• Le travail de recherche de #Emilio_Distretti sur l’#Italie_coloniale

    Je découvre grâce à @cede le travail de recherche de #Emilio_Distretti, post-doc à l’Université de Bâle, sur le #colonialisme_italien et les #traces dans l’#architecture et l’espace.

    Sa page web :
    https://criticalurbanisms.philhist.unibas.ch/people/emilio-distretti

    Je mets dans ci-dessous des références à des travaux auxquels il a participé, et j’ajoute ce fil de discussion à la métaliste sur le colonialisme italien :
    https://seenthis.net/messages/871953

    #colonisation #colonialisme #Italie #histoire #géographie_urbaine #urban_matter

  • « La nature a parlé » : un feu de forêt attise les rêves de retour des Palestiniens
    Vendredi 3 septembre 2021 | Middle East Eye édition française
    https://www.middleeasteye.net/fr/opinion-fr/israel-jerusalem-incendies-villages-palestiniens-nakba-sionistes-reto

    Au cours de la deuxième semaine d’août, quelque 20 000 dounams (m²) de terre ont été engloutis par les flammes dans les montagnes de Jérusalem.

    C’est une véritable catastrophe naturelle. Cependant, personne n’aurait pu s’attendre à la vision qui est apparue après l’extinction de ces incendies. Ou plutôt, personne n’avait imaginé que les incendies dévoileraient ce qui allait suivre.

    Une fois les flammes éteintes, le paysage était terrible pour l’œil humain en général, et pour l’œil palestinien en particulier. Car les incendies ont révélé les vestiges d’anciens villages et terrasses agricoles palestiniens ; des terrasses construites par leurs ancêtres, décédés il y a longtemps, pour cultiver la terre et planter des oliviers et des vignes sur les pentes des montagnes.

    À travers ces montagnes, qui constituent l’environnement naturel à l’ouest de Jérusalem, passait la route Jaffa-Jérusalem, qui reliait le port historique à la ville sainte. Cette route ondulant à travers les montagnes était utilisée par les pèlerins d’Europe et d’Afrique du Nord pour visiter les lieux saints chrétiens. Ils n’avaient d’autre choix que d’emprunter la route Jaffa-Jérusalem, à travers les vallées et les ravins, jusqu’au sommet des montagnes. Au fil des siècles, elle sera foulée par des centaines de milliers de pèlerins, de soldats, d’envahisseurs et de touristes.

    Les terrasses agricoles – ou plates-formes – que les agriculteurs palestiniens ont construites ont un avantage : leur durabilité. Selon les estimations des archéologues, elles auraient jusqu’à 600 ans. Je crois pour ma part qu’elles sont encore plus vieilles que cela. (...)

  • En Australie, selfies et vidéos en direct deviennent des outils de #Surveillance des personnes en quarantaine - Le Temps
    http://www.davduf.net/en-australie-selfies-et-videos-en-direct

    Lu dans Le Temps | « Vous avez été mis en quarantaine ? Vous avez quinze minutes pour vous connecter à l’application de l’Etat d’Australie méridionale et prouver que vous êtes bien chez vous, grâce à la reconnaissance faciale et la géolocalisation. Un dispositif orwellien qui pourrait être déployé au niveau national » Pour s’assurer du respect des mesures de quarantaine imposées dans le pays, un Etat australien impose à ses citoyens de se plier à un contrôle atypique : une application développée par le (...) Revue de presse, du web & veille en tous genres

    / Surveillance, #Passe_sanitaire, #Traces_numériques

    #Revue_de_presse,du_web&_veille_en_tous_genres

  • How Your Ad Blocker Can Track You Across the Web
    https://gizmodo.com/how-your-ad-blocker-can-track-you-across-the-web-1847459354

    Ah, ad blockers. Even if you aren’t among the growing number of people downloading one of these extensions, chances are you’ve heard people sing their praises for all sorts of reasons. They make the web a less cluttered, less laggy, less invasive place to be. So naturally, the money-hungry tech upstarts have found a way to ruin these tools for their own gain.

    Cybersecurity researcher Sergey Mostsevenko broke down exactly how this sort of scheme works in a blog post from last month. As he put it, the average ad blocker leaves tiny traces of data on the websites you visit. When those traces are collected en masse, a bad actor (or tech company) could use these signals to identify your specific browser—a process literally called “fingerprinting” in the ad-targeting industry. And like a fingerprint, these signals are basically impossible to burn off without taking some pretty drastic steps.

    “Fingerprinting” refers to a particularly scuzzy form of tracking that’s designed to be near-impossible for users to shake off. Cookies can be cleared, your cache can be flushed, and you can browse exclusively in incognito mode, but your browser’s “fingerprint” is cobbled together from a slew of different signals: your IP address, your window size, your language settings, and much, much more. When you visit a web page that has a hidden piece of fingerprinting code on it, these data points get sucked in and a hashed jumble of numbers and letters—your unique fingerprint—gets spit out. By tracking which fingerprints crop up on which sites, these companies can covertly track you no matter how much you beg them to stop.

    Naturally when you use an ad blocker, it’s going to give off some sort of signal to the site you’re visiting—but not enough to uniquely identify your browser. In order to do that, Mostsevenko explained, you need to get a bit creative.

    Capitalist hellscape aside, there’s still a few steps you can take to keep your browser—ad-blocked or not—from being fingerprinted. The Electronic Frontier Foundation suggests disabling Javascript from running whenever you can, and using a popular browser like Safari or Firefox which have each taken their own steps to quash fingerprinting attempts. Keep extensions to a minimum, invest in a good VPN, and no matter how hard a website begs, always always turn down their cookies.

    #Fingerprinting #Publicité #Ad_Blockers #Traces #surveillance

  • Decolonizzare la città. Dialoghi Visuali a Padova -
    Decolonizing the city. Visual Dialogues in Padova

    Il video partecipativo, realizzato con studenti e studentesse del laboratorio Visual Research Methods (prof.ssa Annalisa Frisina) del corso LM Culture, Formazione e Società Globale, esplora l’eredità coloniale inscritta nelle vie e piazza di Padova. I sei protagonisti/e del video, artist* e attivit* afrodiscendenti, dialogano con questi luoghi, mettendo in atto contronarrazioni intime e familiari che sfidano la storia ufficiale, lasciando tracce del loro passaggio.

    –—

    The participatory video made by the students of Visual Research Methods laboratory (prof. Annalisa Frisina), Master’s degree in Cultures, Education and Global Society, explores the colonial legacy of Padova’s roads and squares. Six afro-descendent artists and activists interact with these places, giving life to intimate counter-narratives that challenge the official history, leaving their personal traces.

    https://www.youtube.com/watch?v=B6CtMsORajE

    Quelques images tirées du film :


    –-

    –-

    Où on apprend que les enfants « métissés » étaient appelés « #figli_di_due_bandiere » (fils de deux drapeaux)

    #villes #décolonial #décoloniser_la_ville #Italie #Padoue #Padova #héritage_colonial #colonialisme #toponymie #toponymie_politique #géographie_urbaine #historicisation #histoire #traces #mariage_mixte #Corne_de_l'Afrique #colonialisme_italien #Antenore #fascisme #histoire_coloniale #impérialisme #piazza_Antenore #citoyenneté #néo-colonialisme #pouvoir #Amba_Aradam #blessure
    #TRUST #Master_TRUST
    #film #film_documentaire

    ping @cede @karine4 @isskein

    –—

    Ajouté à la métaliste sur le #colonialisme_italien :
    https://seenthis.net/messages/871953

  • Marseille (Dé)coloniale | Ancrages

    https://ancrages.org/agenda/marseille-decoloniale

    Depuis sa création, Ancrages s’est donnée pour mission de dévoiler les angles morts de l’histoire (dé)coloniale à Marseille et de valoriser la transmission des vagues de peuplement issues des migrations, en s’appuyant sur des partenaires de la recherche, des institutions patrimoniales et des demandes sociales des habitants. Aujourd’hui, nous somme heureux de rejoindre les partenaires de la Fondation pour la Mémoire de l’Esclavage (FME) à l’occasion des vingt ans de la loi Taubira, qui reconnait l’esclavage et la traite comme crimes contre l’humanité. En résonance avec le « Mois des Mémoires », découvrez notre programme d‘événements « Marseille (Dé)coloniale » autour des expositions, balades et ateliers de médiation, qui montrent combien ces périodes participent encore de nos « imaginaires » et constituent des héritages multiples de la narration urbaine. Pour en savoir plus, cliquez ici.

