• Rapid Response : Decolonizing Italian Cities

    Anti-racism is a battle for memory. Enzo Traverso well underlined how statues brought down in the last year show “the contrast between the status of blacks and postcolonial subjects as stigmatised and brutalised minorities and the symbolic place given in the public space to their oppressors”.

    Material traces of colonialism are in almost every city in Italy, but finally streets, squares, monuments are giving us the chance to start a public debate on a silenced colonial history.

    Igiaba Scego, Italian writer and journalist of Somali origins, is well aware of the racist and sexist violence of Italian colonialism and she points out the lack of knowledge on colonial history.

    “No one tells Italian girls and boys about the squad massacres in Addis Ababa, the concentration camps in Somalia, the gases used by Mussolini against defenseless populations. There is no mention of Italian apartheid (…), segregation was applied in the cities under Italian control. In Asmara the inhabitants of the village of Beit Mekae, who occupied the highest hill of the city, were chased away to create the fenced field, or the first nucleus of the colonial city, an area off-limits to Eritreans. An area only for whites. How many know about Italian apartheid?” (Scego 2014, p. 105).

    In her book, Roma negata. Percorsi postcoloniali nella città (2014), she invites us to visually represent the historical connections between Europe and Africa, in creative ways; for instance, she worked with photographer Rino Bianchi to portray Afro-descendants in places marked by fascism such as Cinema Impero, Palazzo della Civiltà Italiana and Dogali’s stele in Rome.

    Inspired by her book, we decided to go further, giving life to ‘Decolonizing the city. Visual Dialogues in Padova’. Our goal was to question ourselves statues and street names in order to challenge the worldviews and social hierarchies that have made it possible to celebrate/forget the racist and sexist violence of colonialism. The colonial streets of Padova have been re-appropriated by the bodies, voices and gazes of six Italian Afro-descendants who took part in a participatory video, taking urban traces of colonialism out of insignificance and re-signifying them in a creative way.

    Wissal Houbabi, artist “daughter of the diaspora and the sea in between“, moves with the soundtrack by Amir Issa Non respiro (2020), leaving her poetry scattered between Via Cirenaica and Via Libia.

    “The past is here, insidious in our minds, and the future may have passed.

    The past is here, even if you forget it, even if you ignore it, even if you do everything to deny the squalor of what it was, the State that preserves the status of frontiers and jus sanguinis.

    If my people wanted to be free one day, even destiny would have to bend”.

    Cadigia Hassan shares the photos of her Italian-Somali family with a friend of hers and then goes to via Somalia, where she meets a resident living there who has never understood the reason behind the name of that street. That’s why Cadigia has returned to via Somalia: she wants to leave traces of herself, of her family history, of historical intertwining and to make visible the important connections that exist between the two countries.

    Ilaria Zorzan questions the colonial past through her Italo-Eritrean family photographic archive. The Italians in Eritrea made space, building roads, cableways, railways, buildings… And her grandfather worked as a driver and transporter, while her Eritrean grandmother, before marrying her grandfather, had been his maid. Ilaria conceals her face behind old photographs to reveal herself in Via Asmara through a mirror.

    Emmanuel M’bayo Mertens is an activist of the Arising Africans association. In the video we see him conducting a tour in the historic center of Padova, in Piazza Antenore, formerly Piazza 9 Maggio. Emmanuel cites the resolution by which the municipality of Padova dedicated the square to the day of the “proclamation of the empire” by Mussolini (1936). According to Emmanuel, fascism has never completely disappeared, as the Italian citizenship law mainly based on jus sanguinis shows in the racist idea of ​​Italianness transmitted ‘by blood’. Instead, Italy is built upon migration processes, as the story of Antenor, Padova’s legendary founder and refugee, clearly shows.

    Mackda Ghebremariam Tesfau’ questions the colonial map in Piazza delle Erbe where Libya, Albania, Ethiopia and Eritrea are marked as part of a white empire. She says that if people ignore this map it is because Italy’s colonial history is ignored. Moreover, today these same countries, marked in white on the map, are part of the Sub-saharan and Mediterranean migrant routes. Referring then to the bilateral agreements between Italy and Libya to prevent “irregular migrants” from reaching Europe, she argues that neocolonialism is alive. Quoting Aimé Césaire, she declares that “Europe is indefensible”.

    The video ends with Viviana Zorzato, a painter of Eritrean origin. Her house, full of paintings inspired by Ethiopian iconography, overlooks Via Amba Aradam. Viviana tells us about the ‘Portrait of a N-word Woman’, which she has repainted numerous times over the years. Doing so meant taking care of herself, an Afro-descendant Italian woman. Reflecting on the colonial streets she crosses daily, she argues that it is important to know the history but also to remember the beauty. Amba Alagi or Amba Aradam cannot be reduced to colonial violence, they are also names of mountains, and Viviana possesses a free gaze that sees beauty. Like Giorgio Marincola, Viviana will continue to “feel her homeland as a culture” and she will have no flags to bow her head to.

    The way in which Italy lost the colonies – that is with the fall of fascism instead of going through a formal decolonization process – prevented Italy from being aware of the role it played during colonialism. Alessandra Ferrini, in her ‘Negotiating amnesia‘,refers to an ideological collective amnesia: the sentiment of an unjust defeat fostered a sense of self-victimisation for Italians, removing the responsibility from them as they portrayed themselves as “brava gente” (good people). This fact, as scholars such as Nicola Labanca have explained, has erased the colonial period from the collective memory and public sphere, leaving colonial and racist culture in school textbooks, as the historian Gianluca Gabrielli (2015) has shown.

    This difficulty in coming to terms with the colonial past was clearly visible in the way several white journalists and politicians reacted to antiracist and feminist movements’ request to remove the statue of journalist Indro Montanelli in Milan throughout the BLM wave. During the African campaign, Montanelli bought the young 12-year-old-girl “Destà” under colonial concubinage (the so‑called madamato), boasting about it even after being accused by feminist Elvira Banotti of being a rapist. The issue of Montanelli’s highlights Italy’s need to think critically over not only colonial but also race and gender violence which are embedded in it.

