seul souci est d’avoir de bons joueurs pour une bonne équipe de France, qu’ils soient petits ou grands, quels que soient leur lieu de naissance ou leurs ascendances. C’est assez facile à comprendre sauf, apparemment, pour ceux qui, pour des motifs qui m’échappent, mais avec des procédés douteux, mélangent tout et font un mal considérable, et pas seulement au football français. Laurent Blanc
C’est le problème des sélections avec des joueurs à double ou triple nationalité: ce sont des nombres qui augmentent et qui font qu’on ne peut plus assurer le fonctionnement des sélections. C’est bien pour eux de pouvoir choisir, mais ça pose un problème de gestion des effectifs. Quand on voit sur une génération entre 10 et 30% de joueurs de 18 à 21 ans nous quitter, c’est un problème. On a 45% de joueurs dans les sélections qui ont la possibilité de nous quitter, on pense que c’est beaucoup. On veut essayer de le réduire. C’est un problème dans la gestion de l’effectif. (…) L’idée était de dire: ‘Faites attention à ne pas avoir trop de joueurs binationaux’. On s’est aperçu que ce n’était pas une bonne solution: cette histoire nous aurait amenés à éliminer des joueurs d’avenir. On a envisagé de limiter cette situation pour ne pas nous mettre en danger, mais à partir du moment où ce n’est pas une bonne solution, on l’a éliminée. On va travailler sur l’accompagnement relationnel pour évaluer la motivation des joueurs à jouer pour l’équipe de France et les accompagner éventuellement pour faire leur choix. Nous avons abandonné cette idée de pourcentage, mais nous avons demandé d’être vigilants sur la motivation des joueurs. François Blaquart
La FIFA s’est copieusement vendue aux nations africaines. Ce sont des enjeux électoraux. Ces pays se sont débrouillés pour qu’il y ait beaucoup plus de souplesse et d’ouverture au niveau de la réglementation. (…) Actuellement, en moyenne, 50 % des jeunes des sélections nationales sont des binationaux. (…) En France, on reproche aux joueurs de ne pas chanter la Marseillaise. Mais là, ils ne connaissent même pas l’hymne. (…) Ce qui me choque, c’est que nous faisons un gros travail, et ils viennent prendre ce travail tel qu’il est fait. C’est un rôle facile. (…) Un joueur de 20 ans comme Boudebouz qui joue dans un club pro en France va devoir attendre cinq ans pour gagner sa place en équipe de France. Là, le pays l’appelle et lui propose de jouer une Coupe du monde tout de suite. Derrière, il y a aussi l’agent et la famille qui peuvent mettre une pression. (…) Jusque-là, on avait pas trop bougé, parce que les cas étaient particuliers et rares. Aujourd’hui, le système s’amplifie, donc ça nous pose des problèmes. (…) Il faut que l’on travaille avec ceux dont on est sûr. Il s’agit pour nous de réguler l’approche, mais sans être discriminant. (…) C’est très prononcé en France [car le pays] a été une terre d’immigration, à une époque où d’autres grandes nations du foot ne l’étaient pas. (…) Ces dernières années, l’Espagne a accueilli massivement des immigrés marocains et roumains. Et la sélection allemande des moins de 17 ans, par exemple, compte 7-8 joueurs d’origine turque. François Blaquart (directeur technique national)
Vendredi, c’est le nouveau DTN, François Blaquart, qui est venu expliquer une idée qui aurait été mal interprétée. Pour lui, la fameuse formation à la française, encensée du temps où ça rigolait pour les Bleus, se serait en fait fourvoyée, en privilégiant chez les gamins les capacités physiques aux facilités techniques. Dans les centres de formation des clubs, il est de fait interdit de dribbler. D’où la volonté de revenir sur cette doxa. D’autant que les succès de l’Espagne et du FC Barcelone, avec des joueurs de poche, prouvent que l’on peut gagner au foot sans aligner des équipes de Golgoths. En France, les Barcelonais Xavi (1,70 m) et Iniesta (1,69 m) se seraient sans doute vus claquer au nez la porte des centres de formation, a reconnu Laurent Blanc. «Nos critères de sélection doivent désormais être liés au potentiel des joueurs, défend Blaquart. Nous estimons qu’il y a des joueurs qui passent à côté, trop souvent à cause du gabarit et d’une maturité physique moins précoce. Ce retard dans leur formation physique les pénalise. Je rappelle qu’avant l’âge de 16 ou 17 ans, on ne sait rien d’un joueur. Alors imaginez à 12 ou 13 ans… c’est un moment où on leur dit surtout d’être patients… » Libération
Vouloir changer le type de joueur qui sort des centres de formation, très bonne initiative, parce que tout le foot français en a marre des grands bourrins (…) à cause des centres de formations français qui ont pendant des années, après la coupe du monde 98, privilégié ce type de joueur « noir costaud » (la couleur de peau faisant parti du profil (…) suite aux succès des Desailly, Thuram, Viera, Henry, etc) Le petit noir technique il passait à la trappe autant que le petit blanc technique. Ali (forum arrêt sur images)
L’Espagne est fougueuse, l’Espagne joue remarquablement au football (61% de possession du ballon, selon la Fifa), mais l’Espagne ne bat jamais l’équipe de France dans les compétitions qui comptent. L’Equipe (juin 2006)
En France, on s’est aperçu que les clubs s’étaient trop attachés à former des athlètes pour les transformer en footballeurs privilégiant ainsi le physique sur la technique, contrairement à ce que fait le Brésil ou l’Espagne. En se privant de joueurs très techniques qui n’avaient pas un gabarit assez imposant, on a mis à la trappe d’excellents jeunes. En France, Messi ne serait peut-être pas devenu professionnel. (…) On a remarqué, après avoir décortiqué les images à la vidéo, que certains buts de l’Espagne pendant la Coupe du monde en Afrique du Sud étaient clairement d’inspiration futsal de par le jeu de passes rapides, les mouvements et les centres en retrait notamment. Franck Ferrier (FFF)
Depuis vingt ans, une des caractéristiques principales de l’équipe de France est la puissance physique et athlétique de ses joueurs, développée de manière consciente et volontaire dès le plus jeune âge. Un atout unanimement souligné par les observateurs après la victoire contre l’Espagne et ses petits gabarits techniques en huitième de finale de la Coupe du monde 2006. Mais cinq ans plus tard, deux fiascos consécutifs des Français et deux victoires indiscutables de l’Espagne en 2008 et 2010 ont bouleversé les certitudes. Les responsables du football français se demandent désormais si des joueurs comme Xavi ou Iniesta, grands artisans des succès espagnols, auraient eu leur chance dans le système de formation français où le physique est le critère de sélection numéro un. Pour remédier à cette situation, François Blaquart cherche à rendre obligatoire des séances de futsal, discipline très pratiquée chez les jeunes en Espagne et au Brésil et qui fait travailler la technique, au programme des clubs formateurs. Slate.fr
« Islamistes », « gris », « sarrasins »: selon Mediapart, il ne serait pas rare d’entendre ainsi désigner les joueurs maghrébins dans les couloirs de la Fédération. Où, toujours selon le site, nombreux sont ceux qui imputent le fiasco du Mondial aux Blacks et/ou aux musulmans : les Evra, Abidal, Anelka, Ribéry, supposés être les meneurs de la mutinerie. Les problèmes de la FFF avec les Bleus ne sont pas récents. En 2008, après un Euro piteux, la fédé reprochait aux internationaux qui snobaient la Marseillaise, d’être «peu attachés à leur identité française». A tel point qu’on avait même imaginé leur faire signer une charte rappelant «les devoirs qu’impose l’appartenance à une équipe de France et cela dès les premières sélections de jeunes : respect du maillot, de l’arbitre, de l’adversaire, du public, et de l’hymne national. » Libération
Mediapart mêle deux sujets : la question de la discrimination selon des critères ethniques et celle de la binationalité des joueurs et du choix du pays d’origine de leurs parents comme équipe nationale. Ils n’ont, à mon avis, rien à voir. Le fait que la FFF, conformément au vœu tôt formulé par Laurent Blanc, s’empare de ce problème posé par le départ en nombre croissant de jeunes joueurs français très doués, formés dans les meilleurs clubs formateurs français, qui ont joué pour les équipes françaises de jeunes, ne me paraît pas illégitime : ce n’est pas faire preuve de nationalisme étroit que de clarifier cette question, d’encadrer le choix de cette nationalité sportive et de les inciter à jouer pour leur pays de naissance (la France). (…) Cette grève des Bleus a provoqué un séisme non seulement dans le football professionnel, mais pour l’ensemble du football amateur. En 2010-2011, il y aurait 8% de licenciés en moins. C’est considérable. La DTN a dû se demander à la hâte comment, à l’avenir, éviter un tel fiasco. Le vrai problème que doivent aujourd’hui affronter à tous les niveaux (amateur comme professionnel) les dirigeants et éducateurs de foot, ce n’est pas la couleur de la peau des joueurs, mais la difficulté croissante d’adapter ces joueurs, venus pour beaucoup de cités, aux contraintes du football en club. Et c’est un travail de tous les jours, ingrat, difficile, qui renvoie aux conditions de socialisation des jeunes de milieux populaires. (…) J’ai du mal à imaginer que ces personnes qui ont consacré leur vie professionnelle au foot, qui ont passé des heures et des heures avec ces différentes générations de joueurs plus ou moins «colorés» puissent tenir des discours, au sens propre du terme, «racistes». Qu’ils puissent être exaspérés par certains comportements, qu’ils reprennent parfois des expressions discutables («sarrasins», dans quel contexte est-ce dit ?….), certes ! Mais de là à les accuser de racisme, c’est un pas que je ne franchirai certainement pas. (…) si on pouvait cesser d’instrumentaliser le football et surtout de «projeter» à ce point sur cette équipe de France de foot les graves problèmes sociaux et politiques de notre nation en crise… Stéphane Beau
Sans doute même les plus chauds supporters des Bleus étaient un peu gênés, et surtout frustrés : la partie venait de perdre subitement et rapidement le sel du grand affrontement annoncé, le choc des titans, la superbe affiche de gladiateurs placardée sur tous les écrans depuis trois jours : Cristiano contre Antoine, le champion consacré contre le champion naissant, le roi multi-couronné contre le petit prince, l’âme du Portugal contre l’âme de la France. Des commentateurs, plus embarrassés, évoquaient l’hypothèse dérangeante d’un « contrat sur Ronaldo » comme il en existait, paraît-il, jadis au football : éliminer d’emblée le meilleur joueur adverse est évidemment une solution tentante dans un match aussi capital qu’incertain. Mais, juré-craché, ces temps sont révolus… Et la version « footballistiquement correcte » s’est imposée très vite, tant les enjeux commerciaux et nationaux étaient considérables : « Ronaldo sorti sur blessure à la 25ème minute » ; « coup dur pour Ronaldo » etc. Et de verser des larmes de crocodile sur la « sortie prématurée du meilleur joueur du monde ». A entendre ces commentaires, si l’on n’avait pas vu le début de la première mi-temps, l’on pouvait croire à une glissade malheureuse, à un genou tordu dans un crochet manqué, à une chute mal amortie sur ces maudites pelouses… Ah oui certes, il y avait eu un » « gros contact » (sic) avec Payet (et Evra, coutumier des chocs rudes et curieusement oublié dans le récit) à la 8e minute. Un accident sans responsable en somme. La fatalité pour tout dire. En rhétorique cela s’appelle un euphémisme ou plutôt un déni. Déni d’image aussi, tant l’action coupable sera la grande oubliée des innombrables « replay » : toujours et partout le spectacle d’un Ronaldo en larmes ; mais rien sur ce qui les aura causées. Les images – qu’il fallait aller chercher sur les chaînes étrangères –  ne laissent hélas aucun doute sur l’agression caractérisée contre Ronaldo. Le football en donne encore trop souvent l’exemple. Mais l’on croyait au moins que l’arbitre était là pour sanctionner. Eh bien non, rien. Ni carton, pas plus jaune que rouge, ni même coup-franc. L’on ne comprend toujours pas le refus têtu de la vidéo, qui rend tant service au tennis et plus encore au rugby où « les gros contacts » ne manquent pas. A moins que cette absence ne permette justement les grands et les petits arrangements ? L’arbitraire en lieu et place de l’arbitrage, en somme ? En tout cas l’on ne s’y prendrait pas autrement si l’on voulait revenir au calamiteux catenaccio d’autrefois, dont cet Euro 2016 semble d’ailleurs annoncer le triste retour. L’affaire laisse un goût d’autant plus amer que la France est hantée depuis plus de 30 ans par le souvenir d’un autre « gros contact », lui aussi non sanctionné : celui de Schumacher avec Battiston lors de la coupe du monde 1982. De ce choc-là, les images continuent à tourner en boucle. (…) En tout cas la fête a été gâchée … le beau football n’est pas revenu avec lui. Comme parti en même temps que l’un de ses héros. Comme si les Dieux du sport se détournaient d’un match qui ne respectait pas les règles. Il est vrai, dira-t-on, que le football n’est pas vraiment un sport mais une forme adoucie de la guerre : l’aveuglement chauvin qui s’est emparé du public et de certains commentateurs pour qui « ce qui est arrivé à Ronaldo fait, hélas, partie du jeu » n’en est-il pas la preuve ? Mais même la guerre a ses règles : Achille ne faisait pas de croche-pied à Hector et David, de tacle par derrière à Goliath. Les Dieux ont donc fini par se fâcher contre la France : en prenant un malin plaisir à dévier les tirs les mieux cadrés ; en accordant leur toute-puissance au gardien portugais qui ne touchait plus terre. Et en donnant in extremis le but de la victoire à l’équipe victime. Christophe de Voogd

Parfois, il faut savoir être pragmatique pour gagner un match. Nous aimerions jouer de façon plus spectaculaire, mais ce n’est pas toujours de cette manière que vous gagnez un tournoi. Fernando Santos (sélectionneur du Portugal et précédemment de la Grèce)