    #études_décoloniales

  • Webinaire 42 / À l’épreuve des murs : géographies de la sécurisation au Caire

    Durant la révolution​ égyptienne​, la lutte pour l’occupation des espaces urbains a été un enjeu majeur aussi bien pour les contestataires révolutionnaires que pour les forces de l’ordre et le régime autoritaire. À partir de 2013, ce dernier a renforcé la #répression des opposants politiques et la #sécurisation​ des rues du Caire​ à travers un dispositif législatif et matériel composé d’#infrastructures_militaires (murs, #checkpoints, etc.), mais également de #politiques_sécuritaires et d’aménagements urbains. Dans ce webinaire, #Laura_Monfleur, analysera comment ces dispositifs sécuritaires remettent en cause la dimension politique des espaces urbains, effaçant en même temps la #mémoire révolutionnaire dans le centre-ville cairote.

    https://www.youtube.com/watch?v=_h8Ty92hDb8


    #conférence #murs #Caire #Le_Caire #Egypte #géographie_urbaine #urbanisme #murs_intra-urbains #frontières #révolution #printemps_arabes #printemps_arabe #séparation #sécurisation #répression #ligne_de_front #front #espace_public #partition #fortification #espace #zone-tampon #risques #barbelés #militarisation #art_et_politique #appropriation #portes

    Une #carte :


    #cartographie #visualisation

    Quelques captures d’écran tirées de la conférence :

    Des #graffitis :


    #street-art #art_de_rue #trompe_l'oeil #fresques

    Lors de la #parade_des_momies :


    –-> #Parade_dorée_des_Pharaons :

    https://fr.wikipedia.org/wiki/Parade_dor%C3%A9e_des_Pharaons

    @cede :

    Dans ce webinaire, #Laura_Monfleur, analysera comment ces dispositifs sécuritaires remettent en cause la dimension politique des espaces urbains, effaçant en même temps la #mémoire révolutionnaire dans le centre-ville cairote

    #traces #invisibilisation #in/visibilité

    • ‪À l’épreuve des murs. Sécurisation et pratiques politiques dans le centre-ville du Caire postrévolutionnaire (2014-2015)‪

      La révolution égyptienne de 2011 s’est caractérisée par une lutte pour l’appropriation de l’espace public. Elle a été analysée comme une démocratie en actes où les révolutionnaires se sont réappropriés par leurs pratiques et leurs stratégies un espace trop longtemps sécurisé par le gouvernement de Moubarak. Cet article vise à étudier en contre-point les stratégies territoriales de l’État pour le contrôle des espaces publics depuis 2011 et en particulier depuis 2013 avec le renforcement de la répression envers les Frères musulmans et l’arrivée au pouvoir des militaires. Ces stratégies sont mises en évidence dans le cas du centre-ville, épicentre de la révolution mais aussi de la représentation et de l’exercice du pouvoir politique. Elles se caractérisent par des pratiques de cantonnement des manifestations et par l’instauration de barrières et de checkpoints dans le centre-ville du Caire, constituant un véritable dispositif territorialisé et planifié de contrôle des rassemblements publics et des revendications politiques. Cet article vise donc également à analyser les conséquences de ce contrôle sur les pratiques politiques des opposants au régime à l’échelle locale du centre-ville du Caire à travers la restitution d’observations et d’entretiens menés entre 2014 et 2015.

      https://www.cairn.info/revue-egypte-monde-arabe-2017-2-page-39.htm?contenu=resume

  • Torture, Covid-19 and border pushbacks: Stories of migration to Europe at the time of Covid-19

    The lived experience of people navigating the EU external border during the Covid-19 pandemic has brought into sharper focus the way border violence has become embedded within the landscape of migration. Here BVMN are sharing a feature article and comic strip from artistic journalist collective Brush&Bow which relays the human stories behind pushbacks, and the protracted violence which has come to characterise journeys along the Balkan Route. The researchers and artists spent time with transit communities along the Western Balkan Route, as well as speaking to network members Centre for Peace Studies, No Name Kitchen & Info Kolpa about their work. Combined with the indepth article (linked below) the comic strip brings to life much of the oral testimonies collected in the BVMN shared database, visualising movement and aspiration – as well as the counterforce of border violence.

    Authors: Roshan De Stone and David Leone Suber
    Illustrations and multimedia: Hannah Kirmes Daly
    (Brush&Bow C.I.C)
    Funded by: The Journalism Fund

    https://www.borderviolence.eu/torture-covid-19-and-border-pushbacks

    #push-back #refoulements_en_chaîne #asile #migrations #réfugiés #frontières #Croatie #Balkans #route_des_Balkans #dessin #BD #bande_dessinée #Slovénie #Italie #frontière_sud-alpine #Bosnie #Trieste #migrerrance #Trieste #violence

    • #Torture and pushbacks: Stories of migration to Europe during Covid-19

      Violent and often sadistic pushbacks from Italy, Slovenia and Croatia are a damning indictment of Europe’s broken migrant policy.

      Anatomy of a pushback: from Italy to Bosnia

      Trieste, Zagreb – On April 13 last year, Italy’s Coronavirus death-toll surpassed 20,000, making headlines worldwide. In the afternoon on that same day, Saeed carefully packed a bag. In it, a phone, three power banks, cigarettes, a sleeping bag and a photograph of his two children back in Pakistan.

      During the March lockdown, Saeed was forcibly held in Lipa camp for migrants and asylum seekers, in the Bosnian canton of Una Sana, right next to the Croatian border. Having travelled this far, he was ready for the final leg of his journey to Europe.

      That night, Saeed left the camp. On the way to the Croatian border, he was joined by nine other men.
      People on the move use GPS tracking systems to cross land borders far away from main roads and inhabited locations. (Hannah Kirmes Daly, Brush&Bow C.I.C)

      For 21 days, the group walked through the forests and mountains in Croatia, Slovenia and into Italy, avoiding roads and towns, always careful not to be seen. Never taking their shoes off, not even to sleep, ready to run at a moment’s notice if the police spotted them.

      When Covid-19’s first wave was at its peak in the spring of 2020, EU member states increased border security by sending the army to patrol borders and suspended freedom of movement as a measure to prevent the spread of the virus.

      This greatly affected migration, giving migrants and asylum seekers yet another reason to go into hiding. Saeed and his companions knew this well. But as they finally crossed the final border into Italy, they assumed the worst was over.

      Winding their way down the mountains, the group stopped at the border town of Bagnoli to order a dark, sweet, coffee - a small reward. Across the street, a woman looked out of her window and reached for the phone. Minutes later, police were on the scene.

      As the police later confirmed, it is thanks to calls from local inhabitants living in border areas that most migrants are intercepted by authorities.

      Bundled into an Italian police van, Saeed and his acquaintances were handed over to Slovenian officials, and driven back to the Croatia-Bosnia border in less than 24 hours. No anti-Covid precautions were taken, and requests for asylum were ignored.

      When the van finally stopped, they were released into an open field by a river bank. Plain-clothes officers speaking Croatian ordered them to undress.

      Blisters ripped open as Saeed’s skin tore off as he pried off his shoes. Two of the men were beaten with telescopic batons. Another was whipped with a piece of rope tied to a branch. “Go back to Bosnia” was the last thing they heard the Croatian officers shout as they climbed back up the Bosnian bank of the river.

      On the morning of May 7, Saeed walked barefoot to the same Bosnian camp he had left three weeks before. This was his first ’pushback’.

      #The_Game'
      https://www.youtube.com/watch?v=dnU-xWNfG8M&feature=emb_logo

      Trieste’s Piazza Liberta, in front of the main train station, above, is the final destination for many people on the move arriving from Bosnia.

      Since the start of the pandemic, the EU border agency Frontex reported a decrease in the overall number of irregular border crossings into Europe. This has been the case on all main routes to Europe aside from one: the Balkan route, a route migrants and asylum seekers take by foot to cross from Turkey into central Europe.

      On July 10, two months after that first pushback from Italy, Saeed sits in Piazza Liberta, the main square in front of Trieste’s train station.

      Young men from Afghanistan, Pakistan, Eritrea, Iraq and Syria sit with him on the square’s benches, forming small groups in the setting sun. For nearly two years now, this square has been the meeting point for ’people on the move’ – migrants and asylum seekers escaping war, famine and poverty in their countries, arriving by foot from Turkey and through the Balkans.

      They sit in Piazza Liberta waiting for the arrival of a group of volunteers, who hand out food, medication and attend to the blisters and welts many have on their feet as a result from the long weeks of restless walking.

      Saeed is in his thirties, clean shaven and sporting ’distressed’ jeans with impeccably white trainers. He would look like any other tourist if it wasn’t for the scars across his arms.

      “There are two borders that are particularly difficult to cross to reach Europe,” he explains.

      The first is at the Evros river, separating Greece and Turkey. This is the only alternative to anyone who wants to avoid the risk of crossing by boat to the Greek islands, where recent reports of pushbacks by the Greek police back to Turkey are rife.

      “The second border is the one between Bosnia and Croatia,” he pauses. “The road between these two borders and all the way to Italy or Austria is what we call ’The Game’.” "It is by doing The Game that I got these," he says pointing to his scars.

      The Game is one of the only alternatives to reach Europe without having to cross the Mediterranean Sea. But crossing the Balkans is a similarly dangerous journey, like a ’game’, played against the police forces of the countries on the route, so as to not get caught and arrested.

      With the outbreak of the pandemic, The Game has become more difficult and dangerous. Many have reported cases of sexual and violent abuse from the police.

      In Croatia, police officers forced people to lie on top of one another naked as they were beaten and crosses were spray-painted on their heads. To add insult to injury, all their possessions were stolen, and their phones would be smashed or thrown in the water by authorities.

      The last of thirteen siblings, Saeed wants to reach a cousin in Marseille; an opportunity to escape unemployment and the grinding poverty of his life back in Pakistan.

      From the outskirts of Karachi, Saeed lived with his two children, wife and seven relatives in two rooms. “I would go out every morning looking for work, but there is nothing. My daughter is sick. I left because I wanted to be able to provide for my family.”

      Despite his desire to end up in France, Saeed was forced to apply for asylum in Italy to buy himself time and avoid being arrested and sent back to Bosnia.