    Despite this repressed colonial past, in the last decade Italy has witnessed a renewed interest stemming from bottom-up local movements dealing with colonial legacy in the urban space. Two examples are worth mentioning: Resistenze in Cirenaica (Resistances in Cyrenaica) in Bologna and the project “W Menilicchi!” (Long live Menilicchi) in Palermo. These instances, along with other contributions were collected in the Roots§Routes 2020 spring issue, “Even statues die”.

    Resistenze in Cirenaica has been working in the Cyrenaica neighbourhood, named so in the past due to the high presence of colonial roads. In the aftermath of the second world war the city council decided unanimously to rename the roads carrying fascist and colonial street signs (except for via Libya, left as a memorial marker) with partisans’ names, honouring the city at the centre of the resistance movement during the fascist and Nazi occupation. Since 2015, the collective has made this place the centre of an ongoing laboratory including urban walks, readings and storytelling aiming to “deprovincialize resistances”, considering the battles in the ex-colonies as well as in Europe, against the nazi-fascist forces, as antiracist struggles. The publishing of Quaderni di Cirene (Cyrene’s notebooks) brought together local and overseas stories of people who resisted fascist and colonial occupation, with the fourth book addressing the lives of fighter and partisan women through a gender lens.

    In October 2018, thanks to the confluence of Wu Ming 2, writer and storyteller from Resistenze in Cirenaica, and the Sicilian Fare Ala collective, a public urban walk across several parts of the city was organized, with the name “Viva Menilicchi!”. The itinerary (19 kms long) reached several spots carrying names of Italian colonial figures and battles, explaining them through short readings and theatrical sketches, adding road signs including stories of those who have been marginalized and exploited. Significantly, W Menilicchi! refers to Palermitan socialists and communists’ battle cry supporting king Menelik II who defeated the Italian troops in Aduwa in 1896, thus establishing a transnational bond among people subjected to Italian invasion (as Jane Schneider explores in Italy’s ‘Southern Question’: Orientalism in One Country, South Italy underwent a socio-economic occupation driven by imperial/colonial logics by the north-based Kingdom of Italy) . Furthermore, the urban walk drew attention to the linkage of racist violence perpetrated by Italians during colonialism with the killings of African migrants in the streets of Palermo, denouncing the white superiority on which Italy thrived since its birth (which run parallel with the invasion of Africa).

    These experiences of “odonomastic guerrillas” (street-name activists) have found creative ways of decolonising Italian history inscribed in cities, being aware that a structural change requires not only time but also a wide bottom-up involvement of inhabitants willing to deal with the past. New alliances are developing as different groups network and coordinate in view of several upcoming dates, such as February 19th, which marks the anniversary of the massacre of Addis Ababa which occurred in 1937 at the hands of Italian viceroy Rodolfo Graziani.

    References:
    Gabrielli G. (2015), Il curriculo “razziale”: la costruzione dell’alterità di “razza” e coloniale nella scuola italiana (1860-1950), Macerata: Edizioni Università di Macerata.
    Labanca, N. (2002) Oltremare. Storia dell’espansione coloniale italiana, Bologna: Il Mulino.
    Scego, I. (2014) Roma negata. Percorsi postcoloniali nella città, Roma: Ediesse.
    Schneider J (ed.) (1998) Italy’s ‘Southern Question’: Orientalism in One Country, London: Routledge.

    https://archive.discoversociety.org/2021/02/06/rapid-response-decolonizing-italian-cities

    #décolonisation #décolonial #colonialisme #traces_coloniales #Italie #Italie_coloniale #colonialisme_italien #statues #Padova #Padoue #afro-descendants #Cadigia_Hassan #via_Somalia #Ilaria_Zorzan #Emmanuel_M’bayo_Mertens #Mackda_Ghebremariam_Tesfau #Piazza_delle_erbe #Viviana_Zorzato #Via_Amba_Aradam #Giorgio_Marincola #Alessandra_Ferrini

    ping @postcolonial @cede

    –—

    ajouté à la métaliste sur l’Italie coloniale :
    https://seenthis.net/messages/871953

    • #Negotiating_Amnesia

      Negotiating Amnesia is an essay film based on research conducted at the Alinari Archive and the National Library in Florence. It focuses on the Ethiopian War of 1935-36 and the legacy of the fascist, imperial drive in Italy. Through interviews, archival images and the analysis of high-school textbooks employed in Italy since 1946, the film shifts through different historical and personal anecdotes, modes and technologies of representation.

      https://vimeo.com/429591146?embedded=true&source=vimeo_logo&owner=3319920



      https://www.alessandraferrini.info/negotiating-amnesia

      En un coup d’oeil, l’expansion coloniale italienne :

      #amnésie #film #fascisme #impérialisme #Mussolini #Benito_Mussolini #déni #héritage #mémoire #guerre #guerre_d'Ethiopie #violence #Istrie #photographie #askaris #askari #campagna_d'Africa #Tito_Pittana #Mariano_Pittana #mémoire #prostitution #madamato #madamisme #monuments #Romano_Romanelli #commémoration #mémoriel #Siracusa #Syracuse #nostalgie #célébration #Axum #obélisque #Nuovo_Impero_Romano #Affile #Rodolfo_Graziani #Pietro_Badoglio #Uomo_Nuovo #manuels_scolaires #un_posto_al_sole #colonialismo_straccione #italiani_brava_gente #armes_chimiques #armes_bactériologiques #idéologie

    • My Heritage ?