Nous avons été simples comme des colombes mais prudents comme des serpents. Fernando Santos
Dans la nuit de dimanche à lundi, sur les Champs-Elysées, la célébration de la victoire du Portugal a été perturbée par divers incidents et marquée par une grande confusion. Après la finale, des centaines de supporters portugais ont afflué vers l’Arc de Triomphe : à pied ou en voiture, ils ont fait retentir leurs chants, brandi leurs drapeaux et allumé fumigènes et feux d’artifice pour fêter le premier titre international de leur équipe. Mais comme un peu plus tôt autour de la fan-zone de Paris, puis près du Trocadéro, plusieurs incidents ont éclaté et les forces de l’ordre sont intervenues à diverses reprises, suite notamment à des jets de projectiles, de pétards et d’engins pyrotechniques ainsi que des incendies de poubelles. D’incessants mouvements de foule ont gâché la fête. Plusieurs individus ont été interpellés, et au moins une personne a été blessée. En plus des supporters portugais, la foule était composée de nombreux supporters français et de groupes de jeunes habillés aux couleurs du PSG et de clubs anglais, certains brandissant des drapeaux algériens et marocains. L’Equipe
Je vois là la marque du succès récent de l’Atlético Madrid. Sans avoir une des meilleures équipes mais en jouant bien regroupé et en lançant des contres, Diego Simeone a mené les Colchoneros en finale de la Ligue des champions. Forcément, ça a donné des idées à toutes les petites équipes de l’Euro. Nestor Subiat
Donc, la France espère en Griezmann. « Attaquant, option gendre idéal » titrait même M le magazine ce week end. Griezmann, espoir d’une France du football qui désespère de Cantona, Benzema et les autres. Griezmann, ce brave petit, bien chez nous. Griezmann, sérieux, appliqué, travailleur, sympathique, courageux, tenace, volontaire et talentueux. Griezmann, ce joueur si Français. La France aime Griezmann. De quoi Griezmann est-il le nom ? Du footballeur idéal à la française. Seulement voilà. Griezmann est un paradoxe. Si l’on parle football, seulement football, culture football, Griezmann est tout sauf un produit de l’école française. Et pire encore, il est le symbole de tous les échecs possibles de la formation à la française du début des années 2000. On explique. Quand il est âgé de 13 ans, pas un centre de formation français de futurs footballeurs professionnels ne veut de Griezmann. Trop petit. Trop fragile. Trop frêle. Trop technique. (…) Par hasard, un recruteur de la Real San Sebastian croise la route du gamin. Eric Olhats (c’est le nom du recruteur) prend le pari. Et voilà Griezmann en Espagne. A l’école du football espagnol. Formé comme un espagnol. Eduqué comme un espagnol. Il finit par humilier le pauvre OL d’Aulas en Ligue des Champions, avec la Real Sociedad (quelle revanche) et s’en va pour l’Atlético, grandir encore avec Simeone. Et jouer une finale de Ligue des Champions. Et devenir le grand espoir du football français. Ainsi se mesure le paradoxe Griezmann. Benzema, Nasri, Menez et les autres ont naufragé, Ben Arfa n’a pas su convaincre Deschamps de la réalité de sa rédemption, et voici que Griezmann est célébré comme l’incarnation des valeurs du football français alors qu’il est le produit le plus achevé des valeurs espagnoles du football, entre rage de vaincre et soif de victoires, détermination et travail, tenacité et volonté. (…) La France du football est étonnante, qui ne parait même pas réaliser qu’en célébrant Griezmann, à le voir si beau, si grand, si fort, elle confesse un aveu d’échec considérable. Elle se berce d’illusions. Nous avons Griezmann, tout est possible, sans admettre qu’elle n’est pour rien dans l’accomplissement de Griezmann. Cet aveuglement, en forme de déni de réalité, laisse pantois tant il signe les symptomes de ce mal français qui consiste, en tous lieux et toutes époques, à se voir plus beau que l’on est. Et à ne tirer aucune conséquence des échecs avérés et répétés. Hélas ! Balzac s’est trompé, la France n’est toujours pas le pays des illusions perdues. Bruno Roger-Petit
Bravo, mais que c’est laid ! (…) Les avocats autoproclamés de la très décriée sélection portugaise la défendent d’une curieuse manière. (…) Jamais une équipe nationale n’avait remporté un titre majeur en alignant trois matches nuls en phase de groupe. Qui eût cru que les héritiers d’Eusébio, Luís Figo et Rui Costa allaient prendre pour modèle l’équipe qui les a privés du titre en finale de l’Euro 2004, leur Euro organisé chez eux, en terre lusitanienne ? La rancoeur est tenace, et pourtant, ils ont tout fait comme eux. Sauf que cette Grèce ne comptait pas dans ses rangs un joueur de la trempe de Cristiano Ronaldo, ni même de celle de Nani et de Renato Sanches. La stratégie était claire : on bétonne littéralement en défense, quitte à broyer la dimension spectaculaire du football, et on compte sur l’individualité et la réussite pour marquer, en prolongation le plus souvent – contre la Croatie et la France –, une fois que l’adversaire est usé de faire le jeu, seul, et contre un mur. Sinon, on s’en remet à la loterie des tirs au but, comme ce fut le cas contre la Pologne en quart de finale de cet Euro. Comme la Grèce en 2004, le Portugal de 2016 a défait l’hôte de la compétition en finale sur le score de 1-0, mais au terme des prolongations, confirmant par là sa propension dans cet Euro à ne gagner aucun match dans le temps réglementaire, exception faite de la demi-finale contre le pays de Galles. Le hasard faisant bien les choses, le sélectionneur portugais Fernando Santos a entraîné de nombreuses équipes dans sa carrière, dont Porto, Benfica et – eurêka ! – l’équipe de Grèce entre 2010 et 2014. L’homme est un fin connaisseur du football grec puisqu’il a entraîné trois clubs grecs au total : l’AEK Athènes, le Panathinaïkos et le PAOK Salonique. On comprend mieux pourquoi les champions d’Europe 2016 ressemblent autant aux champions d’Europe 2004. Joli coup signé Fernando Santos ! C’est tant mieux pour le Portugal et c’est tant pis pour le football. Le Point
S’il y a bien un enseignement à tirer de cet Euro à vingt-quatre, c’est qu’il n’y a plus de «petites» équipes. À l’image de l’Islande quart de finaliste, qui aurait cru avant la compétition que le pays de Galles intégrerait le dernier carré ? Personne. Et pourtant, il n’y a rien de plus logique quand on analyse le jeu des Gallois. Organisé en 3-5-2, le pays de Galles fait preuve de discipline tactique et de rigueur défensive, une des clés pour pouvoir rivaliser avec les «grandes» nations. Même s’ils laissent majoritairement le ballon à leurs adversaires (47% de possession de balle en moyenne, le plus petit total des demi-finalistes), les Gallois respectent leur position. Leur bloc équipe est compact, coulissant parfaitement de gauche à droite et inversement. Les Britanniques n’ont pas peur d’aller au duel, au sol et dans les airs, dans le plus pur style anglo-saxon (dix-sept duels aériens gagnés par match en moyenne, seule la France fait mieux dans le dernier carré). Bref, les hommes du sélectionneur Chris Coleman sont solides. De plus, ils se connaissent parfaitement. Huit joueurs ont démarré tous les matches du pays de Galles dans cet Euro. Les automatismes sont nombreux et renforcent leur solidarité. «La star, c’est l’équipe. On lutte ensemble, on tacle et on s’entend comme des frères», avouait Gareth Bale en conférence de presse lundi. (…)  Au pays de Galles, il y a un collectif mais aussi des individualités. Parmi celles-ci, il y a bien sûr Gareth Bale. Le Madrilène est capable de faire la différence sur une attaque rapide, grâce à sa pointe de vitesse ; sur une attaque placée grâce à sa qualité de passe et de centre, et aussi sur coup de pied arrêté (déjà deux buts sur les trois à son actif) grâce à sa frappe de balle flottante. Il a cadré treize tirs, le total le plus élevé de la compétition. Juste derrière lui, Aaron Ramsey oriente chaque offensive galloise. Son aisance technique offre des temps de conservation de balle importants, qui soulagent ses partenaires. Il est toujours proche des attaquants pour leur délivrer des caviars (meilleur passeur du tournoi avec quatre passes décisives en cinq matches, à égalité avec Eden Hazard). Le Figaro
L’Islande, c’est l’équipe hype de cet Euro. Un petit pays exotique qui se qualifie pour les 8es de finale, un public qui suit en nombre et des joueurs qui ont un bon look. Un bon look au point d’ériger l’Islande au rang d’équipe la plus stylée de la compétition. (…) Ils ont de belles barbes (…) Ils ont des coiffures soignées (…) Ils aiment les tatouages et bien se saper. 20 minutes
Tout plaidait en faveur d’un succès de l’équipe de France dans son jardin, à Saint-Denis. Ses triomphes à domicile à l’Euro 1984 et au Mondial 1998. Ses performances depuis le début du tournoi (meilleure attaque avec treize buts marqués). La forme de ses leaders (Antoine Griezmann, six buts pendant le tournoi dont cinq à partir des huitièmes de finale). L’alignement des planètes semblait parfait, à un petit détail près: depuis le début, la compétition affichait un visage singulier, une logique propre. Et la finale remportée dimanche soir par le Portugal résume parfaitement toutes les grandes tendances observées en un mois intensif de football. La fin de l’efficacité du jeu de possession à l’espagnole, qui a permis à la Roja de remporter un Mondial et deux Euros entre 2008 et 2012, est un thème récurrent depuis quelques années. A la Coupe du monde 2014, les champions du monde en titre avaient été éliminés dès le premier tour, mais l’Allemagne – qui allait lui succéder – prolongeait son influence en ajoutant à sa palette tactique une capacité à changer de rythme pour mener des attaques très directes. Cet été en France, les équipes qui gardaient le ballon n’ont pas nécessairement gagné, à l’instar des Bleus en finale (53% de possession de balle). Elargi à 24 équipes, l’Euro accueillait de nombreuses équipes peu habituées aux grands rendez-vous. Elles ne nourrissaient pas l’ambition de soulever le trophée Henri Delauney promis au vainqueur, mais clairement celle de traverser le tournoi sans être ridicule. Et elles ont fait d’un football sans prise de risque le paradigme de l’été.  Conséquences: les stars les plus attendues ont eu mille peines à briller dans le ciel de l’Euro. Tout un symbole, la blessure et la sortie dès la 25e minute de jeu de Cristiano Ronaldo – qui n’avait pas quitté le terrain une minute jusqu’alors – n’ont pas empêché le Portugal de remporter le premier titre majeur de son histoire. Décisif lors de la demi-finale contre le Pays de Galles, l’attaquant du Real Madrid avait été plutôt en retrait jusque-là. Il y a quelques exceptions au relatif mutisme des footballeurs européens les plus en vue du moment, dont le très remarqué Antoine Griezmann (six buts, meilleur joueur du tournoi aux yeux de l’UEFA) ou Gareth Bale. Mais l’ailier du Pays de Galles a moins fait l’unanimité par ses trois buts que parce qu’il s’est mis corps et âme au service de son équipe. A l’instar du Portugal en finale, de nombreuses formations se sont montrées bien organisées, solidaires, patientes et dures au mal. Les équipes d’Islande, d’Irlande du Nord et de République d’Irlande ont, par leur vaillante résistance opposée aux «grandes» équipes, offert à ce tournoi de belles histoires. Elles ont été reçues de manière assez paradoxale par les amateurs de football, qui d’un côté se prenaient de passion pour les besogneux «Vikings» de Reykjavik tout en regrettant de l’autre un Euro trop fermé, trop défensif, pas assez enlevé. (…) Mais au cours de la compétition, les surprises se sont succédé, la loi des séries a été mise à mal et les bookmakers ont dû s’en arracher les cheveux. L’Euro 2016 a rappelé que le football est un sport qui se joue à onze contre onze et qu’à la fin, on ne sait jamais vraiment qui va gagner. Le Temps
Après le drame d’Orlando, inutile de chercher dans les oraisons présidentielles la raison islamiste. Le «la» du diapason était ainsi donné aux médias bien disposés pour l’unisson: la faute aux armes à feu, à l’homophobie (et tant pis pour les orientations sexuelles du terroriste) mais pas question de réclamer des comptes à l’Autre es qualité de musulman radical. Après le carnage cruel de Dallas, un mot manquait cruellement au discours du premier Américain: «raciste». Un Noir, adepte du suprématisme noir, déclarait avoir massacré des policiers blancs pour venger des crimes commis par d’autres policiers blancs. Mais le mot qui serait venu naturellement aux lèvres de n’importe qui si, par exemple improbable, un Français voulait tuer un musulman intégriste pour venger le 13 novembre ou un délinquant noir parce qu’il aurait été volé par un autre Noir, manquait. Comme si, ici, l’évocation du racisme d’un noir, forcément victime par essence, était impossible à dire. Et comme si le blanc, par essence raciste, n’était jamais totalement innocent. (…) À ce stade du devoir parler vrai et sans crainte, les mots sont impuissants pour dire l’échec calamiteux du premier président noir des États-Unis d’Amérique dans sa tentative alléguée d’avoir voulu apaiser les tensions raciales. Sans doute, le ver était logé dans le fruit racialiste de ceux qui exultaient au soir de son élection, non en raison de son habileté oratoire incontestable, de son intelligence, de son élégance et de sa prestance, mais à raison essentiellement essentialiste de la couleur de sa peau. Et ce président n’aura eu de cesse depuis le début de sa présidence d’accuser la police d’être raciste envers les noirs et de s’en prendre particulièrement aux policiers blancs ou, plus largement, à tous les blancs susceptibles de se défendre contre des criminels. (…) À chaque fois qu’une polémique a défrayé la chronique policière et criminelle (Trayvon Martin à Stanford en Floride, Michael Brown à Ferguson dans le Missouri ou Freddy Gray à Baltimore), à chaque fois Obama, pour le plus grand plaisir de la presse de gauche et des démocrates gauchisants, a pris parti systématiquement contre la police. On a vu plus tard que la justice voyait les choses moins simplement et moins systématiquement. (…) Et pourtant, dans l’hypothèse spéculative, on affirme le racisme, et dans le cas indiscutable, on le passe sous silence… (…) par une dynamique perverse et dialectique, une sorte de choc en retour et d’un excès l’autre, les vecteurs principaux d’agrandissement du cercle vicieux se nomment racialisme obsessionnel et antiracisme professionnel, avec leur cortège de culture de l’excuse et de victimisation systématiques a priori. (…) Mais on aurait tort de penser que ces deux fléaux n’ont pas franchi allègrement l’Atlantique. Que penser par exemple, puisqu’il faut parler vrai, de cet article publié sans le moindre recul le 5 juillet dans notre vespéral national et intitulé: «Dans les banlieues populaires, l’absence de Benzema ne passe (toujours) pas»?: «On veut pas de reubeus en équipe de France, on l’entend beaucoup. Il y a une identification aux joueurs exclus» (…) «Bien sûr, il y a Sissoko, Pogba qui viennent de la région parisienne, mais ma génération est déçue qu’il n’y ait pas de reubeus des quartiers, des mecs qui nous ressemblent» fait dire la journaliste à des figures de l’immigration arabo-maghrébine. Bref de l’ethnicisme tranquille et assumé: c’est bien qu’il y ait des Noirs mais il faudrait aussi des Arabes. Quant à savoir la répartition quantitative entre marocains et algériens, l’article ne le dit pas. Heureusement, il n’y a pas que cela. Le Portugal a battu la France. Les Franco-Portugais n’ont pas caché, pour leur majorité, leur préférence lusitanienne. Et pourquoi non? Une intégration réussie n’impose pas une assimilation forcée. Battus, ils ne se seraient certainement pas vengés sur le matériel urbain. Il est des immigrations heureuses quand elles sont légales, paisibles et librement acceptées par la population d’accueil. L’immigration portugaise est une chance pour la France. Gilles William Goldnadel
Après l’épisode Domenech-Ribery-Anelka, comment expliquer que nos compatriotes se reconnaissent à nouveau dans une équipe qui leur fait plaisir ? Nul ne peut nier que les joueurs choisis par Didier Deschamps sont des garçons polis, bien élevés, respectueux, même s’il faut sans doute surveiller Paul Pogba comme le lait sur le feu. Ils ont compris (ou on leur a fait comprendre) que La Marseillaise était un symbole incontournable, pour le public français. L’attitude méprisante, pendants les hymnes, des Ribery-Benzema-Nasri ne passait plus, quand les Italiens chantaient à tue-tête « Fratelli d’Italia », et que toutes les autres équipes montraient leur attachement à leur pays. Ils ont fait cet effort, même si on sent que La Marseillaise, pour Giroud, Griezmann ou Matuidi, c’est autre chose que pour Pogba, mais ce dernier fait tout de même l’effort. Et puis, sachons le dire, la victoire contre l’Allemagne, jeudi dernier, a fait plaisir à toute la France, et à de nombreux anciens qui n’oublieront jamais le formidable match de Séville, en 1982, et son issue aussi cruelle qu’injuste. Pour dire les choses crûment, les Français en avaient marre de toujours perdre, en compétition officielle, contre les « casques à pointe », et ils sont contents que les hommes de Deschamps aient mis fin à cette malédiction. N’oublions pas un autre phénomène : la vedette de l’équipe, c’est Antoine Griezmann. Il a 25 ans, il est humble, il ramène toujours ses performances à celles du collectif, à celles de l’équipe. Quand il avait 15 ans, personne n’en voulait, en France. C’était la dictature du gabarit, du physique, donc de ce qu’on appelle « les gros Blacks ». Griezmann, jugé trop fluet, n’intéressait aucun recruteur français. C’est pour avoir osé remettre en cause ces critères, et le phénomène de la double nationalité, que certains dirigeants du football français ont été, en 2011, qualifiés de racistes par Thuram et Plenel. Moins stupides, moins dogmatiques, les Espagnols ne sont pas passés à côté d’un tel joyau. Aujourd’hui à l’Atletico de Madrid, Griezmann est considéré comme un des meilleurs joueurs du monde. Et cela fait plaisir aux Français. Les journaleux, qui marquent une préférence pour la diversité, ont beau rabaisser de manière scandaleuse les exploits de Koscielny (pourtant le vrai patron de la défense) et de Giroud (coupable d’avoir remplacé, avantageusement, leur chouchou Benzema), les Français sont ravis de constater que, même minoritaires, les « tauliers » de l’équipe leur ressemblent. Une fois qu’on a dit tout cela, faut-il vraiment pleurer de cette énorme déception ? En cas de victoire, les crapules socialistes auraient instrumentalisé cet événement pour faire oublier leurs brillants résultats à la tête de la France. Ils nous auraient fait le coup de la société multiculturelle, et nous auraient expliqué que c’est grâce à notre diversité (où les « Beurs » sont absents) que la France est championne d’Europe. Et ce Guignol de Hollande aurait été capable de gagner quelques points de popularité, comme au lendemain d’attentats islamistes. Mais il y a une contradiction majeure, autour d’un football mondialisé, souvent pratiqué par des mercenaires. Nos dirigeants ont eu beau vouloir remplacer le nom de « Coupe d’Europe des Nations » par « Euro » (quel symbole), le patriotisme des peuples européens n’a jamais été aussi fort, et le football y contribue. Il suffisait, à chaque match, de voir le nombre de drapeaux dans les tribunes, et la ferveur des hymnes nationaux, pour mieux s’en rendre compte. On n’a pas vu un drapeau européen pendant un mois, dans aucun stade. Nos dirigeants ont beau nous raconter que l’Europe, c’est la diversité et le multiculturalisme, mis à part la France et quelques pays d’Europe de l’ouest, la plupart des équipes étaient homogènes, blanches, avec, parfois, une ou deux exceptions. Et les sympathiques Islandais ont envoyé une image identitaire et patriotique qui est juste le contraire du discours dominant des dirigeants européens. N’en déplaise aux enseignants gauchistes, des millions d’enfants ont entendu leurs parents chanter La Marseillaise, et l’ont apprise à cette occasion. Conclusion : le pas regretté Rocard, Attali, Hollande, Merkel et autres traîtres qui dirigent nos pays ont beau raconter, au lendemain du Brexit, qu’il faut davantage d’Europe, et donc moins de souveraineté et de nations, il demeure, chez une grande partie des peuples européens, une appartenance identitaire qui va compliquer la vie de ceux qui veulent en finir avec nos pays, et la France en premier. Cela s’appelle l’amour charnel de notre pays, de sa civilisation et de sa terre. Tout ce qu’ils veulent détruire. Mais à condition, pour les fêtards, qui ont sorti les drapeaux bleu-blanc-rouge et chanté La Marseillaise durant un mois, de virer Hollande, à la prochaine présidentielle, sans remettre à la place ses clones républicains… Sinon, à quoi servirait d’honorer la France, le temps d’un match de football, pour élire, dix mois plus tard, ses pires fossoyeurs… Riposte laïque

Où l’on redécouvre qu’il y  a des immigrations heureuses …

Au lendemain du premier trophée européen, acquis dans la douleur que l’on sait, de nos amis portugais …

A l’heure où, comme vient de le démontrer le Brexit, nombre d’Européens n’en peuvent plus du mépris et de l’irresponsabilité de certaines de nos élites européennes …

Et où, de l’autre côté de l’Atlantique, un président post-racial auto-proclamé et chasseur d’ambulances patenté qui ne perd pas une occasion d’agiter la question raciale au premier incident venu (quand il s’agit de blancs) …

Déploie des trésors d’éloquence pour la dissimuler quand elle est indiscutable (quand il s’agit de noirs ou de musulmans) …

Comment bouder son plaisir avec l’avocat Gilles William Goldnadel ou le site Riposte laïque …

Au-delà de l’amère déception de la défaite et après les frasques d’une génération de racailles et de donneurs de leçons …

Devant le talent comme l’humilité bienvenue, après une suspension d’un an pour virée nocturne non autorisée à la veille d’un match perdu, d’un joueur que son gabarit avait contraint à s’expatrier en Espagne …

Mais aussi derrière le « football d’épiciers » tour à tour décrié ou encensé par nos médias (l’effet de l’arrivée de petites nations avec l’extension de la compétition à 24 équipes ?) …

La tranquille fierté d’une « immmigration heureuse » parce que « légale, paisible et librement acceptée par la population d’accueil » …

De toute une génération de Franco-Portugais qui n’ont jamais senti le besoin, eux, toutes les fois qu’ils ont été battus, de siffler l’hymne national, envahir le terrain ou « se venger sur le matériel urbain » ?

Après Dallas, la consternante absence du mot «racisme»
Gilles William Goldnadel
Le Figaro

11/07/2016

FIGAROVOX/CHRONIQUE – Pour Gilles-William Goldnadel, le drame de Dallas est révélateur d’une racialisation inquiétante des rapports sociaux accompagnée d’un antiracisme à géométrie variable.
Gilles-William Goldnadel est avocat et écrivain. Il est président de l’association France-Israël. Toutes les semaines, il décrypte l’actualité pour FigaroVox.
Ceux qui veulent bien me lire chaque semaine dans ces colonnes savent que je suis de ceux qui pensent que non seulement toute vérité est bonne à dire, mais encore que le mal à dire aggrave la maladie.

Autrement dit, en matière de non-dits, les lois de la psychologie collective sont identiques à celles de la psychologie individuelle.

Commençons par les non-dits de Monsieur Obama. Il est des mots qui lui écorcheraient sa bouche pourtant prolixe.

Après le drame d’Orlando, inutile de chercher dans les oraisons présidentielles la raison islamiste. Le «la» du diapason était ainsi donné aux médias bien disposés pour l’unisson: la faute aux armes à feu, à l’homophobie (et tant pis pour les orientations sexuelles du terroriste) mais pas question de réclamer des comptes à l’Autre es qualité de musulman radical.

Après le carnage cruel de Dallas, un mot manquait cruellement au discours du premier Américain: «raciste». Un Noir, adepte du suprématisme noir, déclarait avoir massacré des policiers blancs pour venger des crimes commis par d’autres policiers blancs. Mais le mot qui serait venu naturellement aux lèvres de n’importe qui si, par exemple improbable, un Français voulait tuer un musulman intégriste pour venger le 13 novembre ou un délinquant Noir parce qu’il aurait été volé par un autre Noir, manquait.

Comme si, ici, l’évocation du racisme d’un noir, forcément victime par essence, était impossible à dire. Et comme si le blanc, par essence raciste, n’était jamais totalement innocent.

C’est dans le creux vertigineux de ce manque que niche une grande partie du drame racial qui enlaidit la vie.

À ce stade du devoir parler vrai et sans crainte, les mots sont impuissants pour dire l’échec calamiteux du premier président noir des États-Unis d’Amérique dans sa tentative alléguée d’avoir voulu apaiser les tensions raciales.

Sans doute, le ver était logé dans le fruit racialiste de ceux qui exultaient au soir de son élection, non en raison de son habileté oratoire incontestable, de son intelligence, de son élégance et de sa prestance, mais à raison essentiellement essentialiste de la couleur de sa peau.

Le ver était logé dans le fruit racialiste de ceux qui exultaient au soir de son élection, non en raison de son habileté oratoire, de son intelligence, de son élégance et de sa prestance, mais à raison essentialiste de la couleur de sa peau.
Et ce président n’aura eu de cesse depuis le début de sa présidence d’accuser la police d’être raciste envers les noirs et de s’en prendre particulièrement aux policiers blancs ou, plus largement, à tous les blancs susceptibles de se défendre contre des criminels. Comme le rappelle Guy Milliere dans un article du 9 juillet (Dreuz), Obama s’est appuyé pour cela sur les professionnels de la tension raciale tel Al Sharpton, et a accordé ces derniers mois son soutien à des organisations extrémistes ouvertement anti policières telles que Black Lives Matter.

À chaque fois qu’une polémique a défrayé la chronique policière et criminelle (Trayvon Martin à Stanford en Floride, Michael Brown Ferguson dans le Missouri ou Freddy Gray à Baltimore), à chaque fois Obama, pour le plus grand plaisir de la presse de gauche et des démocrates gauchisants, a pris parti systématiquement contre la police. On a vu plus tard que la justice voyait les choses moins simplement et moins systématiquement.

Je ne veux pas caricaturer ma propre pensée: je ne sous-estime pas la violence de la police américaine, à l’image de la société américaine. Je ne sous-estime pas le racisme de certains policiers blancs, pas plus que je ne sous-estime le racisme de certains délinquants noirs.

Mais j’affirme que considérer l’ensemble des faits divers précités comme le résultat d’un racisme évident plutôt que celui de l’instinct de peur ou même de la défense légitime relève d’une spéculation intellectuelle infiniment plus oiseuse que lorsqu’il s’agit de caractériser l’acte d’un criminel qui fait un carton sur des policiers blancs uniquement parce qu’ils sont blancs.

Et pourtant, dans l’hypothèse spéculative, on affirme le racisme, et dans le cas indiscutable, on le passe sous silence…

De même, je réfute par principe l’évidence propagée ad nauseam de ce que la justice américaine aurait, à chaque fois qu’elle a relaxé un policier mis en cause, fait montre de partialité. Après tout, en France aussi, des politiciens spéculant façon Benoît Hamon ont critiqué des décisions bien fondées en droit comme en fait comme dans l’affaire Ziad et Bounia.

À la suite de ces spéculations médiatiques et politiques, on imagine avec quelle sérénité intellectuelle les prochains juges américains appréhenderont les prochains «dérapages policiers» qui seront déférés devant eux.

L’opinion publique, cette catin, n’a rien à faire dans le prétoire déclarait autrefois mon confrère Moro-Giafferi… C’est loin.

Dans ce cadre intellectuel vicié, un cercle culturel vicieux s’est agrandi sans fin. Bien sûr que la question noire américaine a été mal réglée.

Les préjugés contre les noirs, pendant des années et contrairement à ce qu’on pouvait espérer se sont envenimées après la suppression de l’esclavagisme. Les stigmates anti- noirs se sont renforcés et ont été traduits en un système de lois et de normes dites «Jim Crow» destiné à préserver l’ordre racial. Interdiction faite aux noirs de voter, d’étudier dans les écoles blanches, d’aller dans les magasins, les restaurants fréquentés par les blancs. Comme l’indique pertinemment Yuval N. Harari (Sapiens, une brève histoire de l’humanité, Albin-Michel): «au milieu du XXe siècle, la ségrégation dans les anciens états confédérés était probablement pire qu’à la fin du XIXe siècle. Clennon King, l’étudiant noir qui voulut entrer à l’université du Mississippi en 1958, fut interné de force dans un

Les préjugés contre les noirs, pendant des années et contrairement à ce qu’on pouvait espérer se sont envenimées après la suppression de l’esclavagisme.
asile psychiatrique. Le juge trancha qu’un noir était forcément fou s’il imaginait pouvoir y être admis».

Il n’en demeure pas moins que le sort des Noirs américains, leur situation sociale et culturelle se sont, depuis les années 60, très considérablement améliorés.

J’affirme qu’aujourd’hui, que par une dynamique perverse et dialectique, une sorte de choc en retour et d’un excès l’autre, les vecteurs principaux d’agrandissement du cercle vicieux se nomment racialisme obsessionnel et antiracisme professionnel, avec leur cortège de culture de l’excuse et de victimisation systématiques a priori.

De ce point de vue, Barack Obama en aura été à la fois le triste héros et la victime consentante.

Mais on aurait tort de penser que ces deux fléaux n’ont pas franchi allègrement l’Atlantique.

Que penser par exemple, puisqu’il faut parler vrai, de cet article publié sans le moindre recul le 5 juillet dans

Barack Obama en aura été à la fois le triste héros et la victime consentante.
notre vespéral national et intitulé: «Dans les banlieues populaires, l’absence de Benzema ne passe (toujours) pas»?: «On veut pas de reubeus en équipe de France, on l’entend beaucoup. Il y a une identification aux joueurs exclus» (…) «Bien sûr, il y a Sissoko, Pogba qui viennent de la région parisienne, mais ma génération est déçue qu’il n’y ait pas de reubeus des quartiers, des mecs qui nous ressemblent» fait dire la journaliste à des figures de l’immigration arabo-maghrébine.

Bref de l’ethnicisme tranquille et assumé: c’est bien qu’il y ait des Noirs mais il faudrait aussi des Arabes. Quant à savoir la répartition quantitative entre marocains et algériens, l’article ne le dit pas.

Les mêmes qui n’avaient pas de mots assez durs pour Nadine Morano…

Heureusement, il n’y a pas que cela. Le Portugal a battu la France. Les Franco-Portugais n’ont pas caché, pour leur majorité, leur préférence lusitanienne. Et pourquoi non? Une intégration réussie n’impose pas une assimilation forcée. Battus, ils ne se seraient certainement pas vengés sur le matériel urbain. Il est des immigrations heureuses quand elles sont légales, paisibles et librement acceptées par la population d’accueil. L’immigration portugaise est une chance pour la France.

C’est dit.