      Under current regulations governing refugee law, Saeed’s asylum application in Italy is unlikely to be accepted. Poverty and a dream for a better future are not recognised as valid reasons to be granted status in Europe. Instead, in order to keep those like Saeed out, in 2018, the European Commission proposed to almost triple funding for border enforcement between 2021 and 2027, for an overall investment of $38.4 billion.

      Despite being a skilled electrician looking for work, Saeed’s asylum application makes it impossible for him to legally work in Italy. To survive, he started working as a guide for other migrants, a low-level smuggler making the most of what he learned during The Game.

      He pulls a second phone out of his pocket and takes a call. “There are 70 men crossing the mountains from Slovenia who will be here by 4 am tomorrow,” he says. The large group will be split into smaller groups once they arrive at the Italian border, Saeed explains, so as to not be too noticeable.

      The mountain paths around Trieste are full of signs of life; sleeping bags, shoes and clothes scattered where groups decided to stop and camp the night before doing the final stretch to Trieste’s train station.

      “When they arrive, I’ll be their point of contact. I’ll show them where to access aid, how to get an Italian sim card and give them money that their families have sent to me via Western Union.” He pauses, “I know some of them because we were in the same camps in Bosnia. I try to help them as I know what it is like, and in return they pay me a small fee.” The amount he receives varies between 5 and 20 euro ($5.8 - $23.55) per person.

      All along the route there are those like Saeed, who manage to make a small living from the irregular migration route. However, it isn’t easy to recognise a smuggler’s good intentions, and not every smuggler is like Saeed. “There are also smugglers who make a big business by stealing money or taking advantage of less experienced people,” he says.

      Pointing to two young Afghan boys, Saeed shrugs, “They asked me where they could go to prostitute themselves to pay for the next part of the journey. There are many people ready to make money out of our misery.”

      Border violence and the fear of contagion

      Since the start of pandemic, The Game has become even more high stakes. For migrants and asylum seekers on the Balkan route, it has meant adding the risk of infection to a long list of potential perils.

      “If the police are looking for you, it’s hard to worry about getting sick with the virus. The most important thing is not to get arrested and sent back,” said Saeed.

      Covid-19 rules on migration have had the effect of further marginalising migrants and asylum seekers, excluding them from free testing facilities, their right to healthcare largely suspended and ignored by national Covid-19 prevention measures.

      This is confirmed by Lorenzo Tamaro, representative of Trieste’s Autonomous Police Syndicate (SAP). Standing under one of Trieste’s sweeping arches he begins, “The pandemic has made it more dangerous for them [migrants and asylum seekers], as it is for us [the police]."

      For all of 2020, Italian police have had to deal with the difficult task of stopping irregular entries while also performing extraordinary duties during two months of a strictly enforced lockdown.

      “The pandemic has revealed a systemic crisis in policing immigration in Europe, one we have been denouncing for years,” Tamaro says. He refers to how Italian police are both under-staffed and under-resourced when facing irregular migration, more so during lockdowns.

      Broad shouldered, his voice carries the confidence of someone who is no stranger to interviews. “Foreigners entering our territory with no authorisation are in breach of the law, even more so under national lockdown. It’s not us [the police] who make the law, but it is our job to make sure it is respected.”

      Born in Trieste himself, Tamaro and his colleagues have been dealing with immigration from the Balkans for years. The emergency brought on by increased arrivals during Italy’s tight lockdown period pushed the Ministry of Interior to request the deployment of a 100-strong Italian army contingent to the border with Slovenia, to assist in the detection and arrest of people on the move and their transfer to quarantine camps on the outskirts of the city.

      “We have been left to deal with both an immigration and public health emergency without any real support,” Tamaro says. “The army is of help in stopping irregular migrants, but it’s then us [the police] who have to carry out medical screenings without proper protective equipment. This is something the Ministry should have specialised doctors and medics do, not the police.”

      To deal with the increase in arrivals from the Balkan route, Italy revived a 1996 bilateral agreement with Slovenia, which dictates that any undocumented person found within 10 kilometres of the Slovenian border within the first 24 hours of arrival, can be informally readmitted to Slovenia.

      “In my opinion readmissions work,” Tamaro says. “Smugglers have started taking migrants to Udine and Gorizia, which are outside of the 10 km zone of informal readmissions, because they know that if stopped in Trieste, they risk being taken back to Slovenia.”

      On September 6, the Italian Interior Minister herself acknowledged 3,059 people have been returned to Slovenia from Trieste in 2020 alone, 1,000 more than the same period in 2019.

      Human rights observers have criticised this agreement for actively denying people on the move to request asylum and thus going against European law. “We know Italy is sending people back to Slovenia saying they can apply for asylum there. But the pushback does not end there,” says Miha, a member of the Slovenian solidarity initiative Info Kolpa.

      From his airy apartment overlooking Ljubljana, Miha explains how Slovenia resurfaced a readmission agreement with Croatia in June 2018 that has allowed an increase in pushbacks from Slovenia to Croatia.

      “Italy sends people to Slovenia and Slovenia to Croatia,” Miha says, “and from Croatia, they get pushed back further to Bosnia.”

      “What Europe is ignoring is that this is a system of coordinated chain-pushbacks, designed to send people back from Europe to Bosnia, a non-European Union country. And adding to the breach of human rights, no one is worrying about the high risk of contagion,” Miha concludes.

      Torture at Europe’s doorstep

      https://www.youtube.com/watch?v=t36isJ1QHA4&feature=emb_logo

      A section of the border between Croatia and Slovenia runs along the Kulpa river, as shown in the video above. People on the move try to cross this river in places where there is no fence, and some drowned trying to cross it in 2018 and 2019.

      As pushbacks become more normalised, so has the violence used to implement them. Because the Croatian-Bosnian border is an external EU-border, Croatia and Bosnia do not have readmission agreements similar to those between Italy and Slovenia.

      As such, pushbacks cannot simply happen through police cooperation — they happen informally — and it is here that the greatest violence takes place.

      https://www.youtube.com/watch?v=Z8T9AFOJT2A&feature=emb_logo

      People on the move have been posting evidence of the violence they are subjected to across the Balkan route. The video above was posted on TikTok in the summer of 2020, showing the beatings suffered by many of those who try and cross from Bosnia to Croatia and are pushed back by Croatian police.

      Despite the Bosnian-Croatian border running for more than 900 km, most of the border crossing happens in a specific location, in the Una Sana canton, the top eastern tip of Bosnia.

      The border here is a far cry from the tall barbed wire fences one might expect. The scenery cuts across a beautiful landscape of forestry and mountain streams, with winding countryside roads gently curving around family-run farms and small towns.

      “I’ve seen it all,” Stepjan says, looking out from his small whitewashed home, perched less than 100 meters from the actual Bosnian-Croatian border. A 45-year old man born and raised in this town, he adds, “People have been using this route for years to try and cross into Europe. Sometimes I give them [people on the move] water or food when they pass.”

      Many of the locals living on either side of the border speak German. They themselves have been migrants to Germany in the 90s, when this used to be a war zone. Asked about the allegations of physical abuse inflicted upon migrants, Stepjan shrugged, replying, “It’s not for me to tell the police how to do their job.”

      “By law, once a person arrives on Croatian territory they have the right to seek asylum,” says Nikol, a Croatian activist working with the organisation No Name Kitchen on this stretch of the border. “But this right is denied by Croatian police who force people to return to Bosnia.”

      Sitting in a smoky cafe in Zagreb, Nikol (a psuedonym) says she wishes to remain anonymous due to intimidation received at the hands of Croatian and Bosnian authorities punishing people providing aid to people on the move. She is planning her return to Bihac as soon as Covid regulations will allow her to move. Bihac is the key town of the Una Sana canton, the hotspot where most of the people on the move are waiting to cross into Croatia.

      She knows all about the violence perpetrated here against migrants and asylum seekers trying to enter Europe. “The Croatian police hands people over to men in plain uniform and balaclavas, who torture migrants before forcing them to walk back across the border to Bosnia.”

      Many migrants and asylum seekers that have managed to cross Croatia have reported stories of men dressed in black uniforms and wearing balaclavas, some sort of special unit with a mandate to beat and torture migrants before sending them back to Bosnia.

      Nikol has a gallery of pictures depicting the aftermath of the violence. “There is so much evidence of torture in Croatia that I am surprised there are still journalists looking to verify it,” she says as she flicks through pictures of beatings on her phone.

      Scrolling through, she brings up picture after picture of open wounds and arms, backs and bodies marked with signs of repeated beatings, burns and cuts.

      She goes through a series of pictures of young men with swollen bloody faces, and explains: “These men were made to lie on the ground facing down, and then stamped on their heads to break their noses one after the other.”
      Activists and volunteers receive pictures from people on the move about the beatings and torture endured while undergoing pushbacks. (Hannah Kirmes Daly, Brush&Bow C.I.C)

      “These are the same techniques that the Croatian police used to terrorise Serbian minorities in Croatia after the war,” she adds.

      Finding Croats like Nikol willing to help people on the move is not easy. Stepjan says he is not amongst those who call the police when he sees people attempting to cross, but a policeman from the border police station in Cabar openly disclosed that “it is thanks to the tip offs we get from local citizens that we know how and when to intervene and arrest migrants.”

      As confirmed by Nikol, the level of public anger and fear against people on the move has grown during the pandemic, fueled by anti-immigrant rhetoric linked with fake and unverified news accusing foreigners of bringing Covid-19 with them.