      My Heritage? (2020) is a site-specific intervention within the vestibule of the former Casa d’Italia in Marseille, inaugurated in 1935 and now housing the Italian Cultural Institute. The installation focuses on the historical and ideological context that the building incarnates: the intensification of Fascist imperial aspirations that culminated in the fascistization of the Italian diaspora and the establishment of the Empire in 1936, as a result of the occupation of Ethiopia. As the League of Nations failed to intervene in a war involving two of its members, the so-called Abyssinian Crisis gave rise to a series of conflicts that eventually led to the WW2: a ‘cascade effect’. On the other hand, the attack on the ‘black man’s last citadel’ (Ras Makonnen), together with the brutality of Italian warfare, caused widespread protests and support to the Ethiopian resistance, especially from Pan-African movements.

      Placed by the entrance of the exhibition Rue d’Alger, it includes a prominent and inescapable sound piece featuring collaged extracts from texts by members of the London-based Pan-African association International African Friends of Ethiopia - CLR James, Ras Makonnen, Amy Ashwood Garvey - intertwined with those of British suffragette Sylvia Pankhurst and Italian anarchist Silvio Corio, founders of the newspaper New Times and Ethiopian News in London.

      Through handwritten notes and the use of my own voice, the installation is a personal musing on heritage as historical responsibility, based on a self-reflective process. My voice is used to highlight such personal process, its arbitrary choice of sources (related to my position as Italian migrant in London), almost appropriated here as an act of thinking aloud and thinking with these militant voices. Heritage is therefore intended as a choice, questioning its nationalist uses and the everlasting and catastrophic effects of Fascist foreign politics. With its loudness and placement, it wishes to affect the visitors, confronting them with the systemic violence that this Fascist architecture outside Italy embodies and to inhibit the possibility of being seduced by its aesthetic.



      https://www.alessandraferrini.info/my-heritage

      #héritage

    • "Decolonizziamo le città": il progetto per una riflessione collettiva sulla storia coloniale italiana

      Un video dal basso in cui ogni partecipante produce una riflessione attraverso forme artistiche differenti, come l’arte figurativa, la slam poetry, interrogando questi luoghi e con essi “noi” e la storia italiana

      Via Eritrea, Viale Somalia, Via Amba Aradam, via Tembien, via Adua, via Agordat. Sono nomi di strade presenti in molte città italiane che rimandano al colonialismo italiano nel Corno d’Africa. Ci passiamo davanti molto spesso senza sapere il significato di quei nomi.

      A Padova è nato un progetto che vuole «decolonizzare la città». L’idea è quella di realizzare un video partecipativo in cui ogni partecipante produca una riflessione attraverso forme artistiche differenti, come l’arte figurativa, la slam poetry, interrogando questi luoghi e con essi “noi” e la storia italiana. Saranno coinvolti gli studenti del laboratorio “Visual Research Methods”, nel corso di laurea magistrale “Culture, formazione e società globale” dell’Università di Padova e artisti e attivisti afrodiscendenti, legati alla diaspora delle ex-colonie italiane e non.

      «Stavamo preparando questo laboratorio da marzo», racconta Elisabetta Campagni, che si è laureata in Sociologia a marzo 2020 e sta organizzando il progetto insieme alla sua ex relatrice del corso di Sociologia Visuale Annalisa Frisina, «già molto prima che il movimento Black Lives Matter riportasse l’attenzione su questi temi».

      Riscrivere la storia insieme

      «Il dibattito sul passato coloniale italiano è stato ampiamente ignorato nei dibattiti pubblici e troppo poco trattato nei luoghi di formazione ed educazione civica come le scuole», si legge nella presentazione del laboratorio, che sarà realizzato a partire dall’autunno 2020. «C’è una rimozione grandissima nella nostra storia di quello che ricordano questi nomi, battaglie, persone che hanno partecipato a massacri nelle ex colonie italiane. Pochi lo sanno. Ma per le persone che arrivano da questi paesi questi nomi sono offensivi».

      Da qui l’idea di riscrivere una storia negata, di «rinarrare delle vicende che nascondono deportazioni e uccisioni di massa, luoghi di dolore, per costruire narrazioni dove i protagonisti e le protagoniste sono coloro che tradizionalmente sono stati messi a tacere o sono rimasti inascoltati», affermano le organizzatrici.

      Le strade «rinarrate»

      I luoghi del video a Padova saranno soprattutto nella zona del quartiere Palestro, dove c’è una grande concentrazione di strade con nomi che rimandano al colonialismo. Si andrà in via Amba Aradam, il cui nome riporta all’altipiano etiope dove nel febbraio 1936 venne combattuta una battaglia coloniale dove gli etiopi vennero massacrati e in via Amba Alagi.

      Una tappa sarà nell’ex piazza Pietro Toselli, ora dedicata ai caduti della resistenza, che ci interroga sul legame tra le forme di resistenza al fascismo e al razzismo, che unisce le ex-colonie all’Italia. In Italia il dibattito si è concentrato sulla statua a Indro Montanelli, ma la toponomastica che ricorda il colonialismo è molta e varia. Oltre alle strade, sarà oggetto di discussione la mappa dell’impero coloniale italiano situata proprio nel cuore della città, in Piazza delle Erbe, ma che passa spesso inosservata.

      Da un’idea di Igiaba Scego

      Come ci spiega Elisabetta Campagni, l’idea nasce da un libro di Igiaba Scego che anni fa ha pubblicato alcune foto con afrodiscendenti che posano davanti ai luoghi che celebrano il colonialismo a Roma come la stele di Dogali, vicino alla stazione Termini, in viale Luigi Einaudi.

      Non è il primo progetto di questo tipo: il collettivo Wu Ming ha lanciato la guerriglia odonomastica, con azioni e performance per reintitolare dal basso vie e piazze delle città o aggiungere informazioni ai loro nomi per cambiare senso all’intitolazione. La guerriglia è iniziata a Bologna nel quartiere della Cirenaica e il progetto è stato poi realizzato anche a Palermo. Un esempio per il laboratorio «Decolonizzare la città» è stato anche «Berlin post colonial», l’iniziativa nata da anni per rititolare le strade e creare percorsi di turismo consapevole.