Voir aussi:

Quand le football mondialisé réhabilite le patriotisme français
Cyrano

Riposte laïque

10 juillet 2016

Grosse déception, l’équipe de France n’a pas été capable de battre le Portugal, en finale de l’Euro foot 2016, malgré la blessure de la vedette Ronaldo. Même si nombre de lecteurs, voire de contributeurs, de Riposte Laïque, comme Paul Le Poulpe, Josiane Filio ou Gérard Brazon, ont essayé d’expliquer les enjeux de cet Euro 2016 de football, et son instrumentalisation par le pouvoir et ses propagandistes, il est un phénomène incontournable : les Français aiment le foot, et préfèrent voir la France gagner que perdre ! D’où l’énorme déception de tout le pays.

Certains diront, à juste titre, que cette équipe, d’aspect très africaine, ne ressemble pas à la réalité de la vraie France. C’est sans doute vrai, mais elle est proche, hélas, de nombreuses écoles de la région parisienne et de périphéries urbaines. On pourrait, malgré tout, ajouter que ces joueurs, souvent possesseurs d’une double nationalité, ont choisi de jouer pour la France, sont passés par des centres de formation de notre pays, et sont donc tous assimilés, ce qui est devenu tellement rare qu’il faut le faire remarquer. D’autres affirmeront, ce qui n’est pas faux, qu’aucun joueur de cette équipe ne joue en France, à l’exception de Blaise Matuidi, qui joue au Paris Saint-Germain (appelé le Paris Qatar), et de Samuel Umtiti, lyonnais cette année, mais barcelonais l’an prochain. On pourrait encore évoquer les salaires exorbitants des footballeurs français, et constater que ce magnifique sport échappe à présent, dans les stades, aux classes populaires, vu le prix des places. C’est encore vrai. Et les sponsors de l’épreuve s’appellent, entre autres, McDonalds, Coca Cola ou Turkish Airlines… Les Français savent tout cela, mais aux yeux d’une majorité d’entre eux, le plus important, c’est que la France gagne, que les Bleus leur fassent plaisir et les rendent fiers d’une France qui gagne. D’où encore l’énorme déception.

Il n’y a eu qu’une seule période où les Français souhaitaient viscéralement la défaite de leur pays : celle de la période Domenech, quand les islamo-racailles Ribery et Anelka avaient pris le contrôle des vestiaires, avec la complicité d’un sélectionneur, militant de la diversité, entre les années 2006 et 2010. Cela se termina par la mascarade de l’Afrique du Sud. Les années suivantes, celle de Laurent Blanc et des racailles Ribery-Benzema-Nasri, n’arrangèrent pas ce profond désamour.

Historiquement, les Français ont connu trois grands champions : Raymond Kopa, fils de mineur polonais, Michel Platini, fils d’un footballeur italien, et Zinedine Zidane, fils d’un immigré algérien. Tous trois sont nés en France. Mais les deux premiers ont des prénoms français, pas le troisième. Quand les deux premiers rencontraient leur pays d’origine, ils n’y avait aucune ambiguïté, ils étaient français avant d’être polonais ou italiens. Le troisième disait qu’il souhaitait un match nul. Les enfants de Polonais et d’Italiens chantaient La Marseillaise, les enfants d’Algériens la siffleront en 2001, au Stade de France, comme les Marocains et les Tunisiens quelques années plus tard.

Zidane fut champion du monde, en 1998. On parlait, de manière propagandiste, d’une équipe black-blanc-beur. Mais c’était avant tout encore l’équipe de l’assimilation. Les chefs s’appelaient Aimé Jacquet et Roger Lemerre, ils avaient été ouvriers. Sur le terrain, les patrons s’appelaient Didier Deschamps et Laurent Blanc. Les Français se retrouvaient encore en eux.

Après l’épisode Domenech-Ribery-Anelka, comment expliquer que nos compatriotes se reconnaissent à nouveau dans une équipe qui leur fait plaisir ? Nul ne peut nier que les joueurs choisis par Didier Deschamps sont des garçons polis, bien élevés, respectueux, même s’il faut sans doute surveiller Paul Pogba comme le lait sur le feu. Ils ont compris (ou on leur a fait comprendre) que La Marseillaise était un symbole incontournable, pour le public français. L’attitude méprisante, pendants les hymnes, des Ribery-Benzema-Nasri ne passait plus, quand les Italiens chantaient à tue-tête « Fratelli d’Italia », et que toutes les autres équipes montraient leur attachement à leur pays. Ils ont fait cet effort, même si on sent que La Marseillaise, pour Giroud, Griezmann ou Matuidi, c’est autre chose que pour Pogba, mais ce dernier fait tout de même l’effort.

Et puis, sachons le dire, la victoire contre l’Allemagne, jeudi dernier, a fait plaisir à toute la France, et à de nombreux anciens qui n’oublieront jamais le formidable match de Séville, en 1982, et son issue aussi cruelle qu’injuste. Pour dire les choses crûment, les Français en avaient marre de toujours perdre, en compétition officielle, contre les « casques à pointe », et ils sont contents que les hommes de Deschamps aient mis fin à cette malédiction.

N’oublions pas un autre phénomène : la vedette de l’équipe, c’est Antoine Griezmann. Il a 25 ans, il est humble, il ramène toujours ses performances à celles du collectif, à celles de l’équipe. Quand il avait 15 ans, personne n’en voulait, en France. C’était la dictature du gabarit, du physique, donc de ce qu’on appelle « les gros Blacks ». Griezmann, jugé trop fluet, n’intéressait aucun recruteur français. C’est pour avoir osé remettre en cause ces critères, et le phénomène de la double nationalité, que certains dirigeants du football français ont été, en 2011, qualifiés de racistes par Thuram et Plenel. Moins stupides, moins dogmatiques, les Espagnols ne sont pas passés à côté d’un tel joyau. Aujourd’hui à l’Atletico de Madrid, Griezmann est considéré comme un des meilleurs joueurs du monde. Et cela fait plaisir aux Français. Les journaleux, qui marquent une préférence pour la diversité, ont beau rabaisser de manière scandaleuse les exploits de Koscielny (pourtant le vrai patron de la défense) et de Giroud (coupable d’avoir remplacé, avantageusement, leur chouchou Benzema), les Français sont ravis de constater que, même minoritaires, les « tauliers » de l’équipe leur ressemblent.

Une fois qu’on a dit tout cela, faut-il vraiment pleurer de cette énorme déception ? En cas de victoire, les crapules socialistes auraient instrumentalisé cet événement pour faire oublier leurs brillants résultats à la tête de la France. Ils nous auraient fait le coup de la société multiculturelle, et nous auraient expliqué que c’est grâce à notre diversité (où les « Beurs » sont absents) que la France est championne d’Europe. Et ce Guignol de Hollande aurait été capable de gagner quelques points de popularité, comme au lendemain d’attentats islamistes.

Mais il y a une contradiction majeure, autour d’un football mondialisé, souvent pratiqué par des mercenaires. Nos dirigeants ont eu beau vouloir remplacer le nom de « Coupe d’Europe des Nations » par « Euro » (quel symbole), le patriotisme des peuples européens n’a jamais été aussi fort, et le football y contribue. Il suffisait, à chaque match, de voir le nombre de drapeaux dans les tribunes, et la ferveur des hymnes nationaux, pour mieux s’en rendre compte. On n’a pas vu un drapeau européen pendant un mois, dans aucun stade.

Nos dirigeants ont beau nous raconter que l’Europe, c’est la diversité et le multiculturalisme, mis à part la France et quelques pays d’Europe de l’ouest, la plupart des équipes étaient homogènes, blanches, avec, parfois, une ou deux exceptions.

Et les sympathiques Islandais ont envoyé une image identitaire et patriotique qui est juste le contraire du discours dominant des dirigeants européens.

N’en déplaise aux enseignants gauchistes, des millions d’enfants ont entendu leurs parents chanter La Marseillaise, et l’ont apprise à cette occasion.

Conclusion : le pas regretté Rocard, Attali, Hollande, Merkel et autres traîtres qui dirigent nos pays ont beau raconter, au lendemain du Brexit, qu’il faut davantage d’Europe, et donc moins de souveraineté et de nations, il demeure, chez une grande partie des peuples européens, une appartenance identitaire qui va compliquer la vie de ceux qui veulent en finir avec nos pays, et la France en premier. Cela s’appelle l’amour charnel de notre pays, de sa civilisation et de sa terre. Tout ce qu’ils veulent détruire.

Mais à condition, pour les fêtards, qui ont sorti les drapeaux bleu-blanc-rouge et chanté La Marseillaise durant un mois, de virer Hollande, à la prochaine présidentielle, sans remettre à la place ses clones républicains…

Sinon, à quoi servirait d’honorer la France, le temps d’un match de football, pour élire, dix mois plus tard, ses pires fossoyeurs…

Voir par  ailleurs:

Euro : le paradoxe Griezmann, quand la France adore un pur produit du foot espagnol
Bruno Roger-Petit

Les blogs du Figaro

6 juin 2016

Donc, la France espère en Griezmann. « Attaquant, option gendre idéal » titrait même M le magazine ce week end. Griezmann, espoir d’une France du football qui désespère de Cantona, Benzema et les autres. Griezmann, ce brave petit, bien chez nous. Griezmann, sérieux, appliqué, travailleur, sympathique, courageux, tenace, volontaire et talentueux. Griezmann, ce joueur si Français. La France aime Griezmann. De quoi Griezmann est-il le nom ? Du footballeur idéal à la française.

Seulement voilà. Griezmann est un paradoxe. Si l’on parle football, seulement football, culture football, Griezmann est tout sauf un produit de l’école française. Et pire encore, il est le symbole de tous les échecs possibles de la formation à la française du début des années 2000.

On explique. Quand il est âgé de 13 ans, pas un centre de formation français de futurs footballeurs professionnels ne veut de Griezmann. Trop petit. Trop fragile. Trop frêle. Trop technique. Le grand OL de l’arrogant Aulas n’en veut pas. Et le FC Metz non plus, club qui aura réussi l’exploit de manquer en quarante ans et Platini et Griezmann. Par hasard, un recruteur de la Real San Sebastian croise la route du gamin. Eric Olhats (c’est le nom du recuteur) prend le pari. Et voilà Griezmann en Espagne. A l’école du football espagnol. Formé comme un espagnol. Eduqué comme un espagnol. Il finit par humilier le pauvre OL d’Aulas en Ligue des Champions, avec la Real Sociedad (quelle revanche) et s’en va pour l’Atlético, grandir encore avec Simeone. Et jouer une finale de Ligue des Champions. Et devenir le grand espoir du football français.

Ainsi se mesure le paradoxe Griezmann. Benzema, Nasri, Menez et les autres ont naufragé, Ben Arfa n’a pas su convaincre Deschamps de la réalité de sa rédemption, et voici que Griezmann est célébré comme l’incarnation des valeurs du football français alors qu’il est le produit le plus achevé des valeurs espagnoles du football, entre rage de vaincre et soif de victoires, détermination et travail, tenacité et volonté.

Oui, en reportant sur Griezmann sa volonté de célébrer un footballeur bien sous tous rapports, la France du football applaudit un chef d’oeuvre issu de l’école espagnole du football. Et acte, par contre coup, que les centres de formation à la française, entre conceptions tactiques à côté de la plaque et incapacité à former des hommes émancipés, ont été à la ramasse. L’Espagne a fait Griezmann, la France a fait Benzema. Ce qui nous inclinerait à penser que Benzema n’est pas le seul responsable de la dérive de Benzema et qu’à ce titre, quelques circonstances atténuantes doivent lui être accordées (ce qui n’excuse pas l’inexcusable).

La France du football est étonnante, qui ne parait même pas réaliser qu’en célébrant Griezmann, à le voir si beau, si grand, si fort, elle confesse un aveu d’échec considérable. Elle se berce d’illusions. Nous avons Griezmann, tout est possible, sans admettre qu’elle n’est pour rien dans l’accomplissement de Griezmann. Cet aveuglement, en forme de déni de réalité, laisse pantois tant il signe les symptomes de ce mal français qui consiste, en tous lieux et toutes époques, à se voir plus beau que l’on est. Et à ne tirer aucune conséquence des échecs avérés et répétés. Hélas ! Balzac s’est trompé, la France n’est toujours pas le pays des illusions perdues.

Voir encore:

Euro 2016 : le Portugal a oublié le football
La Selecção das Quinas a déviergé son palmarès hier en faisant main basse sur le trophée Henri Delaunay, au terme d’un parcours éminemment critiquable.
Emmanuel Amma

Le Point

11/07/2016

Bravo, mais que c’est laid ! Le Portugal n’a pas « volé » cet Euro, ni lésé quiconque, sauf peut-être la totalité des amateurs de football et des esthètes du sport. Si la légalité sportive de ce succès paraît indiscutable, sa légitimité demeure contestable pour ceux qui se font une certaine idée du mérite. Quand on prend le parti de mépriser le jeu, on se doit au moins de gagner, même petitement, la victoire étant le seul juge de paix du football s’il y en a un. La troupe de Fernando Santos ne s’est pas embarrassée un seul instant de ces considérations puisqu’elle a trouvé le moyen de mettre la main sur un trophée majeur en remportant à peine plus de la moitié de ses rencontres dans cet Euro. Et il faut voir de quelle façon !

7 matches, 4 victoires
Les avocats autoproclamés de la très décriée sélection portugaise la défendent d’une curieuse manière. Cette équipe serait, paraît-il, devenue une gagnante cynique pour conjurer son passé de perdante magnifique. Encore faut-il gagner pour mériter cette étiquette. Pour rappel, les coéquipiers de Cristiano Ronaldo se sont hissés en phase finale de la compétition sans compter le moindre succès dans une poule facilissime et grâce à une troisième place étonnamment qualificative. Et il leur a fallu trois électrochocs – l’Autriche, l’Islande, puis la Hongrie – pour commencer à gagner… en prolongation contre la Croatie en huitième de finale et hériter par la même occasion d’une partie de tableau en forme de boulevard jusqu’en finale avec un dernier carré rêvé contre les néophytes gallois.

D’ordinaire, les compétitions internationales exigent d’être performant d’entrée de jeu pour qui prétend à la victoire finale, et il n’y a pas de séance de rattrapage. Le hasard des chiffres et la bizarrerie du système de qualification pour les huitièmes dicté par l’UEFA pour cet Euro ont permis au Portugal de déroger à la norme. Jamais une équipe nationale n’avait remporté un titre majeur en alignant trois matches nuls en phase de groupe.

Le Portugal se prend pour la Grèce de 2004
Qui eût cru que les héritiers d’Eusébio, Luís Figo et Rui Costa allaient prendre pour modèle l’équipe qui les a privés du titre en finale de l’Euro 2004, leur Euro organisé chez eux, en terre lusitanienne ? La rancoeur est tenace, et pourtant, ils ont tout fait comme eux. Sauf que cette Grèce ne comptait pas dans ses rangs un joueur de la trempe de Cristiano Ronaldo, ni même de celle de Nani et de Renato Sanches. La stratégie était claire : on bétonne littéralement en défense, quitte à broyer la dimension spectaculaire du football, et on compte sur l’individualité et la réussite pour marquer, en prolongation le plus souvent – contre la Croatie et la France –, une fois que l’adversaire est usé de faire le jeu, seul, et contre un mur. Sinon, on s’en remet à la loterie des tirs au but, comme ce fut le cas contre la Pologne en quart de finale de cet Euro.

Comme la Grèce en 2004, le Portugal de 2016 a défait l’hôte de la compétition en finale sur le score de 1-0, mais au terme des prolongations, confirmant par là sa propension dans cet Euro à ne gagner aucun match dans le temps réglementaire, exception faite de la demi-finale contre le pays de Galles. Le hasard faisant bien les choses, le sélectionneur portugais Fernando Santos a entraîné de nombreuses équipes dans sa carrière, dont Porto, Benfica et – eurêka ! – l’équipe de Grèce entre 2010 et 2014. L’homme est un fin connaisseur du football grec puisqu’il a entraîné trois clubs grecs au total : l’AEK Athènes, le Panathinaïkos et le PAOK Salonique. On comprend mieux pourquoi les champions d’Europe 2016 ressemblent autant aux champions d’Europe 2004. Joli coup signé Fernando Santos ! C’est tant mieux pour le Portugal et c’est tant pis pour le football.

Voir de plus:

Les secrets gagnants du pays de Galles
Alexandre Kotowski

Sport 24-Figaro

05/07/2016

Le pays de Galles, l’une des surprises de cet Euro 2016, défie le Portugal ce mercredi à Lyon (21h) et peut légitimement rêver à une place en finale.

S’il y a bien un enseignement à tirer de cet Euro à vingt-quatre, c’est qu’il n’y a plus de «petites» équipes. À l’image de l’Islande quart de finaliste, qui aurait cru avant la compétition que le pays de Galles intégrerait le dernier carré ? Personne. Et pourtant, il n’y a rien de plus logique quand on analyse le jeu des Gallois.

Une organisation bien huilée
Organisé en 3-5-2, le pays de Galles fait preuve de discipline tactique et de rigueur défensive, une des clés pour pouvoir rivaliser avec les «grandes» nations. Même s’ils laissent majoritairement le ballon à leurs adversaires (47% de possession de balle en moyenne, le plus petit total des demi-finalistes), les Gallois respectent leur position. Leur bloc équipe est compact, coulissant parfaitement de gauche à droite et inversement. Les Britanniques n’ont pas peur d’aller au duel, au sol et dans les airs, dans le plus pur style anglo-saxon (dix-sept duels aériens gagnés par match en moyenne, seule la France fait mieux dans le dernier carré). Bref, les hommes du sélectionneur Chris Coleman sont solides.

De plus, ils se connaissent parfaitement. Huit joueurs ont démarré tous les matches du pays de Galles dans cet Euro. Les automatismes sont nombreux et renforcent leur solidarité. «La star, c’est l’équipe. On lutte ensemble, on tacle et on s’entend comme des frères», avouait Gareth Bale en conférence de presse lundi. Il suffit de voir la triple occasion de la Belgique dans les premières minutes du quart de finale (3-1). Derrière le portier Hennessey sorti devant Ferreira Carrasco, ils sont six quasiment sur leur ligne de but pour empêcher le ballon d’entrer. Le seul point négatif, c’est un temps de cadrage parfois trop long sur le porteur de balle adverse. C’était le cas sur le deuxième but encaissé contre l’Angleterre mais aussi celui contre la Belgique. Une frappe lointaine de Radja Nainggolan, spécialiste du genre et pourtant seul dans l’axe aux trente mètres.

Des individualités qui subliment l’équipe
Au pays de Galles, il y a un collectif mais aussi des individualités. Parmi celles-ci, il y a bien sûr Gareth Bale. Le Madrilène est capable de faire la différence sur une attaque rapide, grâce à sa pointe de vitesse ; sur une attaque placée grâce à sa qualité de passe et de centre, et aussi sur coup de pied arrêté (déjà deux buts sur les trois à son actif) grâce à sa frappe de balle flottante. Il a cadré treize tirs, le total le plus élevé de la compétition.

Juste derrière lui, Aaron Ramsey oriente chaque offensive galloise. Son aisance technique offre des temps de conservation de balle importants, qui soulagent ses partenaires. Il est toujours proche des attaquants pour leur délivrer des caviars (meilleur passeur du tournoi avec quatre passes décisives en cinq matches, à égalité avec Eden Hazard). Suspendu pour la demi-finale, tout comme le défenseur Ben Davies, il va manquer à ses coéquipiers. Mais c’est l’occasion pour d’autres joueurs de se révéler, à l’instar d’Hal Robson-Kanu, buteur face à la Belgique au prix d’une magnifique feinte, ou du capitaine Ashley Williams. À n’en pas douter, les Gallois n’ont pas fini de montrer leurs talents.

Voir de plus:

Euro 2016: Barbes, tatouages… Pourquoi l’Islande est l’équipe la plus stylée de la compétition
Marc Nouaux

20 minutes

27.06.2016

L’Islande, c’est l’équipe hype de cet Euro. Un petit pays exotique qui se qualifie pour les 8es de finale, un public qui suit en nombre et des joueurs qui ont un bon look. Un bon look au point d’ériger l’Islande au rang d’équipe la plus stylée de la compétition. Avant son match historique face à l’Angleterre (lundi à 21h), on vous explique pourquoi.

Ils ont de belles barbes
Ils n’ont pas tous une pilosité hors du commun mais certains joueurs se distinguent par de belles barbes. Exemple avec le capitaine, Aron Gunnarsson, symbole de la combativité de l’équipe. Derrière sa barbe, le milieu de terrain dégage une agressivité et un côté assez rugueux qui peut avoir tendance à « effrayer » l’adversaire. Du côté de Runar Sigurjonsson ou de Birkir Bjarnason, on n’est pas en reste non plus.

Ils ont des coiffures soignées
Hipsters, les Islandais ? Si on se dégage du mot au sens strict du terme (qui qualifie des habitudes culturelles, vestimentaires, de style ou de consommation…), on peut se dire que les Islandais en ont en tout cas des allures. « C’est sans doute l’équipe la plus hipster de la compétition, sourit Guillaume qui a effectué plusieurs [longs] séjours en Islande. Mais attention, la Belgique aussi c’est pas mal mais l’Islande plus que tout. » A l’image de leurs coiffures telle celle du jeune Hordur Magnusson.

Gunnar, supporter islandais de 30 ans nous éclaire sur cette pratique. « Une grande partie de la jeune génération islandaise suit cette tendance mais ce n’est pas la majorité de la population. » A l’image du vieux, Eidur Gudjohnsen (37 ans), qui lui, préfère rester classique.

Ils aiment les tatouages et bien se saper
Les Islandais ont vraiment de la gueule. Si on a tendance à remarquer que nombreux sont les footballeurs tatoués, en Islande, il y a un vrai phénomène de mode. Les joueurs dégagent un vrai style viking avec leurs tatouages et les affichent sur les bras. Ainsi, Ari Skulason, le défenseur, est plutôt impressionnant.

Le bras tatoué d’Hordur Magnusson, le jeune défenseur de l’Islande. – B. Horvar / AFP
Niveau sape, on aime aussi se démarquer chez les Vikings. « Vous pouvez le voir en France pendant l’Euro. Les Islandais sont avant-gardistes en termes de tenues vestimentaires et de look. Tous les jours de la semaine ils portent des costumes sur mesure. » C’est sûr que ça contraste avec les costards mal taillés de Wayne Rooney…

Voir enfin:

Islande, Pays de Galles, Roumanie… En Europe, ce sont les « petites nations » qui font la loi
Alessandro Pitzus
Eurosport

04/09/2015

QUALIFICATIONS EURO 2016 – Plusieurs équipes inattendues jouent les premiers rôles depuis le début des éliminatoires. L’Islande, le Pays de Galles, la Slovaquie ou encore la Roumanie sont proches d’obtenir un aller direct pour la France en juillet prochain et ils ne l’ont pas volé.
Il fut un temps où se qualifier pour l’Euro était beaucoup plus difficile qu’obtenir sa place en Coupe du monde. Mais ça, c’était avant. En ouvrant la porte à 24 nations contre 16 lors des précédentes éditions, l’UEFA a choisi d’être moins élitiste. Les deux premiers de chaque groupe composteront leur billet, le meilleur troisième aussi et pour les autres trainards, il y aura une séance de rattrapage sous forme de barrages traditionnels.