      Much of this discourse takes place on social media. Far-right hate groups have been praising violence against migrants and asylum seekers through posts like the ones reported below, which despite being signalled for their violent content, have not yet been removed by Facebook.
      Hate speech and violent threats against people on the move and organisations supporting them are posted on Facebook and other social media on a daily basis. Despite being reported, most of them are not taken down. (Hannah Kirmes Daly, Brush&Bow C.I.C)

      Nikol’s accounts are corroborated by Antonia, a caseworker at the Center for Peace Studies in Zagreb, who is working closely on legal challenges made against Croatian police.

      “We continue to receive testimonies of people being tied to trees, terrorised by the shooting of weapons close to their faces, having stinging liquids rubbed into open wounds, being spray-painted upon, sexually abused and beaten with bats and rubber tubes on the head, arms and legs.”

      In July this summer, an anonymous complaint by a group of Croatian police officers was made public by the Croatian ombudswoman. In the letter, officers denounced some of their superiors of being violent toward people on the move, suggesting that such violence is systematic.

      This was also the opinion of doctors in Trieste, volunteering to treat people’s wounds once they arrive in Italy after having crossed Croatia and Slovenia. Their accounts confirm that the violence they often see marked on bodies is not just the consequence of police deterrence, but is aimed at causing long-term injuries that might make a further journey impossible.

      Neither the Croatian nor the Slovenian national police have responded to these allegations through their press offices. The EU Home Affairs spokesperson office instead did reply, reporting that “Croatian authorities have committed to investigate reports of mistreatment at their external borders, monitor this situation closely and keep the Commission informed on progress made.”

      And while the EU has sent a monitoring team to meet the Croatian Interior Minister, it nevertheless continues to add to Croatia’s internal security fund, sending over €100 million ($120 million) since 2015 to manage migration through visa systems, policing and border security.

      Back to square one…

      https://www.youtube.com/watch?v=Dc0Um3gEbzE&feature=emb_logo

      Pushbacks from Italy, Slovenia and Croatia all the way back to Bosnia end with people on the move returning to overcrowded reception facilities, unsanitary camps, squats or tents, in inhumane conditions, often without running water or electricity. People in the video above were queuing at a food distribution site outside one of the IOM camps on the Bosnian-Croatian border in winter 2020.

      “These people have travelled thousands of kilometres, for months, and are now at the door of the European Union. They don’t want to return home,” Slobodan Ujic, Director of Bosnia’s Service for Foreigners’ Affairs, admitted in an interview to Balkan Insight earlier this year.

      “We are not inhumane, but we now have 30,000, 40,000 or 50,000 unemployed, while keeping 10,000 illegal migrants in full force…we have become a parking lot for migrants for Europe,” Ujic added.

      Public opinion in Bosnia reflects Ujic’s words. With a third of Bosnians unemployed and many youth leaving to Europe in search of better opportunities, there is a rising frustration from Bosnian authorities accusing the EU of having left the country to deal with the migration crisis alone.

      During the summer of 2020, tensions flared between Bosnian residents and arriving migrants to the point where buses were being stopped by locals to check if migrants were travelling on them.

      Today, thousands of people in Bosnia are currently facing a harsh snowy winter with no suitable facilities for refuge. Since the start of January the bad weather means increased rains and snowfall, making living in tents and abandoned buildings with no heating a new cause for humanitarian concern.

      In Bosnia around 7,500 people on the move are registered in eight camps run by the UNHCR and International Organization for Migration (IOM). The estimated number of migrants and asylum seekers in the country however, tops 30,000. The EU recently sent €3.5 million ($4.1 million) to manage the humanitarian crisis, adding to the over €40 million ($47 million) donated to Bosnia since 2015 to build and manage temporary camps.

      With the start of the pandemic, these reception centres became more like outdoor detention centres as Bosnian authorities forcefully transferred and confined people on the move to these facilities despite overcrowding and inhumane conditions.

      “I was taken from the squat I was in by Bosnian police and confined in a camp of Lipa, a few kilometers south of Bihac, for over a month,” Saeed says. “We had one toilet between 10 of us, no electricity and only one meal a day.”

      On December 23, 2020, Lipa camp, home to 1,300 people, was shut down as NGOs refused to run the camp due to the inhumane conditions and lack of running water and electricity. This came at a time where the closure of the camp had also been advocated by Bosnian local authorities of the Una Sana canton, pressured in local elections to close the facility.

      As people evacuated however, four residents, allegedly frustrated with the fact that they were being evicted with nowhere to go, set the camp on fire.

      https://www.youtube.com/watch?v=xK6mqaheA3c&feature=emb_logo

      The trauma of living through forced lockdown in those conditions will have a lasting effect on those who have lived it. “I still have nightmares about that place and the journey,” Saeed says, avoiding eye contact.

      “Most nights I hear the sound of dogs barking and I remember the running. But in my dreams, I am paralysed to the ground and I cannot move.”

      When Saeed managed to escape Lipa camp in June 2020, it took him three weeks to walk back to Trieste. “Now I spend my days here,” he gestures across, pointing his open palms at Piazza Liberta.

      As he speaks, Saeed is joined by two friends. A long scar twists a line of shiny nobbled skin across the scalp of one of them: a souvenir from the baton of a Croatian police officer. The other has burnt the tips of his fingers to avoid being fingerprinted and sent back to Greece.

      The absurdity of Europe’s migration policy is marked on their bodies. The trauma imprinted in their minds.

      “I dream of being able to drive a car to France, like any normal person, on a road with only green traffic lights ahead, no barriers to stop me.”

      https://www.trtworld.com/magazine/torture-and-pushbacks-stories-of-migration-to-europe-during-covid-19-45421
      #game #Katinovac

  • ‘JUNGLE’ SESSIONS : DOCUMENTATION AND WORKSHOPS 2015-2019

    From 2015 onwards Brush&Bow worked in the #Calais refugee camp known as the ‘Jungle’. Through reportage illustrations and sound recordings we documented the situation, from the earliest squats to the creation of the ‘Jungle’ camp, its daily life, and its violent destruction, to the aftermath when people were forced to return to squats in Paris and sleeping rough in the forests around Calais. We wanted to create an audiovisual testimony of the harsh results of EU/UK immigration laws, but also the resilience and strength of people to despite this ,maintain strength and positivity in the temporary city squashed between the borders of France and England. Alongside documentation, Brush&Bow created many impromptu music and art spaces, which led to many rich musical collaborations and stories, and highlighted the importance of journalism that is based in mutual exchange and learning.

    https://www.youtube.com/watch?v=DUAkP5nz4_c&feature=emb_logo

    https://brushandbow.com/home/podcasts/calais
    #Calais #campement #jungle #asile #migrations #réfugiés #dessins #journalisme_créatif #creative_journalism #témoignage

    ping @reka @visionscarto @isskein

  • Tracks. Spécial « Smartphonocène »

    En compagnie du philosophe italien Maurizio Ferraris, « Tracks » explore la relation, à tendance dévorante, que nous entretenons avec nos smartphones.

    Pour le philosophe italien #Maurizio_Ferraris, auteur de #Mobilisation_totale (éd. PUF, 2016), le téléphone portable nous maintient dans un état d’alerte permanent. Mais cette arme sociale pourrait-elle aussi aider à penser un nouveau bien-être mondial ? Un an après le début de la pandémie de Covid-19, qui a consacré le règne des écrans et du télétravail, Tracks a rencontré le philosophe chez lui, à Naples.

    #Forensic_Architecture
    Fondé par l’Israélien #Eyal_Weizman, le collectif pluridisciplinaire Forensic Architecture met en lumière la violence d’État en s’appuyant, notamment, sur des #technologies architecturales et de l’#open_data.

    Anti-5G
    Un monde saturé d’ondes magnétiques pour certains, le paradis des objets connectés pour d’autres : que nous promet la 5G ? Alors que les incendies d’antennes-relais se multiplient en Europe, une partie de la gauche libertaire et écologiste s’organise pour alerter sur ses risques, à l’instar du libraire Gontalde, à Montreuil, ou de la branche française de l’organisation américaine Deep Green Resistance.

    https://www.arte.tv/fr/videos/100281-007-A/tracks

    #architecture_forensique #violence_d'Etat #traces #contre-enquête #justice #violences_policières #vérité

    voir aussi sur twitter l’extrait sur l’architecture forensique :
    https://twitter.com/ARTEfr/status/1382951390834696193

  • Cartographie numérique : Big data et choix d’aménagement urbain pour les piétons et les cyclistes
    https://cartonumerique.blogspot.com/2018/03/big-data-et-choix-damenagement-urbain.html

    Big data et choix d’aménagement urbain pour les piétons et les cyclistes
    Nous avons commencé à aborder l’intérêt des données géolocalisées à travers un précédent billet : Strava et les enjeux du big data. Nous poursuivons ici l’analyse en nous intéressant plus spécialement à l’usage des traces numériques des cyclistes et des piétons pour orienter les choix d’aménagement urbain.

    #déplacement #ville #vélo

  • The Asylum Story: Narrative Capital and International Protection

    Obtaining international protection relies upon an ability to successfully navigate the host country’s asylum regime. In #France, the #récit_de_vie, or asylum story, is critical to this process. An asylum seeker must craft their story with the cultural expectations of the assessor in mind. The shaping of the asylum story can be seen as an act of political protest.