      Il progetto «Decolonizzare la città» sta raccogliendo i voti sulla piattaforma Zaalab (https://cinemavivo.zalab.org/progetti/decolonizzare-la-citta-dialoghi-visuali-a-padova), con l’obiettivo di raccogliere fondi per la realizzazione del laboratorio.

      https://it.mashable.com/cultura/3588/decolonizziamo-le-citta-il-progetto-per-una-riflessione-collettiva-sull

      #histoire_niée #storia_negata #récit #contre-récit

    • Decolonizzare la città. Dialoghi Visuali a Padova

      Descrizione

      Via Amba Alagi, via Tembien, via Adua, via Agordat. Via Eritrea, via Libia, via Bengasi, via Tripoli, Via Somalia, piazza Toselli… via Amba Aradam. Diversi sono i nomi di luoghi, eventi e personaggi storici del colonialismo italiano in città attraversate in modo distratto, senza prestare attenzione alle tracce di un passato che in realtà non è ancora del tutto passato. Che cosa significa la loro presenza oggi, nello spazio postcoloniale urbano? Se la loro origine affonda le radici in un misto di celebrazione coloniale e nazionalismo, per capire il significato della loro permanenza si deve guardare alla società contemporanea e alle metamorfosi del razzismo.

      Il dibattito sul passato coloniale italiano è stato ampiamente ignorato nei dibattiti pubblici e troppo poco trattato nei luoghi di formazione ed educazione civica come le scuole. L’esistenza di scritti, memorie biografiche e racconti, pur presente in Italia, non ha cambiato la narrazione dominante del colonialismo italiano nell’immaginario pubblico, dipinto come una breve parentesi storica che ha portato civiltà e miglioramenti nei territori occupati (“italiani brava gente”). Tale passato, però, è iscritto nella toponomastica delle città italiane e ciò ci spinge a confrontarci con il significato di tali vie e con la loro indiscussa presenza. Per questo vogliamo partire da questi luoghi, e in particolare da alcune strade, per costruire una narrazione dal basso che sia frutto di una ricerca partecipata e condivisa, per decolonizzare la città, per reclamare una lettura diversa e critica dello spazio urbano e resistere alle politiche che riproducono strutture (neo)coloniali di razzializzazione degli “altri”.

      Il progetto allora intende sviluppare una riflessione collettiva sulla storia coloniale italiana, il razzismo, l’antirazzismo, la resistenza di ieri e di oggi attraverso la realizzazione di un video partecipativo.

      Esso è organizzato in forma laboratoriale e vuole coinvolgere studenti/studentesse del laboratorio “Visual Research Methods” (corso di laurea magistrale “Culture, formazione e società globale”) dell’Università di Padova e gli/le artisti/e ed attivisti/e afrodiscendenti, legati alla diaspora delle ex-colonie italiane e non.

      Il progetto si propone di creare una narrazione visuale partecipata, in cui progettazione, riprese e contenuti siano discussi in maniera orizzontale e collaborativa tra i e le partecipanti. Gli/Le attivisti/e e artisti/e afrodiscendenti con i/le quali studenti e studentesse svolgeranno le riprese provengono in parte da diverse città italiane e in parte vivono a Padova, proprio nel quartiere in questione. Ognuno/a di loro produrrà insieme agli studenti e alle studentesse una riflessione attraverso forme artistiche differenti (come l’arte figurativa, la slam poetry…), interrogando tali luoghi e con essi “noi” e la storia italiana. I partecipanti intrecciano così le loro storie personali e familiari, la storia passata dell’Italia e il loro attivismo quotidiano, espresso con l’associazionismo o con diverse espressioni artistiche (Mackda Ghebremariam Tesfaù, Wissal Houbabi, Theophilus Marboah, Cadigia Hassan, Enrico e Viviana Zorzato, Ilaria Zorzan, Ada Ugo Abara ed Emanuel M’bayo Mertens di Arising Africans). I processi di discussione, scrittura, ripresa, selezione e montaggio verranno documentati attraverso l’utilizzo di foto e filmati volti a mostrare la meta-ricerca, il processo attraverso cui viene realizzato il video finale, e le scelte, di contenuto e stilistiche, negoziate tra i diversi attori. Questi materiali verranno condivisi attraverso i canali online, con il fine di portare a tutti coloro che sostengono il progetto una prima piccola restituzione che renda conto dello svolgimento del lavoro.

      Le strade sono un punto focale della narrazione: oggetto dei discorsi propagandistici di Benito Mussolini, fulcro ed emblema del presunto e mitologico progetto di civilizzazione italiana in Africa, sono proprio le strade dedicate a luoghi e alle battaglie dove si sono consumate le atrocità italiane che sono oggi presenze fisiche e allo stesso tempo continuano ad essere invisibilizzate; e i nomi che portano sono oggi largamente dei riferimenti sconosciuti. Ripercorrere questi luoghi fisici dando vita a dialoghi visuali significa riappropriarsi di una storia negata, rinarrare delle vicende che nascondono deportazioni e uccisioni di massa, luoghi di dolore, per costruire narrazioni dove i protagonisti e le protagoniste sono coloro che tradizionalmente sono stati messi a tacere o sono rimasti inascoltati.

      La narrazione visuale partirà da alcuni luoghi – come via Amba Aradam e via lago Ascianghi – della città di Padova intitolati alla storia coloniale italiana, in cui i protagonisti e le protagoniste del progetto daranno vita a racconti e performances artistiche finalizzate a decostruire la storia egemonica coloniale, troppo spesso edulcorata e minimizzata. L’obiettivo è quello di favorire il prodursi di narrazioni dal basso, provenienti dalle soggettività in passato rese marginali e che oggi mettono in scena nuove narrazioni resistenti. La riappropriazione di tali luoghi, fisica e simbolica, è volta ad aprire una riflessione dapprima all’interno del gruppo e successivamente ad un pubblico esterno, al fine di coinvolgere enti, come scuole, associazioni e altre realtà che si occupano di questi temi sul territorio nazionale. Oltre alle strade, saranno oggetto di discussione la mappa dell’impero coloniale italiano situata proprio nel cuore della città, in Piazza delle Erbe, e l’ex piazza Toselli, ora dedicata ai caduti della resistenza, che ci interroga sul legame tra le forme di resistenza al fascismo e al razzismo, che unisce le ex-colonie all’Italia.