La nouvelle formule a ouvert la porte mais le règlement novateur n’est pas forcément surexploité par les « petites nations ». Les Pays-Bas, l’Espagne, la Belgique, l’Allemagne n’occupent pas les premières places de leurs groupes respectifs à trois journées de la fin. Relâchements inconscients, mises en route difficiles, il y a plusieurs raisons pour expliquer les défaillances relatives des grands d’Europe. Ils s’appellent Islande, Pays de Galles, Pologne, Roumanie ou encore Autriche et ils sont proches de décrocher un aller simple amplement mérité pour l’Euro 2016.

L’Islande cartonne devant les Tchèques et les Néerlandais
C’était l’une des grosses côtes au début des éliminatoires et l’Islande joue parfaitement son rôle de trublion dans le groupe A. Quinze points dans la besace, une première place, des succès bien construits, les Nordiques n’en espéraient pas tant. En battant pour la première fois de son histoire les Pays-Bas, l’équipe islandaise, guidée par un irréprochable Gylfi Sigurdsson (4 buts) s’est donnée les moyens de ses ambitions.

Petite particularité : l’Islande est la seule sélection dirigée par deux sélectionneurs. Ce n’est peut-être pas qu’un détail. Le tandem Heimir Hallgrimsson – Lars Lagerbäck pourrait offrir à l’Islande sa première participation à une grande compétition majeure. Une qualification serait synonyme de continuité pour cette équipe qui aligne les bons résultats internationaux depuis trois ans et qui avait échoué en barrages lors des derniers éliminatoires du Mondial.

Pour le moment, le Pays de Galles de Bale effectue un sans faute
Avec la nouvelle réforme, voir le Pays de Galle à l’Euro était une possibilité tout à fait envisageable. Aujourd’hui, elle est en passe de se réaliser. L’équipe de Chris Coleman est toujours invaincue (14 points, 4 victoires, 2 nul). En revanche, pas grand monde n’imaginait les Gallois devant les Belges dans un groupe B où les Bosniens se sont écroulés.
Sous l’impulsion d’un Gareth Bale toujours plus impressionant (5 buts en 6 matches), le Pays de Galles n’enchaine pas les scores fleuves (8 buts marqués) mais il fait le « job » sobrement. Sa dernière victoire contre la Belgique à Cardiff (1-0 but de Bale) lui a permis de faire un pas important vers une éventuelle première qualification de son histoire pour un championnat d’Europe.

Carton plein pour la Slovaquie
Difficile de faire mieux que la Slovaquie (6 victoires). Les hommes de Jan Kozak présentent un bilan parfait en tête du groupe C devant l’Espagne. A défaut d’être spectaculaires, les Slovaques font preuve d’une efficacité redoutable. Leur victoire inattendue contre l’Espagne (2-1) lors de la 2e journée a lancé la machine. Elle ne s’est pas arrêtée depuis.

La grande force de cette équipe est aussi sa plus grande faiblesse : Marek Hamsik. Dans ses bons jours, le milieu offensif napolitain peut faire la pluie et le beau temps (3 buts en 6 matches). Pour l’instant, le joueur de 28 ans est régulier et ça paye.

Invaincue, la Pologne continue de tenir tête à l’Allemagne
L’époque où la Pologne prenait des fessés contre l’Allemagne semble révolue. Son succès contre la Mannschaft (2-0, 2e journée) a complètement décomplexé la bande à Robert Lewandowski. Le meilleur buteur des qualifications (7 buts) a inscrit l’intégralité de ses buts en deux rencontres. Contre Gibraltar (4) et la Géorgie (3).

La Pologne, attaque la plus prolifique des éliminatoires, a suivi l’exemple de son artificier bavarois en marquant 15 de ses 20 buts contre les deux bonnets d’âne du groupe D. Avec un point d’avance sur l’Allemagne, les Polonais auront du mal à conserver leur première place mais ils ont toutes les chances de décrocher un aller simple pour l’Euro.

La Roumanie en position idéale, l’Irlande du Nord en embuscade
Dans le groupe le moins relevé (et le moins attractif) de ces qualifications, la Roumanie et l’Irlande du Nord sont en train de tirer leur épingle du jeu. Pendant que les Grecs et les Finlandais sombraient, les Roumains faisaient le plein (14 points et invaincus) s’appuyant sur une défense de fer (la meilleure de la zone Euro avec un but encaissé).

Côté nord-irlandais (13 points), on s’accroche à Kyle Lafferty. Le buteur de Norwich est impliqué sur 6 des 8 buts de son équipe (5 buts, 1 passe). La formation de Michael O’Neill jouera sa qualification directe contre la Hongrie (3e avec 11 points). Dans le pire des cas, elle passera par la case barrages pour tenter de participer au premier Euro de son histoire.

L’Autriche touche au but
Absente des grandes compétitions depuis 2008 et l’Euro co-organisé sur ses terres, l’Autriche est proche de la délivrance. Son effectif, plus mature, a parfaitement géré l’adversité. Les Autrichiens ont profité des faux pas à répétition de la Suède de Zlatan Ibrahimovic et de la Russie pour s’installer confortablement en tête du groupe G (16 points).

La polyvalence et le leadership de David Alaba (3 buts) sont des atouts précieux. Mais il n’y a pas que ça. Quand le latéral du Bayern s’est retrouvé sur le flanc, les Autrichiens ont pris leur responsabilité, comme Marc Janko (3 buts), afin d’enregistrer deux succès sans leur leader.

L’Albanie a encore son mot à dire
D’habitude, l’Albanie fait de la figuration lors des qualifications continentales. La donne va bientôt changer. Assurée de terminer au moins à la 3e place d’un groupe I qui ne comptabilise que cinq équipes, la bande à Lorik Cana sera au pire barragiste. Un minimum pour une sélection qui présente le même nombre de points que le Danemark (2e avec 10 points) et seulement deux longueurs de retard sur le Portugal (1er).

Les Albanais ne sont pas arrivés là par hasard. La série de matches amicaux face aux Bleus (1 victoire, 1 nul) à montrer à quel point cette équipe était difficile à manœuvrer. Leur victoire contre le Portugal (1-0) en ouverture est là aussi pour le rappeler.

COMPLEMENT:

Le Portugal signe la victoire d’un football sans prise de risque
Peu spectaculaire, remportée par l’équipe qui avait moins le ballon au bout du suspense, la finale gagnée dimanche par le Portugal contre la France a parfaitement résumé le tournoi. Les équipes bien organisées, solidaires, patientes et dures au mal ont été à l’honneur

Lionel Pittet
Le Temps

12 juillet 2016

«Les Portugais sont champions. S’ils ont gagné ce tournoi, c’est qu’ils le méritent. Après, on peut toujours discuter de la manière dont ils jouent mais ça reste efficace et il faut les féliciter.» Pour le gardien des Bleus Hugo Lloris comme pour ses coéquipiers et leurs supporters, la défaite en finale de l’Euro (1-0 après prolongations, but d’Eder) était difficile à accepter. Tout plaidait en faveur d’un succès de l’équipe de France dans son jardin, à Saint-Denis. Ses triomphes à domicile à l’Euro 1984 et au Mondial 1998. Ses performances depuis le début du tournoi (meilleure attaque avec treize buts marqués). La forme de ses leaders (Antoine Griezmann, six buts pendant le tournoi dont cinq à partir des huitièmes de finale).

L’alignement des planètes semblait parfait, à un petit détail près: depuis le début, la compétition affichait un visage singulier, une logique propre. Et la finale remportée dimanche soir par le Portugal résume parfaitement toutes les grandes tendances observées en un mois intensif de football.

La marque de l’Atletico Madrid
La fin de l’efficacité du jeu de possession à l’espagnole, qui a permis à la Roja de remporter un Mondial et deux Euros entre 2008 et 2012, est un thème récurrent depuis quelques années. A la Coupe du monde 2014, les champions du monde en titre avaient été éliminés dès le premier tour, mais l’Allemagne – qui allait lui succéder – prolongeait son influence en ajoutant à sa palette tactique une capacité à changer de rythme pour mener des attaques très directes. Cet été en France, les équipes qui gardaient le ballon n’ont pas nécessairement gagné, à l’instar des Bleus en finale (53% de possession de balle). L’équipe de Suisse en sait aussi quelque chose. Elle a eu le ballon 55% du temps ou plus lors de chacune de ses quatre rencontres, ce qui n’a pas empêché son élimination en huitièmes de finale contre la Pologne (5-4 aux tirs au but).

Sans avoir une des meilleures équipes mais en jouant bien regroupé et en lançant des contres, Diego Simeone a mené les Colchoneros en finale de la Ligue des champions.
Elargi à 24 équipes, l’Euro accueillait de nombreuses équipes peu habituées aux grands rendez-vous. Elles ne nourrissaient pas l’ambition de soulever le trophée Henri Delauney promis au vainqueur, mais clairement celle de traverser le tournoi sans être ridicule. Et elles ont fait d’un football sans prise de risque le paradigme de l’été. «Je vois là la marque du succès récent de l’Atlético Madrid. Sans avoir une des meilleures équipes mais en jouant bien regroupé et en lançant des contres, Diego Simeone a mené les Colchoneros en finale de la Ligue des champions. Forcément, ça a donné des idées à toutes les petites équipes de l’Euro», estimait l’ancien attaquant international Nestor Subiat dans Le Temps, après le premier tour.

Conséquences: les stars les plus attendues ont eu mille peines à briller dans le ciel de l’Euro. Tout un symbole, la blessure et la sortie dès la 25e minute de jeu de Cristiano Ronaldo – qui n’avait pas quitté le terrain une minute jusqu’alors – n’ont pas empêché le Portugal de remporter le premier titre majeur de son histoire. Décisif lors de la demi-finale contre le Pays de Galles, l’attaquant du Real Madrid avait été plutôt en retrait jusque-là. Il y a quelques exceptions au relatif mutisme des footballeurs européens les plus en vue du moment, dont le très remarqué Antoine Griezmann (six buts, meilleur joueur du tournoi aux yeux de l’UEFA) ou Gareth Bale. Mais l’ailier du Pays de Galles a moins fait l’unanimité par ses trois buts que parce qu’il s’est mis corps et âme au service de son équipe

Le paradoxe viking
A l’instar du Portugal en finale, de nombreuses formations se sont montrées bien organisées, solidaires, patientes et dures au mal. Les équipes d’Islande, d’Irlande du Nord et de République d’Irlande ont, par leur vaillante résistance opposée aux «grandes» équipes, offert à ce tournoi de belles histoires. Elles ont été reçues de manière assez paradoxale par les amateurs de football, qui d’un côté se prenaient de passion pour les besogneux «Vikings» de Reykjavik tout en regrettant de l’autre un Euro trop fermé, trop défensif, pas assez enlevé.

Lire aussi: L’Islande, sensation de l’Euro 2016

«Parfois, il faut savoir être pragmatique pour gagner un match. Nous aimerions jouer de façon plus spectaculaire, mais ce n’est pas toujours de cette manière que vous gagnez un tournoi», déclarait le sélectionneur du Portugal Fernando Santos après le huitième de finale chichement gagné par son équipe contre la Croatie (1-0 après prolongations). Ses protégés ont enchaîné avec une qualification via les tirs au but contre la Pologne, puis une victoire contre le Pays de Galles en demi-finale. La seule acquise par les Portugais en 90 minutes lors de l’Euro 2016. Au premier tour, ils avaient concédé trois matches nuls (1-1 contre l’Islande, 0-0 contre l’Autriche, 3-3 contre la Hongrie) qui ne laissaient en rien présager de leur succès en finale.

Mais au cours de la compétition, les surprises se sont succédé, la loi des séries a été mise à mal et les bookmakers ont dû s’en arracher les cheveux. L’Euro 2016 a rappelé que le football est un sport qui se joue à onze contre onze et qu’à la fin, on ne sait jamais vraiment qui va gagner.


Les émeutes raciales de Chicago: Attention, un racisme peut en cacher un autre (France gets long overdue translation of Sandburg’s 1919 Chicago race riot but still no answer as to why it managed to avoid for so long the anti-black racism it loves to denounce in the US)