    The role of the asylum story within the asylum procedure

    Within a context of increasing securitization of Europe’s borders, the consequences of differentiated rights tied to immigration status have profound impacts. The label of “refugee” confers rights and the chance to restart one’s life. In order to obtain this label, a narrative of the person’s history is required: the asylum story. It must explain the reasons and mechanisms of individualized persecution in the asylum seeker’s country of origin or residence, and the current and sustained fears of this persecution continuing should they return. In France, the Office for the Protection of Refugees and Stateless People (OFPRA)
    is responsible for determining whether or not the person will be granted protection, either through refugee status or subsidiary protection.

    This essay examines the construction of these stories based on participant observation conducted within an association supporting exiles in Nice called Habitat et Citoyenneté (“Housing and Citizenship”, hereafter H&C).

    One of H&C’s activities is supporting asylum seekers throughout the asylum process, including the writing of the story and preparation of additional testimony for appeals in the event of a rejection. Over time, H&C has increasingly specialized in supporting women seeking asylum, many of whom have suffered gender-based and sexual violence. These women’s voices struggle to be heard within the asylum regime as it currently operates, their traumas cross-examined during an interview with an OFPRA protection officer. Consequently, an understanding of what makes a “good” asylum story is critical. Nicole and Nadia, members of H&C who play multiple roles within the association, help to develop the effective use of “narrative capital” whereby they support the rendering of the exiles’ experiences into comprehensive and compelling narratives.
    Creating the narrative while struggling against a tide of disbelief

    The experience of asylum seekers in Nice illustrates the “culture of disbelief” (Kelly 2012) endemic within the asylum system. In 2019, OFPRA reported a 75% refusal rate.

    Rejection letters frequently allege that stories are “not detailed enough,” “vague,” “unconvincing,” or “too similar” to other seekers’ experiences. These perfunctory refusals of protection are an assault in and of themselves. Women receiving such rejections at H&C were distressed to learn their deepest traumas had been labelled as undeserving.

    While preparing appeals, many women remembered the asylum interviews as being akin to interrogations. During their interviews, protection officers would “double-back” on aspects of the story to “check” the consistency of the narrative, jumping around within the chronology and asking the same question repeatedly with different phrasing in an attempt to confuse or trick the asylum seeker into “revealing” some supposed falsehood. This practice is evident when reading the transcripts of OFPRA interviews sent with rejection letters. Indeed, the “testing” of the asylum seeker’s veracity is frequently applied to the apparent emotiveness of their descriptions: the interviewer may not believe the account if it is not “accompanied by suitable emotional expression” (Shuman and Bohmer 2004). Grace, recently granted protective status, advised her compatriots to express themselves to their fullest capability: she herself had attempted to demonstrate the truth of her experiences through the scars she bore on her body, ironically embarrassing the officer who had himself demanded the intangible “proof” of her experience.

    A problematic reality is that the asylum seeker may be prevented from producing narrative coherency owing to the effects of prolonged stress and the traumatic resonance of memories themselves (Puumala, Ylikomi and Ristimäki 2018). At H&C, exiles needed to build trust in order to be able to narrate their histories within the non-judgemental and supportive environment provided by the association. Omu, a softly spoken Nigerian woman who survived human trafficking and brutal sexual violence, took many months before she was able to speak to Nadia about her experiences at the offices of H&C. When she did so, her discomfort in revisiting that time in her life meant she responded minimally to any question asked. Trauma’s manifestations are not well understood even among specialists. Therefore, production of “appropriately convincing” traumatic histories is moot: the evaluative methodologies are highly subjective, and indeed characterization of such narratives as “successful” does not consider the person’s reality or lived experience. Moreover, language barriers, social stereotypes, cultural misconceptions and expected ways of telling the truth combine to impact the evaluation of the applicant’s case.

    Asylum seekers are expected to demonstrate suffering and to perform their “victimhood,” which affects mental well-being: the individual claiming asylum may not frame themselves as passive or a victim within their narrative, and concentrating on trauma may impede their attempts to reconstruct a dignified sense of self (Shuman and Bohmer 2004). This can be seen in the case of Bimpe: as she was preparing her appeal testimony, she expressed hope in the fact that she was busy reconstructing her life, having found employment and a new community in Nice; however, the de facto obligation to embody an “ideal-type” victim meant she was counselled to focus upon the tragedy of her experiences, rather than her continuing strength in survival.
    Narrative inequality and the disparity of provision

    Standards of reception provided for asylum seekers vary immensely, resulting in an inequality of access to supportive services and thereby the chance of obtaining status. Governmental reception centers have extremely limited capacity: in 2019, roughly a third of the potential population

    were housed and receiving long-term and ongoing social support. Asylum seekers who find themselves outside these structures rely upon networks of associations working to provide an alternative means of support.

    Such associations attempt to counterbalance prevailing narrative inequalities arising due to provisional disparities, including access to translation services. Nicole is engaged in the bulk of asylum-story support, which involves sculpting applications to clarify ambiguities, influence the chronological aspect of the narration, and exhort the asylum seeker to detail their emotional reactions (Burki 2015). When Bimpe arrived at H&C only a few days ahead of her appeal, the goal was to develop a detailed narrative of what led her to flee her country of origin, including dates and geographical markers to ground the story in place and time, as well as addressing the “missing details” of her initial testimony.

    Asylum seekers must be allowed to take ownership in the telling of their stories. Space for negotiation with regard to content and flow is brought about through trust. Ideally, this occurs through having sufficient time to prepare the narrative: time allows the person to feel comfortable opening up, and offers potential to go back and check on details and unravel areas that may be cloaked in confusion. Nicole underlines the importance of time and trust as fundamental in her work supporting women with their stories. Moreover, once such trust has been built, “risky” elements that may threaten the reception of the narrative can be identified collaboratively. For example, mention of financial difficulties in the country of origin risks reducing the asylum seeker’s experience to a stereotyped image where economics are involved (see: the widely maligned figure of the “economic migrant”).

    Thus, the asylum story is successful only insofar as the seeker has developed a strong narrative capital and crafted their experience with the cultural expectations of the assessor in mind. In today’s reality of “asylum crisis” where policy developments are increasingly repressive and designed to recognize as few refugees as possible, the giving of advice and molding of the asylum story can be seen as an act of political protest.

    Bibliography

    Burki, M. F. 2015. Asylum seekers in narrative action: an exploration into the process of narration within the framework of asylum from the perspective of the claimants, doctoral dissertation, Université de Neuchâtel (Switzerland).
    Kelly, T. 2012. “Sympathy and suspicion: torture, asylum, and humanity”, Journal of the Royal Anthropological Institute, vol. 19, no. 4, pp. 753–768.
    Puumala, E., Ylikomi, R. and Ristimäki, H. L. 2018. “Giving an account of persecution: The dynamic formation of asylum narratives”, Journal of Refugee Studies, vol. 31, no. 2, pp. 197–215.
    Shuman, A. and Bohmer, C. 2004. “Representing trauma: political asylum narrative”, Journal of American Folklore, pp. 394–414.

    https://metropolitics.org/The-Asylum-Story-Narrative-Capital-and-International-Protection.html
    #asile #migrations #audition #narrative #récit #OFPRA #France #capital_narratif #crédibilité #cohérence #vraisemblance #véracité #émotions #corps #traces_corporelles #preuves #trauma #traumatisme #stress #victimisation #confiance #stéréotypes

    ping @isskein @karine4 @_kg_ @i_s_

  • Des lieux et des souvenirs
    http://liminaire.fr/palimpseste/article/des-lieux-et-des-souvenirs

    Photographies : Caroline Diaz Le Passage du Désir est un lieu secret, à part, qui relie deux #Artères parallèles, la rue du Faubourg Saint-Denis et la rue du Faubourg Saint-Martin, coupées en deux en son milieu par le Boulevard de Strasbourg, mais contrairement au Passage Brady qui est ouvert, le passage du désir est fermé par deux lourdes grilles en fer dont seuls les habitants ont le code. D’un côté du boulevard on aperçoit, au bout de l’enfilade des immeubles rectilignes, comme à l’extrémité d’un (...) #Palimpseste / #Regard, #Mémoire, #Paris, #Peinture, #Photographie, Art, #Portrait, #Traces, #Temps

    https://lesheurescreuses.net
    https://fairesigne.wordpress.com
    https://lesheurescreuses.net/2020/12/27/passage-du-desir

  • La très belle biennale #Traces (http://traces-migrations.org) n’a pas pu avoir lieu en présence d’un public en chair et os...

    Du coup, elle s’est transformée en émission #radio...