      Rinarrare la storia passata è un impegno civile e politico verso la società contemporanea. Se anche oggi il razzismo ha assunto nuove forme, esso affonda le sue radici nella storia nazionale e coloniale italiana. Questa storia va rielaborata criticamente per costruire nuove alleanze antirazziste e anticolonialiste.

      Il video partecipativo, ispirato al progetto “Roma Negata” della scrittrice Igiaba Scego e di Rino Bianchi, ha l’obiettivo di mostrare questi luoghi attraverso narrazioni visuali contro-egemoniche, per mettere in discussione una storia ufficiale, modi di dire e falsi miti, per contribuire a dare vita ad una memoria critica del colonialismo italiano e costruire insieme percorsi riflessivi nuovi. Se, come sostiene Scego, occupare uno spazio è un grido di esistenza, con il nostro progetto vogliamo affermare che lo spazio può essere rinarrato, riletto e riattraversato.

      Il progetto vuole porsi in continuità con quanto avvenuto sabato 20 giugno, quando a Padova, nel quartiere Palestro, si è tenuta una manifestazione organizzata dall’associazione Quadrato Meticcio a cui hanno aderito diverse realtà locali, randunatesi per affermare la necessita’ di decolonizzare il nostro sguardo. Gli interventi che si sono susseguiti hanno voluto riflettere sulla toponomastica coloniale del quartiere Palestro, problematizzandone la presenza e invitando tutti e tutte a proporre alternative possibili.

      https://cinemavivo.zalab.org/progetti/decolonizzare-la-citta-dialoghi-visuali-a-padova

      https://www.youtube.com/watch?v=axEa6By9PIA&t=156s

  • Hundreds of migrants stuck in #Niger amid coronavirus pandemic

    As countries close borders to curb spread of coronavirus, aid groups in Niger ’overwhelmed’ by requests of support.

    While countries across Africa have been closing their borders as part of efforts to contain the coronavirus pandemic, migrants and people on the move are paying a high price.

    Over the past two weeks, hundreds of women, men and children have been stuck in Niger, a country that represents a traditional corridor of transit for seasonal labourers from West Africa heading to Libya or Algeria, as well as people hoping to move further to Europe across the Mediterranean Sea.

    “We’re being overwhelmed by requests of support,” said Barbara Rijks, Niger director for the International Organization for Migration (IOM).

    Deportations from Algeria to Niger have been a continuing trend since late 2016, with figures decreasing last year only to begin growing again from February onwards. The migrants, who were arrested during police roundups in Algeria’s coastal cities and forced to travel for days in overloaded trucks, were usually offered assistance by the IOM to return to their countries of origin.

    But now amid the pandemic, they are forced to quarantine in tent facilities set up in the military border post of Assamaka, where temperatures touch 50 degrees Celsius (122 degrees Fahrenheit), or in the southern city of Arlit.

    With borders closed all across West Africa, they risk being stuck in Niger much longer than they expected.

    “We’re extremely worried,” said Abderahmane Maouli, the mayor of Arlit, a city that hosts one of the six IOM transit centres in Niger and a new facility for those that end their quarantine in Assamaka.

    “Despite the border closure, we see that movements are continuing: People travel through minor routes to avoid border controls and reach Arlit without going through the quarantine, and this is a major public health issue for our community,” Maouli told Al Jazeera.

    The deportation of more than 8,000 people by Algeria since January this year, he says, had already put local welfare services under strain.

    ’First warning sign’

    An uncommon push-back operation happened also in late March at the border between Niger and Libya, where a convoy of travellers was intercepted and sent back in the middle of the desert, forcing the IOM to organise humanitarian assistance.

    The quarantine of these groups and other travellers - in a makeshift camp set up in record time - fosters worries from both migrants and local communities in a country already standing at the bottom of the United Nations human development index and facing deadly seasonal outbreaks of malaria and measles. Some 1,400 doctors are operational in Niger, according to the government, serving a population of about 22 million.

    “A first warning sign,” Rijks told Al Jazeera, “was the arrival of 767 people, half of which foreigners, at the border between Niger and Algeria, on March 19: From that moment on, we registered continuous arrivals and each one of these people needs to quarantine for 14 days.”

    Later in March, a convoy of pick-up cars carrying 256 people was pushed-back by Libyan militiamen close to Tummo, a military outpost marking the frontier between Niger and Libya, some 900 kilometres (559 miles) northeast of Agadez, where their perilous desert crossing started.

    Blocked in the garrison village of Madama, Nigeriens and migrants mostly from Nigeria, Ghana and Burkina Faso suffered the unmerciful Saharan heat for days before receiving humanitarian assistance by the IOM and Niger’s Civil Protection Department that organised their transfer to Agadez. Their drivers were arrested for breaching anti-smuggling rules.

    In Agadez, a once-coveted tourist destination for Europeans willing to explore Saharan dunes, they were lodged in a tent facility set up by the IOM alongside the main sports arena, where football games have been temporarily suspended due to the coronavirus pandemic.

    “It’s been a huge challenge, we had to boost our activities in less than one week, adopting hygienic measures in our six transit centres, that are already at full capacity, and opening up new structures to lodge people quarantining,” Rijks said.

    Another 44 people were found at Assamaka in the night between April 4-5 and welcomed at IOM’s quarantine site, where Doctors Without Borders (Medecins Sans Frontieres, or MSF) and the International Federation of the Red Cross provide medical and psychosocial assistance.
    ’Humanitarian corridors’

    IOM operations in Niger scaled up after the government enforced anti-smuggling measures in 2015, to prevent migrants from taking dangerous Saharan trails to Libya or Algeria.