7 juillet, 2016

Lawrence_Panel-1migrants_at_Budapest_station

affiche-expo-coloniale-parisbal negreBanjoRedSummerChicago-race-riotChicago_Race_Riot_Walgreenschicago-race-riot-starts-red-summer-1919-old-newspaper-Slave-tableIf we must die, let it not be like hogs
Hunted and penned in an inglorious spot,
While round us bark the mad and hungry dogs,
Making their mock at our accursèd lot.
If we must die, O let us nobly die,
So that our precious blood may not be shed
In vain; then even the monsters we defy
Shall be constrained to honor us though dead!
O kinsmen! we must meet the common foe!
Though far outnumbered let us show us brave,
And for their thousand blows deal one death-blow!
What though before us lies the open grave?
Like men we’ll face the murderous, cowardly pack,
Pressed to the wall, dying, but fighting back!
If We Must Die (Claude McKay, 1922)
Savez-vous que les Noirs sont 10 pour cent de la population de Saint-Louis et sont responsables de 58% de ses crimes? Nous avons à faire face à cela. Et nous devons faire quelque chose au sujet de nos normes morales. Nous savons qu’il y a beaucoup de mauvaises choses dans le monde blanc, mais il y a aussi beaucoup de mauvaises choses dans le monde noir. Nous ne pouvons pas continuer à blâmer l’homme blanc. Il y a des choses que nous devons faire pour nous-mêmes. Martin Luther King (St Louis, 1961)
Je ne peux qu’imaginer ce qu’endurent ses parents. Et quand je pense à ce garçon, je pense à mes propres enfants. Si j’avais un fils, il ressemblerait à Trayvon. Barack Hussein Obama
There is nothing more painful to me at this stage in my life than to walk down the street and hear footsteps and start thinking about robbery. Then look around and see somebody white and feel relieved. . . . After all we have been through. Just to think we can’t walk down our own streets, how humiliating. Jesse Jackson
How do we turn pain into power? How do we go from a moment to a movement that curries favor? (…) The blood of the innocent has power.  Jesse Jackson
Les gens pensaient que parce que nous avions élu Obama, la société américaine était devenue post-raciale, que la couleur de la peau n’avait plus aucune importance. Avec l’affaire Trayvon Martin, nous assistons à un réveil et à une mobilisation.  Geraldine Thompson (historienne et représentante démocrate de l’Etat de Floride)
But what about all the other young black murder victims? Nationally, nearly half of all murder victims are black. And the overwhelming majority of those black people are killed by other black people. Where is the march for them? Where is the march against the drug dealers who prey on young black people? Where is the march against bad schools, with their 50% dropout rate for black teenaged boys? Those failed schools are certainly guilty of creating the shameful 40% unemployment rate for black teens? How about marching against the cable television shows constantly offering minstrel-show images of black youth as rappers and comedians who don’t value education, dismiss the importance of marriage, and celebrate killing people, drug money and jailhouse fashion—the pants falling down because the jail guard has taken away the belt, the shoes untied because the warden removed the shoe laces, and accessories such as the drug dealer’s pit bull. (…) There is no fashion, no thug attitude that should be an invitation to murder. But these are the real murderous forces surrounding the Martin death—and yet they never stir protests. The race-baiters argue this case deserves special attention because it fits the mold of white-on-black violence that fills the history books. Some have drawn a comparison to the murder of Emmett Till, a black boy who was killed in 1955 by white racists for whistling at a white woman. (…) While civil rights leaders have raised their voices to speak out against this one tragedy, few if any will do the same about the larger tragedy of daily carnage that is black-on-black crime in America. (…) Almost one half of the nation’s murder victims that year were black and a majority of them were between the ages of 17 and 29. Black people accounted for 13% of the total U.S. population in 2005. Yet they were the victims of 49% of all the nation’s murders. And 93% of black murder victims were killed by other black people, according to the same report. (…) The killing of any child is a tragedy. But where are the protests regarding the larger problems facing black America? Juan Williams
The absurdity of Jesse Jackson and Al Sharpton is that they want to make a movement out of an anomaly. Black teenagers today are afraid of other black teenagers, not whites. … Trayvon’s sad fate clearly sent a quiver of perverse happiness all across America’s civil rights establishment, and throughout the mainstream media as well. His death was vindication of the ‘poetic truth’ that these establishments live by. Shelby Steele
Would Trayvon be alive today had he been walking home—Skittles and ice tea in hand—wearing a polo shirt with an alligator logo? Possibly. And does this make the ugly point that dark skin late at night needs to have its menace softened by some show of Waspy Americana? Possibly. (…) Before the 1960s the black American identity (though no one ever used the word) was based on our common humanity, on the idea that race was always an artificial and exploitive division between people. After the ’60s—in a society guilty for its long abuse of us—we took our historical victimization as the central theme of our group identity. We could not have made a worse mistake. It has given us a generation of ambulance-chasing leaders, and the illusion that our greatest power lies in the manipulation of white guilt. Shelby Steele
On peut parler aujourd’hui d’invasion arabe. C’est un fait social. Combien d’invasions l’Europe a connu tout au long de son histoire ! Elle a toujours su se surmonter elle-même, aller de l’avant pour se trouver ensuite comme agrandie par l’échange entre les cultures. Pape François
Drame raciste aux Etats-Unis : les stars dénoncent le meurtre d’Alton Sterling Une vidéo d’une violence inouïe tourne sur la Toile depuis ce mardi 5 juillet. On y voit deux policiers de Bâton-Rouge, en Louisiane, brutalement interpeller un Afro-Américain, Alton Sterling, et lui tirer une balle dans la tête. Des images insoutenables qui ont choqué à travers la planète. En première ligne aux Etats-Unis : Zendaya, Olivia Wilde ou encore Amy Schumer ont réagi. Il y a quelques jours, le discours édifiant de Jesse Williams, acteur de la série « Grey’s Anatomy » avait fait un tollé aux États-Unis. Celui qui dénonçait sur la scène des BET Awards les bavures policières contre les Afro-Américains avait fini par être accusé de racisme anti-blanc. Une pétition demandait même son renvoi des écrans télé. Mardi 5 juillet, la donne avait déjà changé outre-Atlantique, alors que l’on apprenait que la police américaine avait fait sa 558ème victime aux États-Unis (source The Guardian). La victime s’appelle Alton Sterling, âgé de 37 ans, et c’est encore un Afro-Américain. Il a trouvé la mort après une altercation brutale avec les forces de l’ordre. La police avait été alertée sur place par un témoin qui avait assuré que cet homme portant un t-shirt rouge et vendant des CD devant un magasin, l’avait menacé avec une arme à feu. Une vidéo de la scène a été tournée et partagée sur la Toile, on y voit le suspect malmené par la police. Le suspect se débat pendant quelques secondes avant d’être mis à terre et qu’un policier n’ouvre le feu sur lui « à quatre ou six reprises » rapporte la presse. Un « lynchage légal » ont commenté de nombreux internautes horrifiés qui ont repris les mots dièses #AltonSterling et #BlackLivesMatter pour dire toute leur émotion et leur colère sur les réseaux sociaux. Parmi eux, Zendaya, Olivia Wilde ou encore Amy Schumer ont envoyé leurs prières et ont appelé à une réaction massive du grand public. Public.fr
The offender said, ‘I hate white people’ and threw a punch. There is no evidence either way about what the offender meant or whether . . . she holds or promotes an ideology which would explain why this assault was aimed at this victim. I am not satisfied beyond a reasonable doubt that this offence was, even in part, motivated by racial bias. Provincial court Judge Harry Van Harten (Calgary, Canada)
Le Brexit sera-t-il un choc salutaire ou le début de la fin d’une grande aventure collective ? Je n’ai pas de réponse. Mais, ce que je peux d’ores et déjà affirmer, c’est que les eurocrates ne l’ont pas volé, car ils se sont acharnés à faire de l’Union européenne le cheval de Troie de la déseuropéanisation. Ces politiciens et ces fonctionnaires ne se vivent pas comme les dépositaires d’une grande civilisation, mais comme les héritiers du « plus jamais ça » : plus jamais la guerre, plus jamais le racisme hitlérien ni colonial. Pour éviter le retour des discours ou des comportements maléfiques, ils emploient donc les grands moyens. Ils refusent d’incarner l’Europe, par son histoire, ses paysages, ses monuments, ses villes, ses cafés, ses œuvres, une forme de vie, un mode de présence sur Terre, car ce serait tracer une ligne de partage entre un dedans et un dehors, entre un nous et un eux. Ils ne veulent pas mettre le doigt dans cet engrenage fatal. Ils effacent donc le passé. Ils s’offensent, avec Pierre Moscovici, quand on parle des racines chrétiennes de l’Europe. Le « plus jamais ça » exige que l’Europe ne soit rien de substantiel, qu’elle n’affirme que des valeurs, qu’elle ne se définisse que par des droits et des procédures, afin de pouvoir s’ouvrir sans discrimination à tous et à tout. C’est ce que disait textuellement le grand sociologue allemand Ulrich Beck. (…) La veille du référendum, j’ai vu un reportage sur la ville de Peterborough, en Angleterre. On découvrait des rues commerçantes avec des magasins afghans, pakistanais et polonais. Les habitants disaient que les Britanniques étaient désormais minoritaires et on apprenait qu’il n’y avait plus qu’un seul pub dans toute la ville. J’ai pris conscience, en regardant ces images, de la nouvelle grande division des sociétés européennes. Elles se partagent désormais entre les planétaires et les sédentaires, les globaux et les locaux, les hors-sol et les autochtones. Les premiers sont non seulement mieux lotis économiquement, mais ils se croient politiquement et moralement supérieurs. Ils traitent les autochtones de « ploucs », voire de « salauds », ils soulignent élégamment leur âge avancé, ils font tomber sur eux le triple diagnostic d’europhobie, de xénophobie et de passéisme, alors même que, ce qu’ils leur opposent, c’est un cosmopolitisme de galerie marchande et, en guise de déracinement, une complète absorption dans les nouvelles technologies de l’information et de la communication. Le village global est un village, avec ses fausses évidences, ses œillères, sa mentalité étriquée. Les pubs font partie intégrante de la civilisation européenne. Ils sont la version anglaise du café. Ceux qui refusent la transformation de l’Angleterre ne sont pas antieuropéens, ils veulent juste que l’Angleterre reste l’Angleterre et que l’Europe reste l’Europe. (…) L’immigration a été un thème central de la campagne britannique, mais ce serait le cas dans tous les pays européens qui choisiraient la voie du référendum. L’Union européenne a voulu combiner la morale humanitaire et l’intérêt économique. Puisque nos pays se dépeuplent et vieillissent, elle a cru qu’il suffisait d’importer les enfants et les travailleurs qu’ils n’ont plus. Mais les hommes ne sont pas interchangeables. Il y a des mondes, il y a des civilisations. L’autarcie n’est certes pas la solution, les frontières ne doivent pas devenir hermétiques. Il reste que, comme l’a écrit un grand philosophe américain de gauche, Michael Walzer : « Abattre les murs de l’État, ce n’est pas créer un monde sans murs, c’est créer un millier de petites forteresses. » Nous voyons les sociétés européennes se fragmenter en communautés hostiles. Même si la libre circulation des personnes à l’intérieur de l’espace européen ne pose pas les mêmes problèmes que l’immigration arabo-musulmane, il faut savoir respecter les proportions. (…) La pluralité est essentielle à l’Europe. Pluralité des langues et des nations. En même temps, il existe une histoire commune : la Bible, la Grèce, Rome, la féodalité, la Renaissance, la Réforme, les Lumières et le romantisme. (…) J’ai vu que Donald Trump, allant inaugurer un golf en Écosse, s’est réjoui du vote britannique. Mais il représente autre chose : il est la Némésis du politiquement correct. Goya a dessiné une gravure intitulée Le sommeil de la raison engendre des monstres. On pourrait adapter cette formule à notre situation : le déni de réalité produit des monstres comme Trump. Si le danger islamiste n’est pas nommé surgit un candidat républicain qui souhaite interdire aux musulmans d’entrer sur le sol américain. Je ne suis pas sûr que le vote anglais relève exactement du même phénomène. Cette vieille démocratie européenne manifeste par ce vote sa volonté de reprendre son destin en main. Alain Finkielkraut
Il y a à peine plus de 3 millions de musulmans aux Etats-Unis, soit 1 pour cent de la population. C’est donc un peu comme si l’on assistait à l’inversion de la situation qui prévalait dans les années 1920, quand la France comptait à peine 5.000 Noirs et la «négrophilie» tenait le haut du pavé à Paris. À l’époque, l’élite française ne trouvait pas de mots assez durs pour fustiger le «racisme américain ». Géraldine Smith
Un jour j’ai réalisé que j’habitais dans un pays où j’avais peur d’être noire. C’était un pays réservé aux Blancs. Il n’y avait pas de place pour les Noirs. J’étouffais aux États-Unis. Beaucoup d’entre nous sommes partis, pas parce que nous le voulions, mais parce que nous ne pouvions plus supporter ça… Je me suis sentie libérée à Paris. Joséphine Baker
La position la plus sûre et qui doit permettre d’écarter tout risque de modifier profondément la population française et tout déboire du point de vue culturel, est certainement celle qui consiste à rechercher des immigrants dont le type ethnique est déjà présent dans la mosaïque française. Georges Mauco (1945)
Le manque d’hommes et la faiblesse de la natalité française sont la cause profonde de nos malheurs… et l’obstacle principal qui s’oppose à notre redressement. (….) Afin d’appeler à la vie les douze millions de beaux bébés qu’il faut à la France en dix ans, de réduire nos taux absurdes de mortalité et de morbidité infantile et juvénile, d’introduire au cours des prochaines années, avec méthode et intelligence, de bons éléments d’immigration dans la collectivité française, un grand plan est tracé […] pour qu’à tout prix soit obtenu le résultat vital et sacré. Charles de Gaulle (3 mars 1945)
Le Haut Comité consultatif de la Population et de la Famille étudie actuellement des projets qui constitueront son avis en ce qui concerne la politique du Gouvernement en matière d’immigration. Dès à présent il importe que les naturalisations soient effectuées selon une directive d’ensemble. Il conviendrait notamment de ne plus les faire dépendre exclusivement de l’étude des cas particuliers, mais de subordonner le choix des individus aux intérêts nationaux dans les domaines ethnique, démographique, professionnel et géographique. a) Sur le plan ethnique, limiter l’afflux des Méditerranéens et des Orientaux qui depuis un demi-siècle ont profondément modifié la structure humaine de la France. Sans aller jusqu’à utiliser comme aux États-Unis [qui ont connu les mêmes préoccupations]* un système rigide de quotas, il est souhaitable que la priorité soit accordée aux naturalisations nordiques (Belges, Luxembourgeois, Hollandais, Suisses, Danois, Scandinaves, Islandais, Anglais, Allemands, etc.). [Si on se réfère à la composition de la population étrangère aux recensements de 1881-1891, où les sources d’émigration s’équilibraient]. Étant donné le grand nombre de dossiers actuellement en instance dans les préfectures, on pourrait envisager une proportion de 50 % de ces éléments. b) Sur le plan professionnel, la France a surtout besoin de travailleurs directement producteurs : agriculteurs, mineurs, ouvriers du bâtiment, etc. D’autre part, pour conserver au pays son pouvoir d’assimilation, il est souhaitable que les professions libérales, commerciales, banquières, etc. ne soient pas trop largement ouvertes aux étrangers. C’est dans la mesure où les étrangers peuvent se donner en France des cadres intellectuels et économiques – même naturalisés – qu’ils conservent davantage leur particularisme. Il y a intérêt à limiter les naturalisations dans ces professions, et d’une manière plus générale, dans les professions urbaines. c) Sur le plan démographique, il importe de naturaliser des individus jeunes ou ayant des enfants.  [Il n’est pas souhaitable d’accorder la nationalité française à des individus de plus de 70 ans.] d) Sur le plan géographique, limiter [très] strictement les naturalisations dans les villes, spécialement à Paris, Marseille, Lyon, où l’afflux des étrangers n’est pas désirable pour de multiples raisons. Par contre, les naturalisations doivent être suscitées et multipliées en province et spécialement dans les milieux ruraux. Je vous prie de vouloir bien donner des instructions aux préfectures pour que l’étude et l’envoi des dossiers s’inspirent de ces directives et pour que soient suscitées au besoin les naturalisations désirables. Général de Gaulle (lettre à Pierre-Henri Teitgen, garde des Sceaux, 12 juin 1945 – sont barrés entre crochets les passages du projet de Mauco qui n’ont pas été repris dans la lettre de Charles de Gaulle)
C’est très bien qu’il y ait des Français jaunes, des Français noirs, des Français bruns. Ils montrent que la France est ouverte à toutes les races et qu’elle a une vocation universelle. Mais à condition qu’ils restent une petite minorité. Sinon, la France ne serait plus la France. Nous sommes quand même avant tout un peuple européen de race blanche, de culture grecque et latine et de religion chrétienne. Qu’on ne se raconte pas d’histoires ! Les musulmans, vous êtes allés les voir ? Vous les avez regardés avec leurs turbans et leur djellabas ? Vous voyez bien que ce ne sont pas des Français ! Ceux qui prônent l’intégration ont une cervelle de colibri, même s’ils sont très savants. Essayez d’intégrer de l’huile et du vinaigre. Agitez la bouteille. Au bout d’un moment, ils se sépareront de nouveau. Les Arabes sont des Arabes, les Français sont des Français. Vous croyez que le corps français peut absorber dix millions de musulmans, qui demain seront vingt millions et après-demain quarante ? Si nous faisions l’intégration, si tous les Arabes et Berbères d’Algérie étaient considérés comme Français, comment les empêcherait-on de venir s’installer en métropole, alors que le niveau de vie y est tellement plus élevé ? Mon village ne s’appellerait plus Colombey-les-Deux-Églises, mais Colombey-les-Deux-Mosquées !  Ch. de Gaulle (Conversation rapportée par Alain Peyrefitte le 5 mars 1959 suite aux événements d’Algérie)
Marseille offrait cependant un charme barbare et international qui incarnait de façon étonnante le grand flux de la vie moderne. Peu étendue, avec une population manifestement trop nombreuse, porte de service de l’Europe, chargeant et déchargeant son commerce avec l’Orient et l’Afrique, port préféré des matelots en bordée sans permission, infestée de toute la racaille des pays méditerranéens, grouillante de guides, de putes, de maquereaux, repoussante et attirante dans son abjection aux longs crocs sous ses dehors pittoresques, cette ville semblait proclamer au monde entier que la chose la plus merveilleuse de la vie moderne était le bordel. Claude McKay (Banjo)
Dans ce bouillonnement créatif, le jazz, l’art, la photographie, la mode et, bien sûr, la littérature furent plus que des expressions privilégiées pour raconter les multiples vies de l’homme noir, de véritables armes au service de la reconquête d’une identité. Celle de Claude McKay est multiple, clochard céleste, journaliste militant, bourlingeur marxiste – il résida en URSS dans les années 30, où il rencontra Trotski lors de la 4e Internationale communiste -, chroniqueur de la rue. C’est de tout cela qu’est fait son verbe vagabond. Celui de Home To Harlem, qui lui vaut, en 1928, le Harmon Gold Award Of Literature, et celui de Banjo, en 1929, où il dépeint le Marseille cosmopolite où il vécut. Banjo – du surnom de son héros, un docker noir qui, dans les bas-fonds de la cité phocéenne, s’évertue à monter un groupe de jazz -, croque un Marseille qui n’existe plus, un quartier interlope, la Fosse, situé entre le Vieux-Port et la Joliette, que l’occupant nazi rasera en 1943 pour purifier le « cloaque » du « chancre de l’Europe ». Car ce quartier réservé, à l’image du French Quarter de La Nouvelle-Orléans, est depuis 1865 le lieu de tous les plaisirs, de tous les dangers et de l’amarrage, dans les années 20, de cette « infernale musique noire qui rythme tous les bruits », comme l’écrira le romancier marseillais André Suarès. « Bars à passe en toile de fond, cafés de quartier qui émettent le son d’un « fox-trot populaire » provenant de pianos mécaniques çà et là dans « Boody Lane » qui semble proclamer au monde entier que la chose la plus merveilleuse était le bordel. […] Oh, Shake That Think, Jelly r-o-o-o-o-oll ! Tem, tem, ti-toum, tim-ti-tim, toum, tem… » Claude McKay n’a pas son pareil pour dire la bouillonnante ville-monde, ce « petit Harlem », où vivent, aiment et meurent voyous provençaux, bandits corses et italiens, dockers africains, marins, filles de joie et artistes du monde entier. Son écriture visionnaire, chaloupée et enivrante, construite, avec ses solos, comme un air de jazz, assène, près de quatre-vingt-dix ans plus tard, des questionnements toujours actuels. Ceux de la citoyenneté et du vivre-ensemble. Sa lecture ne s’en révèle que plus indispensable. Marianne (2015)
Banjo: A Story without a Plot was published by Claude McKay in 1929, between the World Wars. In the novel, McKay draws on his personal experiences living in France to depict dockworkers and drifters in the port town of Marseilles. The novel follows one group of “beach boys,” combining semi-autobiographical accounts of their pleasure-seeking lifestyle with their conversations about race relations and race politics, in France and abroad. The men in the novel represent various positions on race politics. Below are the four most prominent categories of positions in the novel—remember that each character nuances his views differently, and there are many distinctions to be made within these categories. (You might recognize some of the oppositions between these positions from later conflicts within the Civil Rights movement; they have some features in common with, for example, the political disagreements between Martin Luther King, Jr., and Malcolm X.) – Black Internationalism—This political culture linked blacks from around the world by connecting struggles against slavery, colonialism, and racism. Many of these connections are made in Banjo, like when Ray notes the similarities between the list of atrocities the French were committing in the colonies and the treatment endured by blacks in the United States. – Racial Assimilationism/Integrationism—During the early 20th century, assimilation was one possible answer to the question of how black people were to recover their full humanity: by being fully integrated into existing white society. Assimilation might include pursuing higher education and joining the professions, two things that were seen as allowing blacks to move out of their marginal position and into the respectable middle classes, as discussed in Banjo. – Black Nationalism—Opposed to assimilationists, black nationalists argued that black people should affirm and fight for their own culture and values, demanding their rights on their own terms rather than gaining a place in the existing system that had excluded them. W.E.B. Du Bois was associated with this position, which reflects the views of many of the characters in Banjo. – Black Separatism and Garveyism—These two positions are subsets of black nationalism that advocate the creation of essentially separate societies for black and white people. Whereas some black separatists thought that these two nations could be created within the United States, Marcus Garvey sought to bring blacks “Back to Africa,” a position represented in the novel by Taloufa. Berkeley university
Au sortir de la Seconde Guerre mondiale, la France n’a pas fait appel à ses territoires d’outre-mer, colonies et DOM confondus, pour combler son déficit de main-d’oeuvre bon marché. Pourquoi ? la réponse à cette question, rarement soulevée, est moins évidente qu’il n’y parait. Pour sa reconstruction, l’hexagone n’avait-il pas besoin de bras valides, de gens – de préférence francophones – taillables et corvéables ? dès lors pourquoi se priver de la « Force noire », qui venait de faire ses preuves sur le champ de bataille ? En raison d’un présupposé censément « naturel », d’un sous-entendu qui est alors au coeur des débat public sur l’immigration sans remonter à la surfacce explicite du discours: la question raciale. Quand le 3 mars 1945 devant l’Assemblée consultative, de Gaulle invoque « l’impératif migratoire », quand il précise qu’ « il faut introduire au cours des prochaines années, avec méthode et intelligence, de bons éléments d’immigration dans la collectivité française », il n’est pas dit mais entendu que ces « bons éléments » ne sauraient être des Africains ou des Antillais – des Noirs. Géraldine Faès et Stephen Smith
They were separated by a line unseen and a law unwritten: The 29th Street beach was for whites, the 25th Street beach for blacks. An invisible boundary stretched from the sand into Lake Michigan, parting the races like Moses’ staff parted the Red Sea. On this stifling hot summer Sunday, Eugene Williams, a black teenager, drifted south of that line while swimming with friends. Whites picked up rocks and let fly. Some accounts say Williams was hit on the head and went under. Others say he became tired and was too afraid to come ashore. Either way, he drowned, touching off the deadliest episode of racial violence in Chicago history. For five days it raged, mostly on the South Side. White mobs attacked isolated blacks. Blacks attacked isolated whites. John Mills, a black Stockyards worker, was riding home when a mob stopped his streetcar and beat him to death. Casmero Lazeroni, a white peddler, was pulled from his horse-drawn wagon and stabbed to death. Thirty-eight people died–23 blacks and 15 whites. By the time the National Guard and a rainstorm brought the riots to an end, more than 500 people had been injured, wounded blacks outnumbering whites by a ratio of about 2-1. Several factors had heightened tension between the races. Drawn by the promise of employment and dignity, Chicago’s black population more than doubled from 1916 to 1918. Blacks had balked at joining white-controlled unions, and in the face of violence, black leaders had begun preaching self-defense instead of self-control. But, most important of all, housing in the city’s narrow « Black Belt, » which stretched south of the Loop, had not kept pace. When blacks began moving into white neighborhoods, whites responded violently, bombing 26 homes in the two years preceding the riot. The Chicago Tribune
En avril 1919, les forces de police arrêtent un complot visant à l’envoi 36 bombes à des membres éminents de l’establishment américain politique et économique : JP Morgan, John D. Rockefeller, le juge de la Cour suprême Oliver Wendell Holmes ou encore le procureur général des États-Unis Alexander Mitchell Palmer. Le 2 juin 1919, dans sept villes du Nord-Est des États-Unis, huit bombes de fortes puissances ont explosé quasi simultanément à la même heure (une église catholique de Philadelphie étant la cible de deux bombes). L’un des objectifs était la maison, à Washington, D.C., du procureur général Palmer. L’explosion tue le poseur de bombe, qui sera la seule victime, et des témoignages confirment qu’il s’agit d’une organisation radicale d’origine italienne dont l’antenne américaine se trouverait à Philadelphie, mais l’affaire n’a jamais été résolue. C’est après, entre 1919 et 1921, que le procureur général lance les Palmer Raids. Des avocats notables dénoncent l’inconstitutionnalité de ces mesures, dont le futur juge à la Cour suprême Felix Frankfurter (notamment les quatrième, cinquième, sixième et huitième de la Constitution des États-Unis). Palmer perd de sa crédibilité lorsqu’il annonce qu’un risque de révolution est possible, le 1er mai 1920. Dès 1918, le président Woodrow Wilson avait fait pression sur le Congrès afin qu’il légifère contre les immigrés anarchistes (concrétisé par le Sedition Act of 1918 (en)) afin de protéger le moral du pays pendant la guerre. Le 1er septembre 1920, des bombes explosent à Wall Street, près de Federal Hall et de la Banque JP Morgan. Bien que deux anarchistes et des communistes soient soupçonnés d’être responsables de l’attentat, aucun n’est inculpé. On dénombre 38 morts et 141 blessés. En conséquence, l’opinion publique évolue et des organisations de gauche telles que l’Industrial Workers of the World et le Parti communiste des États-Unis perdent plusieurs de leurs militants. Entre 1919 et 1920, plusieurs états ont jugé le syndicalisme « criminel ». Cela implique alors des restrictions de la liberté d’expression. Des procès ont lieu (dont la célèbre affaire Sacco et Vanzetti), ainsi que des déportations hors du territoire américain. Wikipedia
La grande migration afro-américaine est le mouvement qui a conduit six millions d’Afro-Américains du Sud des États-Unis vers le Middle West, le Nord-Est et l’Ouest de 1910 à 1930. Les estimations du nombre de migrants varient selon les repères temporels choisis. Les Afro-Américains émigraient pour échapper au racisme et essayer de trouver du travail dans les villes industrielles. Certains historiens font une distinction entre la Première Grande Migration (de 1910 à 1940), et qui a porté sur environ 1,6 million migrants, et la Seconde Grande Migration, de 1940 à 1970. (…) Entre 1910 et 1930, la population afro-américaine s’accrut d’environ 40 % dans les États du Nord, principalement dans les grandes villes. Des villes comme Chicago, Détroit, New York et Cleveland connurent quelques-unes des plus fortes hausses dans la première partie du siècle. Du fait que cette évolution se concentrait dans les villes, les tensions urbaines augmentèrent à mesure que les Afro-Américains et les immigrants européens nouveaux ou récents, groupes qui tous les deux étaient issus de sociétés rurales, entraient en concurrence pour les emplois et le logement avec la classe ouvrière blanche d’origine. Les tensions étaient souvent les plus vives entre les Irlandais ethniques, soucieux de défendre leurs positions, et les immigrants récents et les noirs. Les Afro-Américains migraient individuellement ou en petits groupes familiaux. Ils ne recevaient aucune aide du gouvernement, mais souvent les industries du Nord, comme les chemins de fer, le conditionnement de la viande et l’élevage du bétail, avaient besoin de main-d’œuvre. Le principal facteur de la migration était le climat raciste dans le Sud et la violence généralisée qui se manifestait par des lynchages. Dans le Nord, on pouvait trouver de meilleures écoles et les hommes adultes avaient le droit de vote (ainsi que les femmes après 1920). L’essor des industries montrait qu’il y avait possibilité de trouver des emplois. (…) L’énorme expansion des industries de guerre créa pour les noirs des possibilités d’emploi, non dans les usines, mais dans les postes laissés vacants par les ouvriers appelés à y travailler. La Première Guerre mondiale et la Loi d’immigration Johnson-Reed de 1924 mirent brutalement un terme à l’afflux d’immigrants européens vers les centres industriels qui apparaissaient au Nord-Est et dans le Middle West, ce qui provoqua une pénurie de main-d’œuvre dans les usines. (…) La Grande Migration des Afro-Américains a créé les premières grandes communautés noires urbaines dans le Nord. On estime traditionnellement à 400 000 le nombre de ceux qui ont quitté le Sud pendant la période de deux années allant de 1916 à 1918, pour profiter de la pénurie de main-d’œuvre qu’avait créée la Première Guerre mondiale. (…) En 1910, la population afro-américaine de Détroit était de 6 000. Dès le début de la Grande Dépression en 1929, ce chiffre était monté à 120 000. En 1900, Chicago avait une population totale de 1 698 575 habitants. En 1920 elle avait augmenté de plus d’un million d’habitants. (…) Alors que la Grande Migration aidait les Afro-Américains instruits à obtenir des emplois, permettant à terme de mesurer la mobilité sociale, les migrants se heurtaient à des discriminations importantes. Du fait qu’un si grand nombre de personnes avaient migré dans un laps de temps assez bref, les migrants afro-américains se heurtaient souvent au ressentiment de la classe ouvrière américaine d’origine européenne, craignant que ses salaires ou la sécurité de ses emplois fût menacée par l’afflux de nouveaux travailleurs qui lui ferait concurrence. Les plus craintifs ou les plus hostiles étaient parfois les derniers en date des immigrants du XIXe siècle et les nouveaux immigrants du XXe siècle. Dans de nombreuses villes, la classe ouvrière a essayé de défendre ce qu’elle considérait comme « son » territoire. Néanmoins, les Afro-Américains ont pu gagner suffisamment d’argent dans les emplois industriels, en particulier dans la sidérurgie, l’automobile, la construction navale et les industries de préparation de la viande. Entre 1910 et 1920, le nombre de noirs employés dans l’industrie a presque doublé passant de 500 000 à 901 00010. (…) Les migrants ont découvert la discrimination raciale dans le Nord, même si elle se présentait parfois de façon plus subtile que dans le Sud. La population avait augmenté si rapidement tant chez les migrants afro-américains que chez les nouveaux immigrants venant d’Europe, qu’il y avait pénurie de logements, et les nouveaux groupes devaient rivaliser, même pour obtenir les logements les plus anciens, délabrés la plupart du temps. Les groupes ethniques se créaient des territoires qu’ils défendaient contre le changement. Souvent la discrimination forçait les Afro-Américains à rester dans les quartiers surpeuplés, comme à Chicago. Dans les villes, les populations plus à l’aise avaient tendance à se déplacer vers de nouveaux logements qui se développaient dans la périphérie. Les refus de prêts et les discriminations liées à l’habitat limitaient pour les Afro-Américains arrivés le plus récemment la possibilité de choisir leur propre logement, ou de l’obtenir à un prix raisonnable. (…) Pour de nombreux Afro-Américains cette période a marqué un profond changement dans le mode de vie : de travailleurs ruraux ils sont devenus ouvriers des industries installées dans les villes. La migration a donc eu pour eux un double effet : d’une part ils se sont intégrés de plus en plus dans la société, d’autre part le fait de vivre et de travailler en contact plus étroit avec les Américains d’origine européenne n’a cessé d’élargir le fossé qui existait entre eux. De fait, lors de la migration, les migrants se heurtaient souvent à des discriminations dans l’habitat car les propriétaires de race blanche et les agents immobiliers essayaient de les empêcher d’acheter des maisons ou de louer des appartements dans les quartiers blancs. En outre, quand des noirs allaient s’installer dans de tels quartiers, il arrivait souvent que les blancs réagissent violemment contre ces nouveaux voisins, par exemple avec une foule en émeute qui venait devant leurs domiciles, et qui allait jusqu’au jet de pierres et même jusqu’à l’assassinat. Ces tendances ont contribué à maintenir la « fracture raciale » dans le Nord et peut-être même à l’accentuer. Dans des villes comme Chicago et Omaha, le boom immobilier d’après-guerre a développé la création de banlieues réservées aux populations blanches. Le résultat est qu’à la fin des années 1950 et 1960, les Afro-Américains se sont retrouvés hyper-urbanisés et concentrés de façon beaucoup plus dense que les autres groupes dans les quartiers défavorisés. Du fait que les migrants afro-américaine avaient conservé un grand nombre de traits culturels et linguistiques du Sud, ces différences de culture ont créé chez ceux qui les avaient précédé dans les villes le sentiment qu’ils étaient des étrangers. Les stéréotypes attribués aux personnes noires au cours cette période et pendant les générations remontent souvent aux traditions culturelles rurales des migrants afro-américains, qui s’opposaient à l’environnement urbain dans lequel ils résidaient. Wikipedia
Sous la pression de la crise démographique la plus grave qu’aucune race et aucune nationalité aient connue au sein d’un quartier de Chicago, la population du secteur déborde, ou plutôt est irrésistiblement expulsée, vers d’autres quartiers. (…) Quel avenir pour les gens de couleur ? La réponse qui revient le plus souvent et semble faire consensus est celle-ci : Nous avons fait l’ultime sacrifice ; ils n’ont pas eu besoin de nous contraindre ; nos états de service, tout comme Old Glory, le drapeau que nous aimons car il symbolise notre liberté, n’ont pas une seule tâche ; nous sortons des hostilités “blanc comme neige” ; à présent, nous souhaitons voir notre nation honorer la Constitution et la Déclaration d’indépendance. (…) De meilleurs emplois, le droit de voter et de voir son vote comptabilisé lors du dépouillement, l’absence de ségrégation sur la voie publique et dans les transports, une moindre discrimination raciale, une attitude plus tolérante de la part des Blancs, l’égalité des droits en termes d’éducation : voilà quelques-unes des raisons qui attirent un flot continu de gens de couleurs fuyant le Sud. (…) Les articles de presse sur ce qui se passe à Washington citent souvent comme cause des affrontements des agressions de femmes blanches par des soldats noirs. Si cette accusation grave et sordide est répétée jour après jour dans les dépêches qui inondent le pays, elle n’est pourtant fondée sur aucune de ces preuves, éléments de connaissance ou d’information nécessaires à tout tribunal ou toute personne sensée pour parvenir à un verdict ou se forger une opinion. Carl Sandburg
Les articles qui suivent reprennent ceux publiés dans les pages du Chicago Daily News, qui avait missionné l’auteur pour enquêter sur la situation trois semaines avant le début des émeutes. Publiée depuis deux semaines, la série arrivait au stade où un ensemble de recommandations constructives aurait été le bienvenu, lorsque les émeutes ont éclaté. Et comme toujours, tout le monde, ou presque, s’est davantage intéressé à la guerre qu’à ce qui l’avait provoquée. (…) Tant que nous n’aurons pas appris à loger tout le monde, à employer tout le monde à un salaire décent et avec un statut professionnel valorisant, à garantir à chacun ses libertés civiles et lui prodiguer une éducation et des divertissements dignes de ce nom, tout ce que nous pourrons dire au sujet du « problème racial » ne restera qu’une sinistre mythologie. Walter Lippmann (août 1919)
Je lis ce rapport sur les émeutes de Chicago en 1919 et c’est comme si je lisais le rapport de la commission d’enquête sur les désordres à Harlem en 1935, le rapport de la commission d’enquête sur ceux de 1943, le rapport de la commission McCone sur les émeutes de Watts. Je dois sincèrement vous dire, Membres de la commission, qu’on se croirait dans Alice au pays des merveilles, avec le même film qu’on nous repasse éternellement : même analyse, mêmes recommandations, même inaction. Kenneth Clark (1968)
Sandburg … prend le parti de ne pas décrire sur le vif le détail saisissant des émeutes, et pas davantage de les rattacher, comme le font bon nombre de journaux d’alors, à d’obscures menées de bolchéviks poussant sourdement les Noirs à la révolte. Lui opère autrement. Il s’efforce de les rendre intelligibles, ces émeutes ; de soutirer à la cruauté de ce qui s’y joue quelque chose des conditions sociales qui les ont fait naître. (…) mais s’il faut le lire encore, si loin après sa parution initiale, c’est peut-être moins pour ce qu’il nous restitue de son époque que pour ce qu’il nous dit de la nôtre. (…) Les émeutes raciales, on le comprend mieux, ne sont pas un passage dans l’histoire américaine. Elles n’ont rien, pas plus hier qu’aujourd’hui, d’un dérèglement passager de l’ordre ordinaire des choses. Elles sont au contraire l’arête vive d’un monde d’inégalité, de misère et de violences savamment organisé. Elles sont le produit et le symptôme de ce contre quoi elles se lèvent. Christophe Granger
Chicago, juillet 1919 : un jeune Noir se noie, terrorisé par des adolescents blancs qui commençaient à lui jeter des pierres, sur une plage partagée par une frontière raciale invisible. La police refuse d’intervenir, ouvrant la voie à plusieurs jours d’émeutes qui, dans la ville, laissent derrière eux 23 morts parmi les Noirs, 15 parmi les Blancs et des dizaines d’immeubles dévastés. Rapidement, durant ce  » Red Summer « , des dizaines de villes américaines connaissent à leur tour des émeutes raciales. Carl Sandburg prend le parti d’expliquer. Il décrit l’oppression organisée des Noirs, l’immigration imposée, la ségrégation ordinaire, les logements de seconde zone et l’habitude des lynchages. A l’heure où les émeutes raciales tenaillent toujours les Etats-Unis, ce petit livre oublié éclaire l’une des périodes les plus troublées de l’Amérique – celle qui, tenaillée par la question raciale, accompagne la recrudescence du Ku Klux Klan. Il éclaire aussi une pratique journalistique, celle du reportage, qui ne cède jamais au voyeurisme de la violence, d’un auteur et poète qui, par la suite, a obtenu le prix Pulitzer. Babelio