    Et vous pouvez retrouver les #podcasts ici (et c’est tellement incroyablement riche !!) :

    https://soundcloud.com/radio-traces

    Quelques #sons :
    La question des #Chibanis à travers le temps - Portrait de Jacques Barou
    https://soundcloud.com/radio-traces/la-question-des-chibanis-a-travers-le-temps-portrait-de-jacques-barou

    “Restez chez vous”, quid de la #crise_sanitaire dans les #quartiers_populaires ?
    https://soundcloud.com/radio-traces/sets/restez-chez-vous-quid-de-la-crise-sanitaire-dans-les-quartiers-populaire


    #coronavirus #covid-19 #confinement

    L’#île_égalité ! Un lieu occupé à #Villeurbanne.
    https://soundcloud.com/radio-traces/lile-egalite-un-lieu-occupe-a-villeurbanne

    #Hospitalité en France : Mobilisations intimes et politiques.
    https://soundcloud.com/radio-traces/hospitalite-en-france-mobilisations-intimes-et-politiques

    Pour construire l’hospitalité, interroger la notion d’ « habiter éclaté »
    https://soundcloud.com/radio-traces/pour-construire-lhospitalite-interroger-la-notion-d-habiter-eclate

    « #Corps_en_grève », #grève_de_la_faim des #travailleurs_immigrés en 1973 - Radio Dio
    https://soundcloud.com/radio-traces/corps-en-greve-greve-de-la-faim-des-travailleurs-immigres-en-1973-radio-


    #BD

    On a tous un ami noir, de #François_Gemenne
    https://soundcloud.com/radio-traces/on-a-tous-un-ami-noir-de-francois-gemenne

    #Laïcité, #racisme, #séparatisme, #islamophobie - Radio Dio
    https://soundcloud.com/radio-traces/laicite-racisme-separatisme-islamophobie-radio-dio

    "Plus Fort, j’entends rien", à propos du "#privilège_blanc" - Radio Dio
    https://soundcloud.com/radio-traces/plus-fort-jentends-rien-a-propos-du-privilege-blanc-radio-dio

    L’Ensemble industriel remarquable #Cusset-TASE
    https://soundcloud.com/radio-traces/lensemble-industriel-remarquable-cusset-tase

    Les mutations du droit des collectivités territoriales à travers l’accueil des migrant-e-s
    https://soundcloud.com/radio-traces/les-mutations-du-droit-des-collectivites-territoriales-a-travers-laccuei

    #migrations #histoire #mémoire #France #interview

  • Des militaires français compromettent la sécurité de leurs opérations sur les réseaux sociaux | Mediapart
    https://www.mediapart.fr/journal/international/101220/des-militaires-francais-compromettent-la-securite-de-leurs-operations-sur-

    A rapprocher de l’étude sur la géolocalisation par Charlie Wazel en décembre 2019 dans le New York Times.

    Alors que l’armée interdit à ses militaires de poster des informations sensibles en ligne, Mediapart a retrouvé, via différentes applications, plus de 800 profils de soldats français déployés à l’étranger et plus de 200 profils de membres des forces spéciales. L’état-major reste évasif sur les mesures prises pour endiguer un problème pourtant susceptible de mettre en péril la sécurité des forces militaires.

    #Géolocalisation #Armée #Quantified_self #Sport #Données_santé #Traces

  • Petites erreurs du réel
    http://liminaire.fr/palimpseste/article/petites-erreurs-du-reel

    La place située entre la #Gare de l’Est et le Centre des Recollets, à #Paris dans le 10ème arrondissement, a été réaménagée et végétalisée en 2012 et porte depuis le nom de la résistante et femme politique Madeleine Braun, première femme vice-président de l’Assemblée nationale. En 1951, écartée du Parti Communiste, elle s’éloigne de la politique et devient co-directrice avec Louis Aragon des Éditeurs français réunis, où elle publie de nombreux auteurs comme Paul Valéry, Paul Eluard ou Vladimir Maïakovski. Cet (...) #Palimpseste / #Photographie, Paris, #Paysage, #Ville, #Regard, #Quotidien, Société, #Solitude, #Traces, #Rêve, #Poésie, (...)

    #Société
    http://museedelaresistanceenligne.org/media5438-Place-Madeleine-Braun-Paris-Xe
    https://www.seuil.com/ouvrage/le-propre-du-langage-voyages-au-pays-des-noms-communs-jean-christophe-bailly/9782020315623
    http://liminaire.fr/IMG/mp4/place.mp4

  • Photographie - Soumgaït, complexe industriel, mai 2004
    https://visionscarto.net/photographie-soumgait

    Titre : Photographie - Héritage soviétique - Soumgaït, ancien complexe industriel, mai 2004 Lieu : Azerbaïdjan Mots-clés : #photographie #caucase #azerbaïdjan #industrie #urss #ex-urss #friches_industrielles #mémoire #héritage #traces Matériel : Photographies Auteur : Philippe Rekacewicz Date : Mai 2004 Complexe pétro-chimique, Soumgaït, 2004. Complexe pétro-chimique, administration, Soumgaït, 2004. Complexe pétro-chimique, Soumgaït, 2004. Complexe pétro-chimique, Soumgaït, (...) #Inspirations

  • Une lecture du monde à travers le dessin
    http://liminaire.fr/livre-lecture/article/une-lecture-du-monde-a-travers-le-dessin

    Lecture croisée de L’imagement de Jean-Christophe Bailly et de Magdaléniennement de Dominique Fourcade « Et lorsque nous-mêmes nous envisageons le geste inaugural qui aurait fait basculer il y a trente mille ans les hommes dans la possibilité de la figure, ou lorsque, en d’autres termes, nous tentons de nous représenter le champ de l’apparition pariétale, nous ne devons pas oublier, si pratique que puisse être, pour reprendre le sous-titre du #Livre de Bataille sur Lascaux, l’idée d’une « naissance de (...) Livre & lecture / #Art, #Histoire, #Peinture, #Regard, #Animal, #Traces, #Temps, #Mémoire, Livre, #Écriture, (...)

    #Livre_&_lecture #Poésie

  • #Roma_negata. Percorsi postcoloniali nella città
    Un viaggio attraverso la città per recuperare dall’oblio un passato coloniale disconosciuto.

    Libia, Somalia, Eritrea, Etiopia: quali sono le tracce dell’avventura coloniale italiana a Roma? Roma negata è un viaggio attraverso la città per recuperare dall’oblio un passato coloniale disconosciuto e dare voce a chi proviene da quell’Africa che l’Italia ha prima invaso e poi dimenticato. Igiaba Scego racconta i luoghi simbolo di quel passato coloniale; Rino Bianchi li fotografa, assieme agli eredi di quella storia. Il risultato è una costruzione narrativa e visiva di un’Italia decolonizzata, multiculturale, inclusiva, dove ogni cittadino possa essere finalmente se stesso. Negli anni trenta del secolo scorso Asmara, Mogadiscio, Macallè, Tripoli, Adua erano nomi familiari agli italiani. La propaganda per l’impero voluta da Benito Mussolini era stata battente e ossessiva. Dai giochi dell’oca ai quaderni scolastici, per non parlare delle parate, tutto profumava di colonie. Di quella storia ora si sa poco o niente, anche se in Italia è forte la presenza di chi proviene da quelle terre d’Africa colonizzate: ci sono eritrei, libici, somali, etiopi. Il libro riprende la materia dell’oblio coloniale e la tematizza attraverso alcuni luoghi di Roma che portano le tracce di quel passato dimenticato. I monumenti infatti, più di altre cose, ci parlano di questa storia, dove le ombre sono più delle luci. Prende vita così un’analisi emozionale dei luoghi voluti a celebrazione del colonialismo italiano, attraverso un testo narrativo e delle fotografie. In ogni foto insieme al monumento viene ritratta anche una persona appartenente a quell’Africa che fu colonia dell’Italia. Scego e Bianchi costruiscono così un percorso di riappropriazione della storia da parte di chi è stato subalterno. «Volevamo partire dal Corno D’Africa, dall’umiliazione di quel colonialismo crudele e straccione, perché di fatto era in quel passato che si annidava la xenofobia del presente (…) Da Roma negata emerge quel Corno d’Africa che oggi sta morendo nel Mediterraneo, disconosciuto da tutti e soprattutto da chi un tempo l’aveva sfruttato».

    https://www.ediesseonline.it/prodotto/roma-negata

    –---

    Citation tirée du livre «#La_frontiera» de #Alessandro_Leogrande:

    «Dopo aver letto Roma negata, il libro di Igiaba Scego sui monumenti, le targhe, le lapidi e i palazzi della capitale che ricordano il colonialismo, sono andato a vedere l’#oblisco_di_Dogali. (...) Il libro è un viaggio nelle pieghe di Roma alla ricerca delle tracce del passato coloniale.
    (...)
    Il paradosso è che la rimozione del passato coloniale riguarda esattamente quelle aree che a un certo punto hanno cominciato a rovesciare i propri figli verso l’Occidente. Sono le nostre ex colonie uno dei principali ventri aperti dell’Africa contemporanea. I luoghi di partenza di molti viaggi della speranza sono stati un tempo cantati ed esaltati come suolo italiano, sulle cui zolle far sorgere l’alba di un nuovo impero»

    (pp.80-81)

    «In realtà il mausoleo [l’obelisco di Dogali], realizzato già nel giugno 1887 dall’architetto #Francesco_Azzurri, fu inizialmente collocato nella vicina piazza dei Cinquecento, l’enorme capolinea degli autobus che sorge davanti alla stazione Termini e si chiama così in onore dei caduti di #Dogali. Ma poi, nei primi anni del regime fascista, fu spostato qualche centinaio di metri in direzione nord-ovest, verso piazza della Repubblica. Ed è lì che è rimasto»

    (pp.82-82)

    #livre #colonialisme_italien #colonisation #Italie #Rome #traces #paysage #géographie_urbaine #post-colonialisme #toponymie #monuments #mémoire #Igiaba_Scego #passé_colonial #photographie #oubli_colonial #histoire

    ping @cede @albertocampiphoto @wizo

    • Citation tirée du livre «#La_frontiera» de #Alessandro_Leogrande:

      «Si è acceso qualcoa dentro di me quando ho scoperto che alcuni dei campi di concentramento eretti negli ultimi anni da Isaias Afewerki per reprimere gli oppositori sorgono negli stessi luoghi dove erano disposti i vecchi campi di concentramento del colonialismo italiano.
      In particolare nelle isole di #Dahlak, cinquanta chilometri al largo di Massaua, dove le galere italiane sono state prima riutilizzate dagli occupanti etiopici e in seguito dallo stesso regime militare del Fronte.
      Il penitenziario di #Nocra, una delle isole dell’arcipelago, fu attivo dal 1887 (proprio l’anno dell’eccidio di Dogali) al 1941, come ricorda Angelo Del Boca in Italiani, brava gente? Vi furono rinchiusi prigionieri comuni, ascari da punire, detenuti politici, oppositori e, dopo l’inizio della campagna d’Etiopia nel 1935, ufficiali e funzionari dell’impero di Hailé Selassié, perfino preti e monaci. (...) L’idea di fare di Nocra e delle isole limitrofe una gabbia infernale si è tramandata nel tempo, da regime a regime»

      (p.85-86)

      –---

      Sul Campo di concentramento di Nocra

      Il campo di Nocra o carcere di Nocra fu il più grande campo di prigionia italiano nella Colonia eritrea e dal 1936 il più grande dell’Africa Orientale Italiana. Venne aperto nel 1887 e chiuso nel 1941 dagli inglesi. Era situato nell’isola di Nocra, parte dell’Arcipelago di Dahlak, a 55 chilometri al largo di Massaua. Dal 1890 al 1941 fece parte del Commissariato della Dancalia. Arrivò a detenere tra un minimo di 500 prigionieri e un massimo di 1.800[1].


      https://it.wikipedia.org/wiki/Campo_di_concentramento_di_Nocra

      #camp_de_concentration #Tancredi_Saletta #Oreste_Baratieri

    • #Igiaba_Scego: “Scopriamo i simboli della storia coloniale a Roma per riempire un vuoto di memoria”

      Igiaba Scego, scrittrice italo somala autrice di libri come ‘Roma negata’ e ‘La linea del colore’, racconta e spiega i simboli del colonialismo presenti nella capitale. Spesso sconosciuti, ignorati, o lasciati nel degrado, narrano una storia che l’Italia ha rimosso: quella delle guerre coloniali che ebbero luogo anche prima del fascismo, e che oggi rappresentano il ‘vuoto di memoria’ del nostro paese. Un dibattito che si è accesso a Roma dopo la decisione di intitolare la stazione della metro C al partigiano italo-somalo #Giorgio_Marincola e non chiamarla più #Amba_Aradam.

      A Roma da qualche settimana si parla dei simboli e dei nomi del rimosso coloniale italiano, grazie alla proposta di intitolare la stazione della metro C su via dell’Amba Aradam a Giorgio Marincola, partigiano italo-somalo morto durante la Resistenza. Una proposta diventata realtà con il voto del consiglio comunale che ha deciso che Roma non appellerà una stazione della metropolitana ‘Amba Aradam’, l’altipiano montuoso dove l’esercito italiano massacrò 20.000 uomini e donne con bombardamenti a tappeto e l’utilizzo di armi chimiche. Di questo e altro abbiamo parlato con la scrittrice Igiaba Scego.

      Quali sono i simboli coloniali a Roma che andrebbero spiegati e sui quali bisognerebbe accendere l’attenzione?

      Non sono molti ma sono collocati in punti simbolici. A Roma, tra piazza della Repubblica e la stazione Termini c’è la Stele di Dogali, a riprova che il colonialismo non è stato solo fascista ma anche ottocentesco. L’obelisco è egiziano ma ha un basamento ottocentesco dedicato alla battaglia avvenuta nel 1887 a Dogali, in Eritrea, dove una colonna italiana venne intercettata e massacrata. Da lì anche il nome di piazza dei 500 davanti la stazione Termini. Di questa battaglia ne ho parlato in due libri, ‘Roma negata’ e ‘La linea del colore’. E nella piazza dove c’è la Stele, s’incontra il colonialismo con le migrazioni di oggi. Questo monumento, che nessuno conosce, è tra l’altro lasciato nel degrado. C’è poi il ponte Duca d’Aosta nei pressi del Vaticano, o il Cinema Impero a Tor Pignattara, che oggi si chiama Spazio Impero. Oltre al fatto di inserire il termine ‘impero’ nel nome, la struttura è quasi uguale a un cinema che è stato realizzato ad Asmara in Eritrea. Ma la cosa che colpisce di più sono i vuoti. Negli anni ’30, venne portata da Mussolini come bottino di guerra dall’Etiopia la Stele di Axum. Questa fu posizionata a piazza di Porta Capena, dove inizia anche il libro ‘Roma negata’. Dopo la guerra, non è stata restituita subito. Nel 1960, Abebe Bikila (campione olimpionico etiope) ha vinto i Giochi di Roma correndo a piedi nudi. Ho sempre pensato che il motivo della sua vittoria non fu solo la sua capacità fisica e la sua caparbietà, ma anche il dover essere costretto a passare per ben due volte davanti la Stele sottratta al suo popolo. Sono convinta che gli abbia dato lo sprint per vincere. La Stele fu poi restituita all’Etiopia negli anni Duemila, tra mille polemiche. Il problema è che ora in quella piazza non c’è nulla, solo due colonnine che rappresentano le Torri Gemelli e di cui nessuno sa nulla. Sarebbe stato giusto ergere sì un monumento per ricordare l’11 settembre, ma soprattutto uno per ricordare le vittime del colonialismo italiano e chi ha resistito ai colonizzatori. Un monumento riparatore per avvicinare i popoli vista la storia scomoda. Quella piazza rappresenta il vuoto di memoria, è come se qualcuno avesse fotografato il rimosso coloniale".

      Quali potrebbero essere i passi da compiere per far emergere il rimosso coloniale?

      Inserirlo nei programmi scolastici e nei libri di testo. Negli ultimi anni è emersa una certa sensibilità e tanti libri sono entrati a scuola grazie agli insegnanti. Sarebbe bello però avere anche nei programmi non solo la storia del colonialismo, ma anche il punto di vista del sud globale. Mi piacerebbe che la storia italiana fosse studiata globalmente, e far emergere le connessioni dell’Italia con l’Europa, l’Africa, l’America Latina e l’Asia. Non penso solo al colonialismo, ma anche alla storia delle migrazioni italiane. Alle superiori andrebbe studiata soprattutto la storia del ‘900. L’altro giorno è scoppiata quella bomba terribile a Beirut: quanti studenti e studentesse sanno della guerra civile in Libano? Sempre nella direzione di far emergere il rimosso coloniale, sarà istituito un museo che si chiamerà ‘Museo italo – africano Ilaria Alpi’. Ma la cosa che servirebbe tantissimo è un film o una serie tv. Presto sarà tratto un film da ‘The Shadow King’, libro di Maaza Mengiste, una scrittrice etiope – americana, che parla delle donne etiopi che resistono all’invasione fascista degli anni ’30. Un libro bellissimo e importante, come è importante che la storia del colonialismo italiano sia raccontata da un prodotto culturale potenzialmente globale. Ma perché un film sul colonialismo italiano lo deve fare Hollywood e non Cinecittà? Perché c’è ancora questa cappa? Non penso a un film nostalgico, ma a una storia che racconti la verità, la violenza. Serve sia lo studio alto sia il livello popolare. Altrimenti il rischio è che diventi solo un argomento per studiosi. È bello che escano libri all’estero, ma dobbiamo fare un lavoro anche qui.

      Quali sono le figure, magari anche femminili, che dovrebbero essere valorizzate e raccontate?

      Metterei in scena la collettività. Un’idea è fare un murales. Nel Medioevo le cattedrali erano piene di affreschi, e attraverso le immagini è stata insegnata la storia della chiesa. Userei la stessa tecnica, mostrando le immagini della resistenza anche delle donne etiope e somali. Servirebbe poi creare qualcosa che racconti anche le violenze subite nel quotidiano, perché non ci sono solo le bombe e i gas, ma anche i rapporti di potere. Mio padre ha vissuto il colonialismo e mi raccontava che prima dell’apartheid in Sudafrica c’era l’apartheid nelle città colonizzate, dove c’erano posti che non potevano essere frequentati dagli autoctoni. Racconterei queste storie sui muri delle nostre città e nelle periferie. È importante ricordare ciò che è stato fatto anche lì.

      https://www.fanpage.it/roma/igiaba-scego-scopriamo-i-simboli-della-storia-coloniale-a-roma-per-riempire-
      #histoire_coloniale #mémoire #symboles

      –---

      –-> sur la nouvelle toponymie de la station de métro:
      https://seenthis.net/messages/871345

  • This chart shows link between #restaurant spending and new virus cases
    https://www.cnbc.com/2020/06/26/this-chart-shows-the-link-between-restaurant-spending-and-new-coronavirus-case

    Higher restaurant spending appears to be linked to a faster spread of the coronavirus, according to a JPMorgan study.

    Analyst Jesse Edgerton analyzed data from 30 million Chase credit and debit cardholders and from Johns Hopkins University’s case tracker. He found that increased restaurant spending in a state predicted a rise in new infections there three weeks later.

    He also said restaurant spending was the strongest predictor across all categories of card spending.

    #dépenses #carte-bancaire #traces #covid-19

    • Intéressant : la méthode (j’imagine qu’ils ont optimisé le R2 (0,38 pour 51 observations) en fonction du retard) estime donc un délai de 3 semaines entre la contamination et la détection.