    In the span of a few years, the number of crossings reduced, from about 330,000 in 2016 to 100,000 in 2018, while hundreds of “passeurs” - the French word for smugglers and middlemen active in the transportation business - were jailed.

    As a consequence, more and more people ended up being blocked in the country and turned to the organisation’s voluntary return programmes. From 2017 to early 2020, some 32,000 migrants returned home from Niger with IOM assistance.

    “People were usually staying for a few weeks in transit centres, where we arranged travel documents with consulates, before going back to their country of origin, while now they’re stuck in our transit centres and this adds frustrations,” said Rijks.

    She hopes that - despite border closures - governments in West Africa will agree soon on organising “humanitarian corridors to return their citizens from Niger”.

    While Rijks noted that countries are willing to receive back their citizens, the closure of land and air transportation routes, coupled with the need to set up costly quarantine facilities for returnees on arrival, put more strain on an already fragile logistic organisation.

    Currently, 2,371 people - mostly Nigerians, Guineans, Cameroonians and Malians - are lodged in the IOM’s six transit centres, Rijks said, while the size and number of new facilities set up to quarantine migrants are increasing by the day.
    ’Perfect storm’

    Niger has confirmed 342 coronavirus cases and 11 deaths as of Thursday, with the vast majority of cases found in the capital, Niamey. The country has introduced a series of containment measures to slow the spread of COVID-19, the disease caused by the coronavirus, including the closure of international borders, a ban on gatherings and non-essential activities and a night curfew.

    In addition to migrants on the move, humanitarian organisations are particularly concerned about the fate of 420,000 refugees and internally displaced Nigeriens who escaped violence by armed groups along the country’s borders with Nigeria, Chad, Mali and Burkina Faso. These people often live in crowded settlements, where physical distancing is a luxury.

    “On top of displacement caused by jihadists, malnutrition risks and socio-economic vulnerability, COVID-19 represents the perfect storm for Niger,” said Alessandra Morelli, country director for the UN’s refugee agency (UNHCR), pointing also at the interruption of evacuation flights for refugees from Libyan detention centres who are temporarily hosted in Niger while awaiting opportunities to resettle to Europe or North America.

    Morelli said the programme was launched in 2017 to offer “a vital lifeline” for the most vulnerable refugees detained in Libya.

    “We took them out of prisons, brought them here by plane and assisted them in their asylum and resettlement claim.”

    About 3,000 people have been evacuated to Niger so far and more than 2,300 resettled to Canada, Germany, Sweden, Netherlands, France and other countries.

    All operations are currently suspended.

    While the number of coronavirus cases grow by the day, with deepening worries over the effect of a severe outbreak in already fragile countries in the region, some refugees hosted in the reception centre of Hamdallaye started producing soap for local communities.

    “It’s a sign of hope in the midst of this situation,” said Morelli, whose WhatsApp account blinks continuously with information on new displacements and violence along Niger’s sealed borders.

    https://www.aljazeera.com/news/2020/04/hundreds-migrants-stuck-niger-coronavirus-pandemic-200409131745319.html
    #IOM #OIM #immobilité #confinement #fermeture_des_frontières #Assamaka #épidémie #Arlit #Afrique_de_l'Ouest #centre_de_transit #centres_de_transit #renvois #Algérie #refoulement #push-back #quarantaine #migrerrance #frontières #Tummo #Madama #Agadez #passeurs
    ping @ceped_migrinter_afrique @karine4 @isskein

  • Reçu via la mailing-list Migreurop (envoyé par Pascaline Chappart) :

    Deux articles où il est question d’évacuation depuis les centres de détention libyens vers le #Niger, en vue d’une réinstallation en Europe...

    – « Un pont aérien pour les réfugiés », les Echos du 30/8/2017 : "Avramopoulos demande aussi le soutien des Etats-membres pour le plan de l’UNHCR de « procéder temporairement à une #évacuation d’urgence des groupes de migrants les plus vulnérables de la #Libye vers le #Niger et d’autres pays de la région ».

    – Le Monde, 22/9/2017 :Vincent Cochel, responsable de la situation en mer Méditerranée

    "Pour accélérer l’amélioration de la situation, nous oeuvrons à la création de centres ouverts de réception qui pourraient être installés en Libye. Il y a urgence compte tenu des conditions existantes
    dans les centres de détention. Le dossier avance, mais n’est pas bouclé. Ces centres nous permettront également d’évacuer en urgence certains réfugiés vers des pays tiers en vue de leur transfert dans des pays européens ou autres. Cependant, sans clarification rapide des intentions chiffrées des pays de réinstallation, nous ne pourrons pas évacuer ces réfugiés en danger vers des pays de transit susceptibles de les accueillir temporairement."

    –---------------------

    Migrants : « La France doit clarifier au plus tôt la hauteur de son engagement »

    Vincent Cochetel, responsable de la situation en mer Méditerranée pour l’Agence des Nations unies
    chargée des réfugiés, dénonce la faiblesse des réinstallations d’exilés en Europe.
    LE MONDE | 22.09.2017 à 11h19 | Propos recueillis par Maryline Baumard (/journaliste/maryline-baumard/)

    Après les annonces estivales d’Emmanuel Macron, qui propose d’ouvrir une voie légale d’accès en
    France pour éviter la traversée de la Méditerranée, Vincent Cochetel, l’émissaire spécial pour cette
    zone de l’Agence des Nations unies chargée des réfugiés (UNHCR), s’impatiente de l’absence
    d’engagement chiffré.
    Emmanuel Macron a annoncé en juillet que la France irait chercher des Africains sur les
    routes migratoires, avant leur arrivée en Libye, afin d’éviter qu’ils ne risquent la mort en mer.