Vous avez dit deux poids deux mesures ?

A l’heure où sort enfin pour la première fois en France avec près d’un siècle de retard …

La traduction des fameuses chroniques de l’écrivain suédo-américain Carl Sandberg pour le Chicago news sur la première émeute noire de l’histoire américaine …

Les treize jours de terreur qui avant de s’étendre à des dizaines de villes dans tous les Etats-Unis (le tristement fameux « été rouge ») feront 23 victimes noires et 15 blanches sans compter les centaines de blessés et dévasteront des quartiers entiers suite à la noyade provoquée d’un jeune Noir au large d’une plage du lac Michigan réservée aux Blancs …

Sur fond de migration massive de noirs issus du sud (500 000 en quelques années), concurrence pour les emplois et le logement avec la classe ouvrière blanche d’origine, utilisation de briseurs de grève noirs, surpeuplement suite au doublement de la population noire en deux ans, plus grand activisme de soldats noirs revenus du front « pour préserver la démocratie », série d’attentats anarchistes et grèves massives suite à la Révolution bolchévique

Publication accompagnée comme il se doit des habituels couplets de nos chasseurs d’ambulances patentés sur « les brutalités policières et émeutes qui embrasent toujours aussi fréquemment le pays » et « viennent de rappeler »,  pour ceux qui « aiment se bercer d’illusions sur l’Amérique ‘post-raciale’, « la triste réalité de ce problème sans fin » …

Pendant que mis à part les groupes protégés, la moindre agression ou brutalité policière sont dénoncées comme racistes face à des suspects qui refusent souvent d’optempérer par les mêmes qui font et vivent confortablement de l’apologie de la violence à longueur de séries télé et de films …

Et qu’avec tant le référendum britannique que la candidature d’un Donald Trump le déni de réalité de nos belles âmes et de nos bons esprits et la véritable invasion migratoire qu’ils ont provoquée viennent de recevoir la réponse que l’on sait …

Qui se souvient …

Que la France « négrophile » qui allait célébrer, sur fond d’exposition coloniale et de zoos humains et à moitié nue dans sa ceinture de sauvageonne, l’égérie des cubistes

Ou les bas fonds si pittoresques du port de Marseille décrits comme un « petit Harlem » « de la citoyenneté et du vivre-ensemble » par  le « clochard céleste, journaliste militant, bourlingeur marxiste » Claude McKay …

Et qui ne trouvait pas, loin de ses anciens esclaves parqués discrètement dans ses DOMTOM (1, 6 million quand même: 14% vs. 500 000 pour les Etats-Unis: 4% et 4 millions pour le Brésil: 35% !) et entre deux massacres coloniaux (dans les deux sens), de mots assez durs déjà pour fustiger le « racisme américain » …

Ne comptait alors pas plus de 5.000 Noirs sur son territoire métropolitain ?

Et qui rappelle …

Les raisons pour lesquelles une France saignée 25 ans plus tard par une nouvelle guerre mondiale …

Avait décidé de « se priver » pour sa reconstruction de « la Force noire » de ses territoires d’outre-mer qui « venait de faire ses preuves sur le champ de bataille » …

A savoir, comme l’avait souligné le général de Gaulle lui-même, qu’il fallait « introduire au cours des prochaines années, avec méthode et intelligence, de bons éléments d’immigration dans la collectivité française » ?

Les émeutes raciales de Chicago, juillet 1919 publiées chez Anamosa
Mohamed
Addict-Culture
9 mai 2016

Les émeutes raciales de Chicago, juillet 1919, est le troisième livre de la toute nouvelle maison d’édition Anamosa. Il s’agit là de la première traduction française (effectuée par Morgane Saysana) des articles que Carl Sandburg a consacré à Chicago avant et après le Red Summer de 1919.

Dans cette série d’articles, Sandburg fait moins oeuvre de journalisme que de sociologie, comme l’indique Christophe Granger dans la préface :

“Il prend le parti de ne pas décrire sur le vif le détail saisissant des émeutes, et pas davantage de les rattacher, comme le font bon nombre de journaux d’alors, à d’obscures menées de bolchéviks poussant sourdement les Noirs à la révolte. Lui opère autrement. Il s’efforce de les rendre intelligibles, ces émeutes ; de soutirer à la cruauté de ce qui s’y joue quelque chose des conditions sociales qui les ont fait naître”

Et c’est ainsi que l’on déambule dans les rues de Chicago pour découvrir pas à pas la condition des Noirs Américains.

Depuis 1916 les États-Unis doivent faire face à la Grande Migration des Noirs du sud vers les grandes villes industrielles du nord. Ce mouvement est qualifié par Loic Wacquant comme “le plus important de l’Histoire contemporaine”. Ce dernier écrit par ailleurs :

“Ce transfert de population a alimenté la formation des grands ghettos urbains et la première poussée des revendications pour l’accès à la pleine citoyenneté des Américains de couleurs”.

Il ne dit rien d’autre que ce que Sandburg avait écrit un siècle plus tôt :

“Sous la pression de la crise démographique la plus grave qu’aucune race et aucune nationalité aient connue au sein d’un quartier de Chicago, la population du secteur déborde, ou plutôt est irrésistiblement expulsée, vers d’autres quartiers.”

et un peu plus loin :

“Quel avenir pour les gens de couleur ? La réponse qui revient le plus souvent et semble faire consensus est celle-ci : Nous avons fait l’ultime sacrifice ; ils n’ont pas eu besoin de nous contraindre ; nos états de service, tout comme Old Glory, le drapeau que nous aimons car il symbolise notre liberté, n’ont pas une seule tâche ; nous sortons des hostilités “blanc comme neige” ; à présent, nous souhaitons voir notre nation honorer la Constitution et la Déclaration d’indépendance.”

Chicago, tout comme d’autres villes du nord, représente pour les Noirs une terre promise loin des agressions raciales et semble aussi incarner une promesse d’emploi.

“De meilleurs emplois, le droit de voter et de voir son  vote comptabilisé lors du dépouillement, l’absence de ségrégation sur la voie publique et dans les transports, une moindre discrimination raciale, une attitude plus tolérante de la part des Blancs, l’égalité des droits en termes d’éducation : voilà quelques-unes des raisons qui attirent un flot continu de gens de couleurs fuyant le Sud.”

Carl Sandburg constate donc au fil de ses enquêtes que les villes du nord ne sont pas aussi tolérantes que les Noirs eux-mêmes auraient pu le croire. La ségrégation, même si elle n’est pas aussi démonstrative que dans les villes du sud, n’en n’est pas moins réelle et plus pernicieuse. A commencer dans l’immobilier, où l’accession à la propriété n’est pas chose aisée :

“Vous autres, vous n’êtes pas admis dans notre société. Personnellement je n’ai rien contre eux (…) mais, vous savez on prévoit de rénover les abords du lac, le réseau de chemins de fer de l’Illinois, et pour le reste ; on ne peut pas se permettre de laisser ces gens là s’installer ici. (…)Loin de nous l’idée de lancer des menaces, mais il faut faire quelque chose, nous tenons à le signaler”

Ce sont ici les mots du porte-parole des intérêts immobiliers.

Sur le marché de l’emploi, les Noirs ne sont pas mieux traités. La ville profite de cette arrivée massive de travailleurs pour remplacer ceux qui sont parti en Europe. Cependant ils n’ont d’autres choix que d’occuper les métiers pénibles que les Blancs refusent d’accomplir.

Donc, dès 1919, Carl Sandburg démontre la dimension tragique, à travers cet environnement social des grandes villes, Chicago en particulier, que les Noirs doivent affronter. Il montre que cette communauté cherche à s’implanter durablement dans une société qui ne les désire pas. Ils nous parle des ces personnes de couleurs qui réussissent, certes, mais aussi des marginaux, de ceux qui demeurent dans les pires conditions de vie et ceux qui s’adonnent aux activités criminelles.

Sandburg démontre aussi la responsabilité de la presse qui n’a de cesse de colporter des rumeurs sans réel fondement sur des agressions, alimentant ainsi la haine envers les Noirs :

“Les articles de presse sur ce qui se passe à Washington citent souvent comme cause des affrontements des agressions de femmes blanches par des soldats noirs. Si cette accusation grave et sordide est répétée jour après jour dans les dépêches qui inondent le pays, elle n’est pourtant fondée sur aucune de ces preuves, éléments de connaissance ou d’information nécessaires à tout tribunal ou toute personne sensée pour parvenir à un verdict ou se forger une opinion.”

Carl Sandburg aborde donc tous les aspects de la vie des afro-américains : de l’emploi en passant par la vie religieuse et associative. Il met l’accent sur une vie qui semble paisible mais qui repose sur un équilibre fragile. Autrement dit, si les Noirs restent à leur place… tout va bien. Il traite aussi les dangers de s’aventurer hors de la “black belt”, ce territoire aux frontières imaginaires et pourtant si bien défini dans la pensée des Blancs. Pour preuve, lorsque le jeune Eugène Williams se retrouve sur un bout de plage qui n’est pas celui qui revient aux Noirs, il est alors assassiné à coup de jets de pierres par la jeunesse blanche. L’équilibre factice est rompu. Toutes ces tensions inhérentes à cette société inégalitaire finissent par devenir de fortes émeutes qui ont pour résultats des centaines de victimes et d’immenses dégâts.

Le travail de Carl Sandburg est particulièrement éclairant sur une situation qui se répète encore de nos jours, non seulement aux États-Unis mais aussi dans d’autres parties du monde où l’étranger est mal ou peu considéré.

Lors d’une allocution devant la commission Kerner sur les émeutes raciales de 1968 à Chicago, le sociologue Kenneth Clark déclare :

“Je lis ce rapport sur les émeutes de Chicago en 1919 et c’est comme si je lisais le rapport de la commission d’enquête sur les désordres à Harlem en 1935, le rapport de la commission d’enquête sur ceux de 1943, le rapport de la commission McCone sur les émeutes de Watts. Je dois sincèrement vous dire, Membres de la commission, qu’on se croirait dans Alice au pays des merveilles, avec le même film qu’on nous repasse éternellement : même analyse, mêmes recommandations, même inaction»

Chicago, Washington, New York 1919, Harlem 1935, Harlem 1943, New York 1964, Philadelphie 1964, Watts 1965, Detroit 1967, Washington, Chicago, Baltimore 1968, Los Angeles 1992, Baltimore 2015.

Voilà donc depuis presque un siècle la ritournelle des soulèvements de la population Afro-Américaine et démontre que la question raciale est toujours présente aux Etats-Unis.

Lorsque Walter Lippman  rédige son introduction à propos du travail de Carl Sandburg il en arrive à la même conclusion :

“Les articles qui suivent reprennent ceux publiés dans les pages du Chicago Daily News, qui avait missionné l’auteur pour enquêter sur la situation trois semaines avant le début des émeutes. Publiée depuis deux semaines, la série arrivait au stade où un ensemble de recommandations constructives aurait été le bienvenu, lorsque les émeutes ont éclaté. Et comme toujours, tout le monde, ou presque, s’est davantage intéressé à la guerre qu’à ce qui l’avait provoquée.”

Carl Sandburg a accompli un travail d’enquête d’une grande justesse, dans un style précis étayé par les chiffres mais aussi une réflexion pleine d’humanisme.

Il parvient à “émouvoir non seulement pour susciter l’indignation, bien que cela soit nécessaire, mais aussi pour faire réfléchir”.

Voir aussi:

LES ÉMEUTES RACIALES DE CHICAGO JUILLET 1919 de Carl Sandburg / Editions Anamosa.
clete

Nyctalopes

juin 2, 2016

Traduction: Morgane Saysana.

Troisième publication de la toute nouvelle maison d’édition Anamosa spécialisée dans les sciences humaines « les émeutes raciales de Chicago » de 1919 est un bien bel ouvrage inédit puisque l’ensemble des textes de Carl Sandburg n’avait jamais été traduit en français.

Chicago, juillet 1919 : un jeune Noir se noie, terrorisé par des adolescents blancs qui commençaient à lui jeter des pierres, sur une plage partagée par une frontière raciale invisible. La police refuse d’intervenir, ouvrant la voie à plusieurs jours d’émeutes qui, dans la ville, laissent derrière eux 23 morts parmi les Noirs, 15 parmi les Blancs et des dizaines d’immeubles dévastés. Rapidement, durant ce  » Red Summer « , des dizaines de villes américaines connaissent à leur tour des émeutes raciales.

L’ouvrage qui se décline en plusieurs parties forme un beau livre où préface, texte proprement dit, puis cahier annexe de fin d’ouvrage avec cartes, photographies et mémorial des victimes offrent un panorama complet des tragiques événements de juillet 1919 à Chicago qui ne sont néanmoins qu’une petite partie des émeutes qui ont secoué et endeuillé le pays cet été là.

La partie centrale et majeure du livre est bien sûr l’écrit de Carl Sandburg qui décrit la condition des Afro-Américains à Chicago au sortir de la guerre. Ils arrivent en grand nombre en pensant que la vie au Nord sera moins difficile que dans le terrible Sud où ils ne sont que les descendants d’esclaves et où les droits minimum ne leur sont pas garantis sans compter l’accès au travail et à la même éducation que la population blanche. Cet afflux à Chicago et dans les grandes métropoles industrielles du Nord se fait sans aucune organisation des autorités qui se contrefoutent bien des conditions de vie des arrivants qui seront forcément mieux lotis dans l’ Illinois que dans le Mississipi ou autres états moyen-moyenâgeux où les lynchages sont monnaie courante. Carl Sandburg explique d’ailleurs que chaque cas de lynchage dans un état du sud est suivi d’arrivées massives en gare de Chicago dans les jours qui suivent.

Carl Sandburg va ainsi montrer les différents aspects de la vie sociale et économique de ces arrivants qui s’ils ne sont pas haïs et méprisés comme en dessous de la ligne Mason-Dixon sont néanmoins largement exploités dans leurs conditions de vie,de travail et dans leurs accès à la propriété ou à un logement décent. Cette partie du livre qui date de l’époque fera le bonheur, bien sûr, des historiens et des sociologues mais aussi de toutes les personnes intéressées par l’Amérique, ses maux, ses fractures et ses paradoxes.

Profane, je vais sûrement faire hurler les puristes mais la partie inoubliable, brillante, c’est l’introduction écrite en février 2016 par Christophe Granger historien, membre du centre d’Histoire sociale du XXème siècle qui réussit un formidable travail de didactique pour les béotiens comme moi en démarrant son propos intitulé « L’Amérique et le démon de la race » par cette phrase : « mais s’il faut le lire encore, si loin après sa parution initiale, c’est peut-être moins pour ce qu’il nous restitue de son époque que pour ce qu’il nous dit de la nôtre ».Un siècle plus tard, on ne compte plus les émeutes raciales qui ont ensanglanté l’histoire des USA avec toujours les mêmes raisons, la ghettoïsation, les différences économiques entre les groupes, le laxisme des autorités, les inégalités sociales, la volonté universelle de médiocres d’écraser pour montrer qu’ils existent.

Si Sandburg, dans cette compilation d’articles qu’il avait écrits pour le Chicago Daily News à l’époque, explique, démontre les conditions qui ont permis l’horreur, Granger, lui, tout en nous apprenant à apprendre de l’Histoire montre les événements avec le recul de l’Historien et donne ainsi des clés indispensables à la compréhension des écrits de Sandburg et du déroulement des jours d’effroi.

On pourrait se dire que ce n’est qu’un phénomène ricain et pourtant l’universalité des maux saute aux yeux.

« Tant que nous n’aurons pas appris à loger tout le monde, à employer tout le monde à un salaire décent et avec un statut professionnel valorisant, à garantir à chacun ses libertés civiles et lui prodiguer une éducation et des divertissements dignes de ce nom, tout ce que nous pourrons dire au sujet du « problème racial » ne restera qu’une sinistre mythologie. »Walter Lippmann août 1919.