    Le HCR se réjouit-il de cette initiative ?
    La réinstallation n’est pas la solution au problème migratoire, mais elle fait partie de l’approche
    globale… Ce message, qui consiste à aller chercher des réfugiés dans les pays voisins de zones de
    conflits et à leur offrir un avenir, une protection, a été plus ou moins entendu lorsqu’il s’agit des
    Syriens réfugiés au Liban, en Jordanie ou en Turquie, il ne l’était pas à ce jour pour les réfugiés
    africains.
    Nous nous réjouissons que la France organise des opérations avec notre soutien depuis le Tchad et
    le Niger. La situation est difficile sur ces deux zones, puisque le Tchad accueille un nombre
    important de réfugiés venus du Soudan (Darfour) ou de Centrafrique, et que le Niger reçoit ceux qui
    fuient les zones où sévit Boko Haram, mais aussi sur le Mali, où la situation actuelle nous inquiète.

    Quel rôle jouez-vous au Tchad et au Niger ?
    Nous gérons, avec les autorités, les camps de réfugiés dans les quinze pays qui longent la route
    migratoire des Africains que nous retrouvons ensuite en Libye. Les Etats y accordent une protection
    internationale et nous les assistons, ainsi que nos partenaires ONG, dans les services qu’ils offrent
    à ces populations fragilisées. Dans chaque pays, nous établissons une liste de personnes
    vulnérables qui nécessitent un transfert. Elle est de 83 500 au Tchad et de 10 500 au Niger, les deux
    pays dans lesquels la France projette de venir chercher des Africains pour les réinstaller. En plus,
    nous aimerions que la France et d’autres pays acceptent d’accueillir des réfugiés que nous voulons
    évacuer en urgence de Libye.

    Vous aimeriez que les pays européens en réinstallent 40 000, sélectionnés dans vos listes…
    La France vous a-t-elle fait part de quotas chiffrés d’Africains qu’elle souhaite accueillir ?
    Pas à ce jour. Aussi nous demandons au gouvernement français de clarifier au plus tôt la hauteur de
    son engagement. Le comptage des réinstallations déjà effectuées depuis ces zones est assez
    rapide. En 2015 et en 2016, aucun réfugié africain n’a été transféré depuis le Niger et un seul l’a été,
    vers la France, en 2017. Lorsque l’on s’intéresse au Tchad, 856 ont été réinstallés en 2015, 641
    en 2016 et 115 en 2017. Presque aucun vers l’Europe ; la plupart ont été accueillis au Canada ou
    aux Etats-Unis.

    Comment allez-vous travailler avec la France ?
    Nous commencerons par envoyer à l’Office français de protection des réfugiés et apatrides [Ofpra]
    une liste de dossiers de personnes vulnérables sélectionnées par nos soins comme devant de toute
    urgence rejoindre l’Europe. Leur cas sera d’abord analysé à Paris. L’Ofpra les étudiera du point de
    vue des critères de l’asile, et des spécialistes vérifieront les questions de sécurité et si toutes les
    conditions sont réunies. Ensuite, les équipes françaises de l’Ofpra entendront sur place les
    personnes sélectionnées. Ces entretiens pourront avoir lieu dans nos locaux avec éventuellement
    nos interprètes. Pendant que la France préparera leur accueil, une sensibilisation culturelle sur le
    pays leur sera prodiguée, afin qu’elles disposent d’emblée de quelques éléments de contexte.
    Emmanuel Macron a décidé d’intervenir au Niger et au Tchad, mais rêve dans le fond de
    travailler plus directement avec la Libye. Ce que fait ou tente de faire le HCR…
    Il faut que les Etats européens arrêtent de se bercer d’illusions sur les possibilités actuelles de
    travailler avec ce pays. Notre rôle à nous, agence de l’ONU, y reste malheureusement très limité.
    Même lorsque nous sommes présents dans les prisons officielles, où entre 7 000 et 9 000 migrants
    et demandeurs d’asile sont emprisonnés, sur 390 000 présents dans le pays. D’autres subissent des
    traitements inhumains dans des lieux de détention tenus par des trafiquants. Dans les prisons
    « officielles », nous n’avons pour l’instant l’autorisation de nous adresser qu’aux ressortissants de
    sept nationalités (Irakiens, Palestiniens, Somaliens, Syriens, Ethiopiens s’ils sont Oromos,
    Soudanais du Darfour et Erythréens). Ce qui signifie que nous n’avons jamais parlé à un Soudanais
    du Sud, à un Malien, à un Yéménite, etc.
    L’Organisation internationale pour les migrations a assisté cette année plus de 3 000 personnes
    arrivées en Libye afin de leur permettre de rentrer chez elles. Nous croyons que cette solution est
    très utile pour nombre d’entre elles. Il faut garder à l’esprit que 56 % des migrants en Libye disent
    avoir atteint leur destination finale. Ils espéraient y trouver du travail, ce qui ne s’est pas matérialisé
    pour beaucoup d’entre eux.
    Pour accélérer l’amélioration de la situation, nous oeuvrons à la création de centres ouverts de
    réception qui pourraient être installés en Libye. Il y a urgence compte tenu des conditions existantes
    dans les centres de détention. Le dossier avance, mais n’est pas bouclé. Ces centres nous
    permettront également d’évacuer en urgence certains réfugiés vers des pays tiers en vue de leur
    transfert dans des pays européens ou autres. Cependant, sans clarification rapide des intentions
    chiffrées des pays de réinstallation, nous ne pourrons pas évacuer ces réfugiés en danger vers des
    pays de transit susceptibles de les accueillir temporairement.

    Un pont aérien pour les réfugiés
    Les Echos, 30 août 2017
    https://www.lecho.be/economie-politique/europe-general/Un-pont-aerien-pour-les-refugies/9927215?ckc=1&ts=1507288383

    La Commission demande aux États membres de se montrer solidaires envers les Africains : jusqu’à 37.700 réfugiés pourraient rejoindre l’Europe en avion, en direct de Libye, d’Egypte, du Niger, d’Éthiopie et du Soudan.
    Dans la crise de la migration, l’attention européenne se porte de plus en plus vers le flux de migrants qui tentent la traversée vers l’Italie à partir de l’Afrique du Nord et de la corne de l’Afrique, via la Libye. Dans une lettre envoyée vendredi dernier à tous les ministres des États membres, le commissaire européen à la Migration, Dimitris Avramopoulos, demande un doublement des efforts de réinstallation, ce qui porterait à 40.000 le nombre de réfugiés accueillis en Europe.