Très belle initiative des éditions Anamosa, ouvrage essentiel.

Voir également:

Les émeutes de Chicago en 1919
Zones subversives

3 Juillet 2016

En 1919, des émeutes raciales éclatent à Chicago. Mais les Noirs se révoltent surtout contre leurs conditions de vie. Cet épisode historique fait écho à la situation actuelle.

Les émeutes de Ferguson et de Baltimore s’inscrivent dans une histoire longue. Celle de la révolte des ghettos noirs des Etats-Unis. Le journaliste Carl Sandburg analyse Les émeutes raciales de Chicago de juillet 1919. Ce texte réédité décrit une situation qui n’a pas changé : misère, ségrégation, violence et injustice sociale. Carl Sandburg ne se contente pas de décrire, il analyse les émeutes et leurs causes sociales.

L’historien Christophe Granger présente le contexte d’un récit qui conserve toute son actualité. Durant le « Red Summer », les agressions racistes se multiplient. Des jeunes Blancs attaquent aveuglement des passants noirs. Les émeutes de Chicago sont déclenchées par la noyade d’un jeune Noir agressé par des Blancs. Le policier présent ne réagit pas. Dans les jours qui viennent, les affrontements se multiplient. Les Blancs et les Noirs se battent, avec des morts de chaque côté. L’émeute prend l’allure d’une « guerre raciale ».

Ce Red Summer s’inscrit dans une histoire longue des violences raciales. Les Etats du Sud ont longtemps pratiqué l’esclavage. Des émeutes raciales éclatent pendant la guerre de Sécession. Dans les années 1870, cette violence raciale participe au maintien de la ségrégation et des rapports sociaux. Ces agressions visent à faire fuir les élites noires.

Dans les années 1910, Chicago devient le centre de la « question raciale ». Cette métropole accueille les familles noires qui fuient les Etats ségrégationnistes du Sud. Mais la « terre promise » devient le ghetto noir de Chicago. La misère, des logements dégradés et des mauvaises conditions de travail installent les Noirs dans une marginalité. Ils intériorisent une infériorité par rapport aux Blancs.

Racisme et exploitation

Au début du XXe siècle, la population noire fuit les Etats du Sud avec leur racisme et leur passé esclavagiste. Les gens de couleurs se réfugient dans les grandes villes du Nord comme Chicago. Ils fuient la misère et le racisme. « Pour beaucoup de ceux qui ont gagné le Nord, la promesse d’un salaire et d’un emploi vient après le désir de fuir les lynchages », décrit Carl Sandburg. Les population noire espère trouver davantage d’égalité et d’opportunités dans les villes du Nord.

Les populations noires ont des difficultés d’accès au logement. Leur arrivée massive peut influencer le prix de l’immobilier. Les propriétaires rénovent les logements pour augmenter les prix. Inversement, l’arrivée massive d’une population noire peut contribuer à la diminution des loyers dans un quartier. Les agents immobiliers peuvent alors s’opposer à la présence des Noirs. Ils instrumentalisent l’antagonisme racial à des fins commerciales.

Les personnes de couleur doivent se contenter d’accepter les emplois les moins qualifiés et rémunérés. Les postes à pourvoir se situent dans les fonderies, les aciéries, le bâtiment et les usines qui demandent en permanence des travailleurs peu qualifiés. Les travailleurs immigrés issus des pays européens aspirent à revenir dans leur pays d’origine pour retrouver leur famille. Pour reconstituer la main d’œuvre à exploiter, le patronat doit désormais puiser dans la population noire. « L’essentiel de ce qu’on considère comme une question raciale est au fond un problème de main d’œuvre », analyse Carl Sandburg. L’accès au marché de l’emploi et l’égalité salariale pour les travailleurs noirs se situent au cœur de la « question raciale ».

Les écrits des personnes de couleur insistent sur l’importance de l’égalité économique pour régler le problème racial. Les gens de couleur insistent sur l’accès à l’emploi et à un revenu décent. « Ils tiennent en horreur la ségrégation dans les transports issue des lois Jim Crow, mais aussi les lynchages et tous les actes de discrimination raciale, parce que derrière cela, ils savent bien que, même dans le Nord, hommes et femmes de couleur ont peu de chances d’obtenir des emplois qualifiés, et même non qualifiés », observe Carl Sandburg.

Race et inégalités sociales

Les femmes de couleur travaillent surtout dans l’industrie manufacturière. « Les chapeaux de poupée, les abat-jour, la mercerie : voilà trois branches de l’industrie manufacturière où la main d’œuvre de couleur s’est introduite dans les usines et s’est aussi mise à travailler à domicile », décrit Carl Sandburg. Les hôtels et les restaurants embauchent également des aides de cuisine, des serveuses et des femmes de ménage. L’industrie de la viande emploie aussi des travailleuses de couleur. Les femmes noires doivent souvent se contenter des travaux mécanisés ou manuels. « Les ouvrières de couleur interviennent aux étapes de fabrication que les femmes blanches refusent d’effectuer », commente un observateur du monde industriel. Les femmes de couleur effectuent les tâches les plus ingrates et les moins bien rémunérées.

Les propriétaires des logements augmentent les loyers lorsque leurs locataires sont noirs. Quelles que soient les causes économiques, « le Nègre à Chicago, moins bien payé que les travailleurs blancs et plus limité dans les emplois qui s’offrent à lui, paie un loyer relativement plus élevé », indique une enquête sur le logement. Des travailleurs noirs s’organisent dans des syndicats et luttent pour l’égalité économique. « Leur hypothèse est que, une fois l’égalité des races admise sur le plan économique, elle s’imposera ensuite sans difficultés aux plans social, immobilier, dans les transports, le logement et l’éducation », souligne Carl Sandburg.

Ce livre montre bien les causes sociales de la révolte. Ces émeutes ne s’expliquent donc pas par une dimension raciale. « On le voit : invoquer la « race » pour expliquer les émeutes de Chicago, et toutes celles qui leur ressemble, c’est prendre l’effet pour la cause », analyse Christophe Granger. Une racialisation des relations sociales s’impose. C’est la façon « dont les différences raciales, loin de relever de vérités biologiques ou naturelles, ont été érigées en principe légitime d’organisation, de description et de classification des faits sociaux », observe Christophe Granger.

La race est devenue un problème pour mieux occulter les inégalités sociales. Une enquête sociologique montre au contraire les causes sociales et politiques des émeutes. Le maire de Chicago, lié à la mafia, a mis en place un véritable système clientéliste pour attribuer les logements et les emplois. Ces émeutes s’expliquent également par les gangs de jeunes blancs qui saisissent l’occasion pour se déchaîner. Mais la dimension ouvertement raciste n’est pas évidente.

Révolte sociale contre racialisation

La description de Carl Sandburg tranche avec le bavardage postmoderne des racialisateurs qui dominent désormais l’extrême gauche. Toute une mouvance sous-gauchiste, incarnée par le Parti des Indigènes de la République (PIR), insiste sur une vision raciale de la société à travers une idéologie identitaire. L’esclavage et le colonialisme suffisent alors à expliquer la situation des quartiers populaires. Les « racisés » sont simplement les victimes de représentations postcoloniales. Mais, dans le monde réel, ce sont les inégalités sociales qui expliquent les émeutes dans les quartiers populaires.

Le PIR et ses amis gauchistes gomment les clivages sociaux et les rapports de classe pour ne voir que des différences entre les races. Le PIR comprend surtout une petite bourgeoisie intellectuelle qui a trouvé un créneau pour obtenir des postes de pouvoir et de reconnaissance dans les partis de gauche. Ils n’évoquent jamais les problèmes concrets des quartiers populaires comme la précarité ou le mal-logement. Ils préfèrent pérorer sur une affirmation identitaire. Mais la véritable révolte reste toujours sociale.

L’approche identitaire du PIR ne débouche logiquement vers aucune lutte sociale. Ils proposent uniquement une Marche de la dignité pour affirmer un statut de « racisé ». La posture postmoderne consiste surtout à pleurnicher sur son sort et à cumuler les oppressions pour organiser un colloque sur l’intersectionalité. En revanche, il existe aussi de véritables révoltes comme à Ferguson ou à Baltimore, mais aussi en région parisienne en 2005. Les analyses de Carl Sandburg peuvent s’appliquer également à ces émeutes récentes. La misère, la précarité, le mépris des institutions, le mal-logement, la ségrégation sociale expliquent la colère.

Les émeutes et les révoltes ne relèvent pas uniquement de l’évènement ponctuel voué à l’oubli. « Elles sont au contraire l’arête vive d’un monde d’inégalités, de misère et de violences savamment organisé. Elles sont le produit et le symptôme de ce contre quoi elles se lèvent », analyse Christophe Granger. Des mouvements de révolte spontanée vont éclater à nouveau. Mais cette contestation doit embraser l’ensemble des classes populaires. Les races servent aussi à diviser les prolétaires qui ont pourtant le même intérêt à abattre la société marchande. Une solidarité de classe, au-delà des races, se construit dans les révoltes sociales.

Source : Carl Sandburg, Les émeutes raciales de Chicago. Juillet 1919, traduit par Morgane Saysana, Anamosa, 2016

Voir encore:

Trois romans et quelques centaines de poèmes seulement auront suffi à Claude McKay, écrivain noir américain d’origine jamaïquaine, pour devenir l’une des figures de proue du mouvement Harlem Renaissance, qui dans l’entre-deux-guerres amorça l’émancipation culturelle et politique de la communauté afro-américaine et influença le courant de la négritude d’Aimé Césaire et de Léopold Sédar Senghor.

Dans ce bouillonnement créatif, le jazz, l’art, la photographie, la mode et, bien sûr, la littérature furent plus que des expressions privilégiées pour raconter les multiples vies de l’homme noir, de véritables armes au service de la reconquête d’une identité. Celle de Claude McKay est multiple, clochard céleste, journaliste militant, bourlingeur marxiste – il résida en URSS dans les années 30, où il rencontra Trotski lors de la 4e Internationale communiste -, chroniqueur de la rue. C’est de tout cela qu’est fait son verbe vagabond. Celui de Home To Harlem, qui lui vaut, en 1928, le Harmon Gold Award Of Literature, et celui de Banjo, en 1929, où il dépeint le Marseille cosmopolite où il vécut.

Banjo – du surnom de son héros, un docker noir qui, dans les bas-fonds de la cité phocéenne, s’évertue à monter un groupe de jazz -, croque un Marseille qui n’existe plus, un quartier interlope, la Fosse, situé entre le Vieux-Port et la Joliette, que l’occupant nazi rasera en 1943 pour purifier le « cloaque » du « chancre de l’Europe ». Car ce quartier réservé, à l’image du French Quarter de La Nouvelle-Orléans, est depuis 1865 le lieu de tous les plaisirs, de tous les dangers et de l’amarrage, dans les années 20, de cette « infernale musique noire qui rythme tous les bruits », comme l’écrira le romancier marseillais André Suarès. « Bars à passe en toile de fond, cafés de quartier qui émettent le son d’un « fox-trot populaire » provenant de pianos mécaniques çà et là dans « Boody Lane » qui semble proclamer au monde entier que la chose la plus merveilleuse était le bordel. […] Oh, Shake That Think, Jelly r-o-o-o-o-oll ! Tem, tem, ti-toum, tim-ti-tim, toum, tem… »

Claude McKay n’a pas son pareil pour dire la bouillonnante ville-monde, ce « petit Harlem », où vivent, aiment et meurent voyous provençaux, bandits corses et italiens, dockers africains, marins, filles de joie et artistes du monde entier. Son écriture visionnaire, chaloupée et enivrante, construite, avec ses solos, comme un air de jazz, assène, près de quatre-vingt-dix ans plus tard, des questionnements toujours actuels. Ceux de la citoyenneté et du vivre-ensemble. Sa lecture ne s’en révèle que plus indispensable.

Banjo, de Claude McKay, L’Olivier, 380 p., 14,90 €.

Voir de plus:

Etats-Unis : deux Afro-Américains tués par la police en deux jours
Euronews

07/07/16

Les tensions raciales sont une fois encore exacerbées aux Etats-Unis après de nouvelles bavures policières. Deux jours seulement après le drame survenu en Louisiane, un autre Afro-Américain a été tué par la police dans le Minesota. Arrêté après avoir passé un feu rouge, Philando Castile, un homme de 32 ans a été abattu dans sa voiture. Selon sa compagne, qui a commencé à filmer avec son téléphone portable juste après le tir, le conducteur venait d’avertir l’agent qu’il détenait une arme avec licence et cherchait ses papiers.

Dans la ville de Bâton-Rouge, en Louisiane, l‘émotion et l’indignation sont tout aussi fortes. C’est sur le parking d’un centre commercial qu’un vendeur à la sauvette afro-américain a été abattu de plusieurs balles par des policiers. Des dizaines de personnes ont manifesté pour réclamer justice.

“Nous allons prier pour la paix, pour l’unité. Mais je veux que vous sachiez que cela ne s’arrêtera pas là, leur a promis Denise Marcelle, une élue de la chambre des Représentants. Nous voulons que justice soit faite, nous voulons de la transparence. Je n’arrêterai pas jusqu‘à ce que je découvre ce qui s’est passé, et les responsables seront poursuivis.”

Sans attendre une enquête locale, le département américain de la Justice a ouvert une enquête à l‘échelle fédérale pour déterminer les responsabilités des deux policiers, qui ont été suspendus.

Les forces de l’ordre avaient été alertées par un appel indiquant qu’un homme brandissait une arme sur le parking. Interpellé et plaqué au sol, Alton Sterling, un vendeur ambulant de 37 ans, a tenté de résister et a été tué à bout portant.

Dans la vidéo-amateur, on entend l’un des policiers s‘écrier “il est armé !” avant que son collègue n’abatte l’homme de plusieurs coups de feu.

Voir de plus:

Un réfugié nigérian battu à mort en Italie lors d’une agression raciste
Europe 1

07 juillet 2016

Emmanuel Chidi, 36 ans, a été pris à partie et battu à mort à Formi par un supporter « ultra » du club de football local.
Un réfugié nigérian, âgé de 36 ans, a été battu à mort lors d’une agression racisteà Fermo dans le centre de l’Italie, a indiqué mercredi le maire de la ville Paolo Calcinaro.

Le maire effondré. « En tant que maire d’une ville accueillante et ouverte depuis toujours à l’intégration, j’ai l’impression de plonger dans un cauchemar », a déclaré le maire peu après l’annonce de la mort de ce jeune réfugié, Emmanuel Chidi. Ce dernier se promenait mardi dans le centre de cette petite ville des Marches, accompagné de sa fiancée âgée de 24 ans, lorsqu’il a été violemment pris à partie par un homme identifié comme un supporter « ultra » de l’équipe de football local, selon l’agence italienne Agi.

Frappé à la tête. Insulté par des propos racistes, lui et sa jeune compagne, il a répondu verbalement à ces provocations, avant d’être frappé à la tête par cet homme dont l’identité n’a pas été révélée. Ce dernier a continué à le frapper alors que le jeune Nigérian se trouvait à terre. Hospitalisé dans un état grave, ce dernier est mort mercredi sans avoir repris connaissance.

Soutenu par une ONG catholique. Emmanuel Chidi et sa compagne se trouvaient à Fermo depuis huit mois, accueillis dans un centre de réfugiés de la Caritas, ONG catholique. Ils avaient fuit leur pays et la jeune femme avait perdu son bébé juste après une difficile traversée de la Méditerranée. Des centaines de réfugiés arrivent presque chaque jour sur les côtes italiennes, dont de nombreux Nigérians.

Sur le même sujet :
Royaume-Uni : les incidents racistes en hausse depuis le référundum
Insultes racistes dans un tram de Manchester, la vidéo qui choque l’Angleterre

Voir enfin:

La France après la guerre

La politique de la France en matière de naturalisation

L’abrogation des lois de Vichy suscite de nombreuses polémiques sur la conception des textes à adopter, sur les critères de leur mise en œuvre et sur la détermination des autorités compétentes. Dans les débats sur la politique d’immigration et de naturalisation, l’approche ethnique reste souvent présente et s’oppose aux conceptions égalitaires.

La loi qui avait permis de déchoir de la nationalité les résistants (dont de Gaulle…) est abrogée dès avril 1943 par la France Libre, et les personnes déchues sont réintégrées. L’abrogation de la loi de dénaturalisation provoque davantage de controverses. Le ministre de la Justice de la France Libre, de Menthon, considère en 1943 que l’annulation des dénaturalisations « pourrait dans certains cas présenter les plus sérieux inconvénients… Les naturalisations trop nombreuses, dans les années qui ont immédiatement précédé la guerre, d’éléments israélites douteux, ont donné prétexte à un antisémitisme qui peut poser au jour du retour un certain problème. Ce ne serait pas y parer par avance que d’annuler a priori toutes les mesures de retrait qui sont intervenues. »

Le Comité juridique de la France Libre adopte début 1944 un texte qui contredit ce point de vue et propose l’abrogation pure et simple des textes de Vichy. Les allers-retours entre les structures débouchent finalement sur un texte le 24 mai 1944 qui va dans le sens du Comité juridique et tous les dossiers de dénaturalisation sont réexaminés.

Les points de vue sur les nouvelles naturalisations sont encore plus contradictoires. Les dossiers s’accumulent (200 000 en 1944) dans les préfectures et le Garde des Sceaux demande leur remontée au ministère. Une Commission interministérielle est créée le 17 mars 1945 pour dégager les principes à adopter.

Se mêlent les débats sur les naturalisations et sur l’immigration. De Gaulle déclare en 1945 que « Le manque d’hommes et la faiblesse de la natalité française sont la cause profonde de nos malheurs… et l’obstacle principal qui s’oppose à notre redressement. » Il trace un grand plan afin « d’appeler à la vie les douze millions de beaux bébés qu’il faut à la France en dix ans … et d’introduire au cours des prochaines années, avec méthode et intelligence, de bons éléments d’immigration dans la collectivité française. » Un Haut Comité consultatif de la population et de la famille est créé en avril 1945. Il est dirigé par Mauco, qui s’est distingué avant et surtout pendant la guerre par ses points de vue racistes et antisémites. Aux principes égalitaires de la politique de l’immigration de la Troisième République, il oppose la nécessité d’un objectif de protection ethnique. Il collabore à L’Ethnie française jusqu’en 1943, où il publie en 1942 un article hallucinant sur les caractéristiques ethniques des Russes, des Arméniens et des Juifs – qui les rendent bien sûr inassimilables1 –, avant de rejoindre les FFI au début de 1944. Il est désormais chargé de mettre en place la nouvelle politique de l’immigration. Il utilise des études anthropologiques pour déterminer l’assimilabilité et donc la sélection des immigrés selon leur origine. Il conclut que puisqu’il est impossible de mener avec certitude une politique d’immigration totalement objective, « la position la plus sûre et qui doit permettre d’écarter tout risque de modifier profondément la population française et tout déboire du point de vue culturel, est certainement celle qui consiste à rechercher des immigrants dont le type ethnique est déjà présent dans la mosaïque française », c’est-à-dire celle de 1881-1891, considérée comme équilibrée ! Le Haut Comité décide que l’entrée des immigrés se fera selon un ordre de « désirabilité » déterminé, selon les nationalités, et des pourcentages sont fixés pour chacune d’entre elles. Les réfugiés politiques et les fugitifs sont considérés comme suspects.

En matière de naturalisation, il prône les mêmes principes. Le bureau du Sceau naturalise en priorité les résistants et les combattants de la France Libre. Mauco envoie une note pour souligner que cela conduit à naturaliser une proportion considérable de Méditerranéens, Arméniens et Israélites russes ou polonais. Il faut au contraire une politique d’ensemble qui privilégie les Nordiques, les travailleurs agricoles et les mineurs. De Gaulle tranche en faveur d’une politique d’ensemble et s’adresse en juin 1945 au nouveau garde des sceaux, Teitgen, « pour que les naturalisations soient effectuées selon une directive d’ensemble. Il conviendrait notamment de ne plus les faire dépendre exclusivement de l’étude de cas particuliers, mais de subordonner le choix des individus aux intérêts nationaux dans les domaines ethnique, démographique, professionnel et géographique. »

Lettre adressée par le Général de Gaulle à Pierre-Henri Teitgen,
garde des Sceaux, le 12 juin 1945

Le Haut Comité consultatif de la Population et de la Famille étudie actuellement des projets qui constitueront son avis en ce qui concerne la politique du Gouvernement en matière d’immigration.
Dès à présent il importe que les naturalisations soient effectuées selon une directive d’ensemble. Il conviendrait notamment de ne plus les faire dépendre exclusivement de l’étude des cas particuliers, mais de subordonner le choix des individus aux intérêts nationaux dans les domaines ethnique, démographique, professionnel et géographique.

a) Sur le plan ethnique, limiter l’afflux des Méditerranéens et des Orientaux qui depuis un demi-siècle ont profondément modifié la structure humaine de la France. Sans aller jusqu’à utiliser comme aux États-Unis [qui ont connu les mêmes préoccupations]* un système rigide de quotas, il est souhaitable que la priorité soit accordée aux naturalisations nordiques (Belges, Luxembourgeois, Hollandais, Suisses, Danois, Scandinaves, Islandais, Anglais, Allemands, etc.). [Si on se réfère à la composition de la population étrangère aux recensements de 1881-1891, où les sources d’émigration s’équilibraient]. Étant donné le grand nombre de dossiers actuellement en instance dans les préfectures, on pourrait envisager une proportion de 50 % de ces éléments.

b) Sur le plan professionnel, la France a surtout besoin de travailleurs directement producteurs : agriculteurs, mineurs, ouvriers du bâtiment, etc. D’autre part, pour conserver au pays son pouvoir d’assimilation, il est souhaitable que les professions libérales, commerciales, banquières, etc. ne soient pas trop largement ouvertes aux étrangers. C’est dans la mesure où les étrangers peuvent se donner en France des cadres intellectuels et économiques – même naturalisés – qu’ils conservent davantage leur particularisme. Il y a intérêt à limiter les naturalisations dans ces professions, et d’une manière plus générale, dans les professions urbaines.

c) Sur le plan démographique, il importe de naturaliser des individus jeunes ou ayant des enfants.
[Il n’est pas souhaitable d’accorder la nationalité française à des individus de plus de 70 ans.]

d) Sur le plan géographique, limiter [très] strictement les naturalisations dans les villes, spécialement à Paris, Marseille, Lyon, où l’afflux des étrangers n’est pas désirable pour de multiples raisons. Par contre, les naturalisations doivent être suscitées et multipliées en province et spécialement dans les milieux ruraux.
Je vous prie de vouloir bien donner des instructions aux préfectures pour que l’étude et l’envoi des dossiers s’inspirent de ces directives et pour que soient suscitées au besoin les naturalisations désirables.