    Le commissaire européen à la Migration demande un doublement des efforts de réinstallation.
    Le pont aérien ne devrait pas se limiter aux pays voisins de la Syrie. Avramopoulos demande également que l’on accueille les réfugiés qui ont besoin de la protection internationale le long de la route de l’Europe centrale. Il demande « que l’on concentre la réinstallation au départ de l’Egypte, la Libye, le Niger, l’Éthiopie et le Soudan ».
    C’est au Haut commissariat des Nations unies pour les réfugiés, l’UNHCR, qu’il reviendra de définir le profil des migrants qui pourront être pris en considération pour une réinstallation en Europe. Avramopoulos demande aussi le soutien des Etats-membres pour le plan de l’UNHCR de « procéder temporairement à une évacuation d’urgence des groupes de migrants les plus vulnérables de la Libye vers le Niger et d’autres pays de la région ».
    Les États membres ont jusqu’à la mi-septembre pour annoncer leurs plans. Ils ne sont pas obligés de participer à ce pont aérien. Le cadre européen de réinstallation travaille sur base d’engagements volontaires. La Commission européenne offre cependant une aide financière non négligeable de 10.000 euros par réfugié, pour un budget total de 377 millions d’euros.

    « J’ai toujours défendu le principe de réinstallation. La Belgique est prête à faire sa part. Il y a cependant une condition cruciale. La migration sûre et légale, via la réinstallation ne pourra se faire que si l’on met fin à l’asile après une migration illégale. »
    Theo Francken Secrétaire d’État à la Migration

    Vers une nouvelle controverse sur la solidarité ?
    Au cours de l’été 2015, la Commission avait déjà lancé un cadre commun pour l’UE portant sur l’acheminement direct de 22.000 réfugiés, au départ des pays voisins de la Syrie. Objectif : éviter les traversées dangereuses vers la Grèce.
    Aujourd’hui, 17.000 réfugiés – dont plus de 7.800 Syriens acheminés à partir de la Turquie dans le cadre de la convention entre l’Europe et la Turquie – ont effectivement bénéficié du pont aérien vers l’Europe au départ des pays voisins de la Syrie.
    Les diplomates européens craignent que cette nouvelle proposition ne provoque une nouvelle controverse sur la solidarité dans le cadre de la crise de la migration. La concentration sur l’Afrique et la route centrale via la mer Méditerranée pourrait avoir du mal à passer. Car elle donne l’impression que l’Europe essaie de reproduire l’accord avec la Turquie, mais dans une Libye dangereuse, instable et imprévisible. Une solution que le président du parlement européen, Antonio Tajani, défend ouvertement.
    Par ailleurs, la route entre la Libye et l’Italie est surtout utilisée par des migrants économiques, qui ne sont en principe pas éligibles pour l’asile. C’est pourquoi les efforts européens de ces derniers mois se sont surtout concentrés sur le renvoi de ces migrants dans leur pays, et l’arrêt des flux migratoires.
    Malgré tout, l’Allemagne, la France, l’Italie et l’Espagne ont déjà répondu à l’appel. Lors du mini-sommet qui s’est tenu lundi à Paris, les chefs de gouvernement de ces quatre pays ont promis, non seulement un soutien supplémentaire aux pays du Sahel afin de fermer la route vers la Libye, mais aussi davantage de solidarité lors de la réinstallation en Europe des personnes ayant droit à l’asile.
    Theo Francken, secrétaire d’État à la Migration, soutient Avramopoulos. « J’ai toujours défendu le principe de réinstallation. La Belgique est prête à faire sa part. Il y a cependant une condition cruciale. La migration sûre et légale, via la réinstallation ne pourra se faire que si l’on met fin à l’asile après une migration illégale. »
    Source : L’Echo

    #réinstallation #asile #migrations #réfugiés #centres_de_transit

  • Je me suis un peu amusée sur FB. Avec la production de cette #carte... regardez uniquement l’idée, non pas sa réalisation... Mais en tout cas, je mettrais cela dans la catégorie : #cartographie_radicale, #cartographie_critique

    C’est une cartographie que je déduis des mots de #Minniti, ministère de l’intérieur italien, qui a déclaré au Corriere della Sera :
    « Il confine sud della Libia è il confine sud dell’Europa », soit : « la frontière sud de la Libye est la frontière sud de l’Europe ».
    Voici la source de la citation :
    http://www.corriere.it/esteri/17_giugno_04/sfida-ong-mare-siete-libere-portate-salvati-altri-paesi-ue-9c831eae-4887-11

    Du coup, par cohérence, on peut en déduire que :
    si la frontière sud de la Libye est la frontière sud de l’Europe, alors touTEs celles et ceux qui vivent au nord de la frontière sud de la Libye, doivent être considérés européens, et doivent donc bénéficier de la libre circulation des personnes. A minima : libyens et tunisiens !

    En italien, j’ai écrit cela sur FB :

    Questione di coerenza.

    Il ministro dell’interno italiano, Minniti, dichiara al Corriere che:

    «Il confine sud della Libia è il confine sud dell’Europa»

    http://www.corriere.it/esteri/17_giugno_04/sfida-ong-mare-siete-libere-portate-salvati-altri-paesi-ue-9c831eae-4887-11

    Quindi. Riassumendo. Se il confine sud dell’Europa è il confine sud della Libia, allora tutti e tutte quelli/e che vivono a nord del confine sud della Libia, ossia libici e tunisini, dovrebbero essere considerati europei. E dovrebbero quindi beneficiare della libera circolazione delle persone!

    Graficamente, ecco il risultato!

    #frontières #europe #frontières_mobiles #externalisation #migrations #réfugiés #asile #Libye #frontière_européenne #frontière_mobile #frontières_mobiles
    cc @reka @stesummi