Ch. de Gaulle

* Sont barrés entre crochets les passages du projet de Mauco qui n’ont pas été repris dans la lettre de Charles de Gaulle.

La Commission interministérielle fixe à 45 000 le nombre de naturalisations, soit 130 000 acquisitions de nationalité en incluant les procédures automatiques ou déclaratives. Cela correspond au nombre de nouveaux immigrés, de sorte que la proportion Français/étrangers reste identique… Elle tente de dégager les principes d’attribution. Chaque ministère pondère différemment les critères de situation de famille, de profession ou de nationalité d’origine. Finalement, les instructions publiques données aux préfectures fixent une priorité pour :

  • Les anciens combattants de 1939-45 et ceux qui ont joué un rôle dans la résistance.
  • Les parents de trois enfants et étrangers et âgés de moins de 25 ans aptes au service militaire.
  • Les parents de deux enfants et étrangers et âgés de 25 à 30 ans aptes au service militaire.

Un critère complémentaire de nationalité d’origine est ajouté.

Une circulaire du Haut Comité demande au ministère de la Justice d’accélérer les naturalisations particulièrement désirables et utiles : éléments nordiques, travailleurs directement productifs, en limitant l’étude des candidatures moins désirables : professions commerciales, libérales, artisanales, urbaines, en particulier des grandes villes.
Circulaires, instructions, notes et réponses traduisent la poursuite des débats entre Mauco, du Haut Comité, et Teitgen, du ministère de la Justice.

Un nouveau code de la nationalité est élaboré en 1945 et remplace celui de 1927. Très détaillé, il reflète les préoccupations démographiques et la volonté de renforcer le contrôle préalable de l’Etat sur les acquisitions de nationalité. Le délai de résidence est porté de trois à cinq ans (sauf exceptions), et quatre critères de recevabilité s’ajoutent : résidence effective, moralité, assimilation et bon état de santé. La gestion des naturalisations est retirée au ministère de la Justice et attribuée au ministère de la Population, créé en décembre 1945.

À cette date, il y a :
200 000 dossiers de naturalisations en instance
500 000 dossiers de déclaration en instance
90 000 dossiers à instruire annuellement
36 000 consultations juridiques
30 000 changements de noms
plus les interventions des cabinets, des parlementaires, etc.

Le rythme des naturalisations s’accélère considérablement : 17 351 en 1946, 83 317 en 1947, année-record, 58 823 en 1948. Le total des acquisitions de la nationalité française atteint 38 869 en 1946, 111 736 en 1947, 70 925 en 1948. Priorité absolue est donnée aux résistants, aux mineurs polonais, puis aux travailleurs agricoles. Mais l’impératif démographique conduit à des naturalisations massives. Les dossiers sont traités par les préfectures, puis transmis au ministère de la Population qui les traite selon l’ordre de priorité établi par le Haut Comité. D’abord ceux des ouvriers mineurs, des combattants et des familles de trois enfants, puis les autres selon l’âge, la situation familiale et professionnelle. En 1947, le taux de décision positive s’élève à 93,3 %. Cette même année, les industriels, commerçants et ouvriers de la petite industrie représentent 42,2 % du total des hommes naturalisés, les agriculteurs et ouvriers agricoles 17,2 %, les mineurs 9 %.

Le rythme se ralentit à partir de 1947-48. Au début des années cinquante, la Guerre froide et la réintégration du critère ethnique (favoriser les ressortissants d’Europe septentrionale) conduisent à faire chuter le taux de décision positive : 80 % en 1950-51 ; 63,5 % en 1952-53-54. À partir de 1953 cependant, de nouvelles directives plus libérales (abandon du critère de l’origine nationale) sont données et le taux d’acceptation remonte.

Les documents sur la naturalisation de Mendel et Mirla Milewski sont visibles dans la section documents.

Sources :
La France et ses étrangers. L’aventure d’une politique de l’immigration de 1938 à nos jours, Patrick Weil, Folio actuel, 1995.
Qu’est-ce qu’un Français ? Histoire de la nationalité française depuis la Révolution, Patrick Weil, Grasset, 2002.

1. Voir Patrick Weil, Qu’est-ce qu’un Français ? Histoire de la nationalité française depuis la Révolution, Grasset, 2002

Voir par ailleurs:

The 1919 race riots

Ken Armstrong

The Chicago Tribune

They were separated by a line unseen and a law unwritten: The 29th Street beach was for whites, the 25th Street beach for blacks. An invisible boundary stretched from the sand into Lake Michigan, parting the races like Moses’ staff parted the Red Sea. On this stifling hot summer Sunday, Eugene Williams, a black teenager, drifted south of that line while swimming with friends. Whites picked up rocks and let fly. Some accounts say Williams was hit on the head and went under. Others say he became tired and was too afraid to come ashore. Either way, he drowned, touching off the deadliest episode of racial violence in Chicago history.

For five days it raged, mostly on the South Side. White mobs attacked isolated blacks. Blacks attacked isolated whites. John Mills, a black Stockyards worker, was riding home when a mob stopped his streetcar and beat him to death. Casmero Lazeroni, a white peddler, was pulled from his horse-drawn wagon and stabbed to death. Thirty-eight people died–23 blacks and 15 whites. By the time the National Guard and a rainstorm brought the riots to an end, more than 500 people had been injured, wounded blacks outnumbering whites by a ratio of about 2-1.Several factors had heightened tension between the races. Drawn by the promise of employment and dignity, Chicago’s black population more than doubled from 1916 to 1918. Blacks had balked at joining white-controlled unions, and in the face of violence, black leaders had begun preaching self-defense instead of self-control. But, most important of all, housing in the city’s narrow « Black Belt, » which stretched south of the Loop, had not kept pace. When blacks began moving into white neighborhoods, whites responded violently, bombing 26 homes in the two years preceding the riot.

One of the riot’s great mysteries is whether the city’s future boss of bosses, Richard J. Daley, participated in the violence. At the time, Daley belonged to the Hamburgs, a Bridgeport neighborhood club whose members figured prominently in the fighting. In later years, Daley repeatedly was asked what he did during the riots. He always refused to answer.

Voir aussi:

“Chicago and Its Eight Reasons”: Walter White Considers the Causes of the 1919 Chicago Race Riot

History matters

As U.S. soldiers returned from Europe in the aftermath of World War I, scarce housing and jobs heightened racial and class antagonisms across urban America. African-American soldiers, in particular, came home from the war expecting to enjoy the full rights of citizenship that they had fought to defend overseas. In the spring and summer of 1919, murderous race riots erupted in 22 American cities and towns. Chicago experienced the most severe of these riots. The Crisis, published by the NAACP, responded to the Chicago race riot with a major article in October 1919, “Chicago and Its Eight Reasons.” Author Walter White, then assistant executive secretary of the NAACP, described eight causes of the riot and concluded that tensions had increased in the city partially in response to the influx of African Americans. Though sympathetic to the new migrants’ plight, White’s article criticized both African-American newcomers to Chicago and the city’s black politicians. White also concluded, approvingly, that some black citizens, with a newfound spirit of independence, chose to retaliate against the pervasive attacks by white Chicagoans rather than remain passive victims. In this October 1919 article in the Crisis, the NAACP national magazine, the organization’s assistant executive secretary, Walter White, asserts that the black population had been made the scapegoat in the wake of the violence. He lists eight causes for the riot, with “race prejudice” being the foremost.

Many causes have been assigned for the three days of race rioting, from July 27 to 30 in Chicago, each touching some particular phase of the general condition that led up to the outbreak. Labor union officials attribute it to the action of the packers, while the packers are equally sure that the unions themselves are directly responsible. The city administration feels that the riots were brought on to discredit the [William Hale] Thompson forces, while leaders of the anti-Thompson forces, prominent among them being State’s Attorney Maclay Hoyne, are sure that the administration is directly responsible. In this manner charges and counter-charges are made, but, as is usually the case, the Negro is made to bear the brunt of it all—to be “the scapegoat.” A background of strained race relations brought to a head more rapidly through political corruption, economic competition and clashes due to the overflow of the greatly increased colored population into sections outside of the so-called “Black Belt,” embracing the Second and Third Wards, all of these contributed, aided by magnifying of Negro crime by newspapers, to the formation of a situation where only a spark was needed to ignite the flames of racial antagonism. That spark was contributed by a white youth when he knocked a colored lad off a raft at the 29th Street bathing beach and the colored boy was drowned.

Four weeks spent in studying the situation in Chicago, immediately following the outbreaks, seem to show at least eight general causes for the riots, and the same conditions, to a greater or less degree, can be found in almost every large city with an appreciable Negro population. These causes, taken after a careful study in order of their prominence, are:

1. Race Prejudice.

2. Economic Competition.

3. Political Corruption and Exploitation of Negro Voters.

4. Police Inefficiency.

5. Newspaper Lies about Negro Crime

6. Unpunished Crimes Against Negroes.

7. Housing.

8. Reaction of Whites and Negroes from War.

Some of these can be grouped under the same headings, but due to the prominence of each they are listed as separate causes.

Prior to 1915, Chicago had been famous for its remarkably fair attitude toward colored citizens. Since that time, when the migratory movement from the South assumed large proportions, the situation has steadily grown more and more tense. This was due in part to the introduction of many Negroes who were unfamiliar with city ways and could not, naturally, adapt themselves immediately to their new environment. Outside of a few sporadic attempts, little was done to teach them the rudimentary principles of sanitation, of conduct or of their new status as citizens under a system different from that in the South. During their period of absorption into the new life, their care-free, at times irresponsible and sometimes even boisterous, conduct caused complications difficult to adjust. But equally important, though seldom considered, is the fact that many Southern whites have also come into the North, many of them to Chicago, drawn by the same economic advantages that attracted the colored workman. The exact figure is unknown, but it is estimated by men who should know that fully 20,000 of them are in Chicago. These have spread the virus of race hatred and evidences of it can be seen in Chicago on every hand. This same cause underlies each of the other seven causes.

With regard to economic competition, the age-long dispute between capital and labor enters. Large numbers of Negroes were brought from the South by the packers and there is little doubt that this was done in part so that the Negro might be used as a club over the heads of the unions. John Fitzpatrick and Ed Nockels, president and secretary, respectively, of the Chicago Federation of Labor, and William Buck, editor of the New Majority, a labor organ, openly charge that the packers subsidized colored ministers, politicians and Y. M. C. A. secretaries to prevent the colored workmen at the stockyards from entering the unions. On the other hand, the Negro workman is not at all sure as to the sincerity of the unions themselves. The Negro in Chicago yet remembers the waiters’ strike some years ago, when colored union workers walked out at the command of the unions and when the strike was settled, the unions did not insist that Negro waiters be given their jobs back along with whites, and, as a result, colored men have never been able to get back into some of the hotels even to the present day. The Negro is between “the devil and the deep blue sea.” He feels that if he goes into the unions, he will lose the friendship of the employers. He knows that if he does not, he is going to be met with the bitter antagonism of the unions. With the exception of statements made by organizers, who cannot be held to accountability because of their minor official connection, no statements have been made by the local union leaders, outside of high sounding, but meaningless, protestations of friendship for the Negro worker. He feels that he has been given promises too long already. In fact, he is “fed up” on them. What he wants are binding statements and guarantees that cannot be broken at will.

With the possible exception of Philadelphia, there is probably no city in America with more of political trickery, chicanery and exploitation than Chicago. Against the united and bitter opposition of every daily newspaper in Chicago, William Hale Thompson was elected again as mayor, due, as was claimed, to the Negro and German vote. While it is not possible to state that the anti-Thompson element deliberately brought on the riots, yet it is safe to say that they were not averse to its coming. The possibility of such a clash was seen many months before it actually occurred, yet no steps were taken to prevent it. The purpose of this was to secure a two-fold result. First, it would alienate the Negro set from Thompson through a belief that was expected to grow among the colored vote when it was seen that the police force under the direction of the mayor was unable or unwilling to protect the colored people from assault by mobs. Secondly, it would discourage the Negroes from registering and voting and thus eliminate the powerful Negro vote in Chicago. Whether or not this results remains to be seen. In talking with a prominent colored citizen of Chicago, asking why the Negroes supported Thompson so unitedly, his very significant reply was:

“The Negro in Chicago, as in every other part of America, is fighting for the fundamental rights of citizenship. If a candidate for office is wrong on every other public question except this, the Negroes are going to vote for that man, for that is their only way of securing the things they want and that are denied them.”

The value of the Negro vote to Thompson can be seen in a glance at the recent election figures. His plurality was 28,000 votes. In the second ward it was 14,000 and in the third 10,000. The second and third wards constitute most of what is known as the “Black Belt.”

The fourth contributing cause was the woeful inefficiency and criminal negligence of the police authorities of Chicago, both prior to and during the riots. Prostitution, gambling and the illicit sale of whisky flourish openly and apparently without any fear whatever of police interference. In a most dangerous statement, State’s Attorney Maclay Hoyne, on August 25, declared that the riots were due solely to vice in the second ward. He seemed either to forget or to ignore the flagrant disregard of law and order and even of the common principles of decency in city management existing in many other sections of the city.

All of this tended to contribute to open disregard for law and almost contempt for it. Due either to political “pull” or to reciprocal arrangements, many notorious dives run and policemen are afraid to arrest the proprietors.

During the riots the conduct of the police force as a whole was equally open to criticism. State’s Attorney Hoyne openly charged the police with arresting colored rioters and with an unwillingness to arrest white rioters. Those who were arrested were at once released. In one case a colored man who was fair enough to appear to be white was arrested for carrying concealed weapons, together with five white men and a number of colored men. All were taken to a police station; the light colored man and the five whites being put into one cell and the other colored men in another. In a few minutes the light colored man and the five whites were released and their ammunition given back to them with the remark, “You’ll probably need this before the night is over.”

Fifth on the list is the effect of newspaper publicity concerning Negro crime. With the exception of the Daily News, all of the papers of Chicago have played up in prominent style with glaring, prejudice-breeding headlines every crime or suspected crime committed by Negroes. Headlines such as “Negro Brutally Murders Prominent Citizen,” « Negro Robs House“ and the like have appeared with alarming frequency and the news articles beneath such headlines have been of the same sort. During the rioting such headlines as ”Negro Bandits Terrorize Town,“ « Rioters Burn 100 Homes—Negroes Suspected of Having Plotted Blaze” appeared. In the latter case a story was told of witnesses seeing Negroes in automobiles applying torches and fleeing. This was the story given to the press by Fire Attorney John R. McCabe after a casual and hasty survey. Later the office of State Fire Marshall Gamber proved conclusively that the fires were not caused by Negroes, but by whites. As can easily be seen such newspaper accounts did not tend to lessen the bitterness of feeling between the conflicting groups. Further, many wild and unfounded rumors were published in the press—incendiary and inflammatory to the highest degree, a few of them being given below in order to show their nature. Some are:

Over 1,000 Negroes had been slain and their bodies thrown in “Bubbly Creek” and the Chicago River.

A Negro had been lynched and hanged from a “Loop” building overlooking Madison Street.

A white woman had been attacked and mutilated by a Negro on State Street.

A Negro woman had been slain, her breasts cut off and her infant had been killed by having its brains dashed out against a wall.

A white child had been outraged by a colored man.

A white child had been kidnapped by a band of colored men and its body later found, badly mutilated and dismembered.

Immediately following the riots, a white woman was murdered in Evanston, Ill. Immediately the crime was laid at the door of a colored man with whom the woman had been intimate a number of years. Pitiful stories were told of the woman waiting for hours on street corners for “just one look at her Billiken-like, mulatto lover.” played up under headlines such as “Confession Expected Today From Negro Suspect,” « Negro Suspect Rapidly Weakening“ and the like which clearly led one to believe that the colored man was guilty. A few days later, in an obscure item on an inside page, a short account was given of the release of the colored suspect ”because insufficient evidence to hold him » existed. A long period of such publicity had inflamed the minds of many people against Negroes who otherwise would have been unprejudiced. Much of the blame for the riots can be laid to such sources.

For a long period prior to the riots, organized gangs of white hoodlums had been perpetrating crimes against Negroes for which no arrests had been made. These gangs in many instances masqueraded under the name of “Athletic and Social Clubs” and later direct connection was shown between them and incendiary fires started during the riots. Colored men, women and children had been beaten in the parks, most of them in Jackson and Lincoln Parks. In one case a young colored girl was beaten and thrown into a lagoon. In other cases Negroes were beaten so severely that they had to be taken to hospitals. All of these cases had caused many colored people to wonder if they could expect any protection whatever from the authorities. Particularly vicious in their attacks was an organization known locally as “Regan’s Colts.”

Much has been written and said concerning the housing situation in Chicago and its effect on the racial situation. The problem is a simple one. Since 1915 the colored population of Chicago has more than doubled, increasing in four years from a little over 50,000 to what is now estimated to be between 125,000 and 150,000. Most of them lived in the area bounded by the railroad on the west, 30th Street on the north, 40th Street on the south and Ellis Avenue on east. Already overcrowded this so-called “Black Belt” could not possibly hold the doubled colored population. One cannot put ten gallons of water in a five-gallon pail. Although many Negroes had been living in “white” neighborhoods, the increased exodus from the old areas created an hysterical group of persons who formed “Property Owners‘ Association” for the purpose of keeping intact white neighborhoods. Prominent among these was the Kenwood-Hyde Park Property Owners’ Improvement Association, as well as the Park Manor Improvement Association. Early in June the writer, while in Chicago, attended a private meeting of the first named at the Kenwood Club House, at Lake Park Avenue and 47th Street. Various plans were discussed for keeping the Negroes in “their part of the town,” such as securing the discharge of colored persons from positions they held when they attempted to move into “white” neighborhoods, purchasing mortgages of Negroes buying homes and ejecting them when mortgage notes fell due and were unpaid, and many more of the same calibre. The language of many speakers was vicious and strongly prejudicial and had the distinct effect of creating race bitterness.

In a number of cases during the period from January, 1918, to August, 1919, there were bombings of colored homes and houses occupied by Negroes outside of the “Black Belt.” During this period no less than twenty bombings took place, yet only two persons have been arrested and neither of the two has been convicted, both cases being continued.

Finally, the new spirit aroused in Negroes by their war experiences enters into the problem. From Local Board No. 4, embracing the neighborhood in the vicinity of State and 35th Streets, containing over 30,000 inhabitants of which fully ninety per cent are colored, over 9,000 men registered and 1,850 went to camp. These men, with their new outlook on life, injected the same spirit of independence into their companions, a thing that is true of many other sections of America. One of the greatest surprises to many of those who came down to “clean out the niggers” is that these same “niggers” fought back. Colored men saw their own kind being killed, heard of many more and believed that their lives and liberty were at stake. In such a spirit most of the fighting was done.

Source: Walter F. White, “N.A.A.C.P.—Chicago and Its Eight Reasons,” Crisis 18 (October 1919): 293–297.

See Also: »Says Lax Conditions Caused Race Riots »: Chicago Daily News and Carl Sandburg Report the Chicago Race Riot of 1919
« A Crowd of Howling Negroes »: The Chicago Daily Tribune Reports the Chicago Race Riot, 1919
« Ghastly Deeds of Race Rioters Told »: The Chicago Defender Reports the Chicago Race Riot, 1919
« The Problem » and « Family Histories »: Charles Johnson Analyzes the Causes of the Chicago Race Riot

Voir enfin:

Race Riots

Chicago developed a reputation as a cauldron of specifically “racial” conflict and violence largely in the twentieth century. The determination of many whites to deny African Americans equal opportunities in employment, housing, and political representation has frequently resulted in sustained violent clashes, particularly during periods of economic crisis or postwar tension.
Chicago’s most famous race riot of this type occurred between July 27 and August 3, 1919. The violence was precipitated by the drowning of an African American teenager who had crossed an invisible line at 29th Street separating customarily segregated “white” and “black” beaches. Soon, white and black Chicagoans, especially in the South Side residential areas surrounding the stockyards, engaged in a seven-day orgy of shootings, arsons, and beatings that resulted in the deaths of 15 whites and 23 blacks with an additional 537 injured (342 black, 195 white). The police force, owing both to understaffing and the open sympathy of many officers with the white rioters, was ineffective; only the long-delayed intervention of the state militia brought the violence to a halt, and heavenly intervention in the form of rain was probably an important factor as well. The passions of this outbreak were rooted in pent-up tensions surrounding the massive migration of southern blacks during World War I: sometimes hired as strikebreakers, their increased industrial presence was viewed by many white workers as a threat to their own livelihoods, fueling attempts to impose rigid physical boundaries beyond which blacks could not penetrate.

The aftermath of World War II saw a revival of white attacks on black mobility, mostly on the city’s South and Southwest Sides, but also in the western industrial suburb of Cicero. Aspiring African American professionals seeking to obtain improved housing beyond the increasingly overcrowded South Side ghetto, whether in private residences or in the new public housing developments constructed by the Chicago Housing Authority, were frequently greeted by attempted arsons, bombings, and angry white mobs often numbering into the thousands. The 1951 Cicero riot, in particular, lasting several nights and involving roughly two to five thousand white protesters, attracted worldwide condemnation. By the end of the 1950s, with black residential presence somewhat more firmly established, the battleground in many South Side neighborhoods shifted to clashes over black attempts to gain unimpeded access to neighborhood parks and beaches.Since the mid-1960s, the nature of race riots in Chicago (as elsewhere) has significantly shifted. Although violent black/white clashes continued into the mid-1970s, the term’s use shifted during the 1960s to refer to the uprisings of poorer blacks (or Latinos) protesting ghetto conditions, especially police brutality. Chicago has experienced several noteworthy outbreaks of this type, including the confrontation between police and the largely Puerto Rican communities of West Town and Humboldt Park during the summer of 1966, but most notably the massive 1968 West Side riots following the assassination of Martin Luther King. No clashes of this magnitude have occurred since (even following the 1992 Rodney King verdict in Los Angeles), but the continued salience of many of the protesters’ expressed grievances—inferior housing, lack of meaningful employment, and inequitable law enforcement—suggests that the issues surrounding racial violence are by no means a finished chapter in Chicago history.Steven EssigBibliographyGrossman, James R. Land of Hope: Chicago, Black Southerners, and the Great Migration. 1989.Hirsch, Arnold R. Making the Second Ghetto: Race and Housing in Chicago, 1940–1960. 1983.Tuttle, William M., Jr. Race Riot: Chicago in the Red Summer of 1919. 1970.


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