      Ce serait intéressant de savoir ce qui est précisément utilisé pour les dépenses au restaurant, puisque visiblement l’effet taille (la population) est éliminé. L’étude (que je ne trouve pas) dit également que l’augmentation des dépenses au supermarché est corrélée, avec les mêmes 3 semaines de décalage, à une diminution des contaminations. Dans cette partie du texte, il semble d’ailleurs que c’est la variation par rapport à la dépense de l’année précédente qui est utilisée.

      Is it safe to go to a restaurant ? JP Morgan finds link between restaurant spending, COVID outbreaks | Fortune
      https://fortune.com/2020/06/26/is-it-safe-restaurant-coronavirus-cases-credit-cards-restaurants-jp-morgan-

      And interestingly, the JPMorgan study also found that increased spending in supermarkets correlated to a slower spread of the virus. Analyst Edgerton wrote that the correlation hints that “high levels of supermarket spending are indicative of more careful social distancing in a state.” The firm pointed out that as of three weeks ago, supermarket spending in states like New York and New Jersey, which are now seeing a decrease in cases, was up 20% or more from a year ago, whereas states now seeing a surge like Texas and Arizona saw supermarket spending up less than 10%.

      Évidemment, ça ne fait pas plaisir aux restaurateurs…

      The National Restaurant Association said in a statement that “It is irresponsible to pin the rise [of COVID-19 cases] on a single industry. Restaurants have historically operated with highly regulated safety protocols based on the FDA’s Food Code and now have taken new steps to meet social distancing guidelines required by state and federal officials. We all have responsibility for wearing masks, washing hands, and social distancing.

  • La carte de la #mémoire statuaire par Christian Grataloup - Sciences et Avenir

    https://www.sciencesetavenir.fr/archeo-paleo/la-carte-de-la-memoire-statuaire-par-christian-grataloup_145329

    Les pratiques mémorielles collectives les plus courantes ne coutent pas bien cher. Il suffit de nommer. Plutôt que de numéroter les rues ou les établissements (scolaires, hospitaliers, militaires, etc.), on leur donne un nom, le plus souvent celui d’une personne, décédée de préférence. La dépense se limite à quelques plaques. On retrouve aussi ces dénominations sur les papiers à en-tête ou les cartes de visites, dans la mesure où subsistent encore ces pratiques prénumériques. Quel effet cela a-t-il pour le souvenir du (rarement de la) disparu(e) ? Très certainement peu de choses. Beaucoup de résidents ignorent qui était l’illustre dont leur adresse porte le patronyme et avouent souvent ne pas même s’être posé la question. Habiter avenue des tilleuls ou rue Gambetta ne change rien à la vie quotidienne ou aux représentations qu’on se fait de sa propre géographie. Littéralement, le plan de la ville n’est pas une carte-mémoire.

    #traces #statues #déboulonage

    • Les #pratiques_mémorielles collectives les plus courantes ne coutent pas bien cher. Il suffit de nommer. Plutôt que de numéroter les rues ou les établissements (scolaires, hospitaliers, militaires, etc.), on leur donne un #nom, le plus souvent celui d’une personne, décédée de préférence. La dépense se limite à quelques #plaques. On retrouve aussi ces #dénominations sur les papiers à en-tête ou les cartes de visites, dans la mesure où subsistent encore ces pratiques prénumériques. Quel effet cela a-t-il pour le souvenir du (rarement de la) disparu(e) ? Très certainement peu de choses. Beaucoup de résidents ignorent qui était l’illustre dont leur adresse porte le #patronyme et avouent souvent ne pas même s’être posé la question. Habiter avenue des tilleuls ou rue Gambetta ne change rien à la vie quotidienne ou aux représentations qu’on se fait de sa propre #géographie. Littéralement, le plan de la ville n’est pas une carte-mémoire.

      "Ah, s’il avait pu ne pas exister, celui-là !"

      Je me souviens avoir, il y a plus de quarante ans, enseigné dans un collège (un CES alors) de ce qui était la banlieue rouge. La municipalité communiste lui avait donné le nom de #Marcel_Cachin. Lorsque la vie politique française du XXe siècle figurait dans les programmes, je me faisais un devoir de citer l’homme politique communiste, longtemps directeur de L’Humanité. Je n’ai jamais rencontré un élève qui en avait au préalable une vague connaissance. Pourtant, cela faisait moins de vingt ans qu’il était décédé et l’environnement politique local aurait pu favoriser ce culte du héros. L’ignorance était aussi profonde dans l’établissement voisin baptisé (si j’ose dire) Eugénie Cotton. Chose amusante, il est plusieurs fois arrivé que des élèves s’écrient : "ah, s’il avait pu ne pas exister, celui-là !". On pourrait imaginer une dystopie où il serait possible d’effacer le passé, ce qui ferait disparaître tous les lieux portant le nom évanoui. L’abolition historique générant l’abolition géographique. L’amnésie gommant la carte.

      En supprimant une statue, ne serait-on pas quelque peu dans un processus de même nature, mais inversé ? Effacer la #matérialisation d’une mémoire, ce n’est plus, bien sûr, la glorifier, mais ce n’est pas non plus montrer quelles nuisances, quelles souffrances elle avait occultées. Passé le bref moment de satisfaction qu’apporte le sentiment d’avoir infligé une juste punition, comment pourra-t-on rappeler au quotidien ces nuisances et ces souffrances ? En érigeant d’autres statues, jusqu’à ce que plus tard d’autres mécontentements finissent par les prendre pour cibles, soit par regret des #célébrations antérieures, soit, plus probablement, parce que les personnages ou les actes célébrés apparaissent trop tièdes, trop ambigus. Ce sont les actuelles mésaventures de #Victor_Schœlcher, dont les représentations n’ont d’autres buts que de rappeler l’abolition de l’#esclavage (sinon, qui se souviendrait de cet assez modeste personnage politique du XIXe siècle ?), raison qui lui a valu d’être, avec #Félix_Eboué, panthéonisé en 1949 (et sa tombe fleurie par Mitterrand en 1981).

      Contextualiser et non effacer

      La colère qui aboutit au renversement d’une statue est d’aujourd’hui. Ce ne sont pas les comptes du passé qui sont réglés, mais des souffrances bien contemporaines qui s’expriment. S’attaquer à la mémoire des traites négrières et de leurs acteurs hurle la blessure constamment rouverte du racisme subi au quotidien. Mais en tentant de changer la mise en scène du passé – qui ne passe pas, selon la formule consacrée -, c’est la mémoire qui risque de disparaître, pas le racisme présent qui n’a nul besoin de profondeur historique.

      De fait, tous les historiens et autres spécialistes de sciences sociales ne cessent de dire qu’il faut avant tout contextualiser et non effacer. Bien sûr, je ne peux y manquer. Mais je contenterai d’un seul critère de mise en situation : éviter de réduire une personne et sa statue à une symbolique marginale dans ce qu’elles peuvent représenter. En 2005, la célébration du bicentaire de la victoire d’Austerlitz a avorté. Cela pouvait se comprendre par refus d’une exaltation militariste et impérialiste. Mais le grand reproche fait alors à Napoléon a été d’avoir rétabli l’esclavage aux colonies trois ans avant la bataille. Ce retour en arrière sur un acquis majeur de la Révolution, même s’il n’avait guère eu d’effet concret, est évidemment un acte honteux. Mais ce n’est vraiment pas pour cela qu’on a érigé des statues de l’empereur. La situation est la même pour la figure du roman national la plus honnie aujourd’hui : Jean-Baptiste Colbert. On peut le détester pour les mêmes raisons qui ont fait réinventer son personnage par la 3ème République : le fait qu’il soit un maillon essentiel dans la chaîne des bâtisseurs de l’Etat central. Le roman national en faisait un modèle à suivre pour les petits écoliers, en vantant sa capacité de travail : l’imagerie le montrait entrant dans son bureau très tôt le matin et se frottant les mains pour exprimer son plaisir de voir d’énormes piles de dossiers à travailler. Le colbertisme n’a que marginalement à voir avec le Code noir dont la haine dont il est l’objet témoigne d’abord d’une totale décontextualisation. Certes, il vaut mieux prendre des symboles qui tiennent la route et Christiane Taubira a très justement tranché sur la mémoire de Colbert en insistant sur les raisons toutes autres de sa célébration. Sacrifier la statue qui trône devant l’Assemblée nationale (d’ailleurs une copie) n’aurait pas grand sens et n’aboutirait qu’à provoquer d’inutiles divisions.

      Les oubliées, les opprimées, les minoritaires

      L’ancien contrôleur général des finances de Louis XIV connaît ainsi un bref moment de « popularité » qui n’a pas grand rapport avec la patrimonialisation généralisée dans laquelle nous baignons depuis au moins trois décennies. Dans un monde où toute ancienne usine, toute petite zone humide, toute vieille ferme est célébrée comme un lieu de mémoire si sa destruction est envisageable, ne resterait-il que les statues qu’il faudrait effacer ? Alors que, dans l’ensemble, on ne leur prête généralement aucun intérêt et que même ceux qui passent régulièrement devant elles ne s’y intéressent pas le moins du monde. Une solution est aujourd’hui souvent prônée : ériger nouvelles statues célébrant les oubliées, les opprimées, les minoritaires. Vu que l’immense majorité de la statuaire publique (et encore, compte non tenu des monuments aux morts militaires) représente des hommes blancs, souvent vieux, la tâche est impressionnante, digne d’une relance économique hyper-keynésienne. Mais les sommes monumentales (désolé, le jeu de mot est tentant) nécessaires ne seraient-elles pas mieux employées à remettre à flots les hôpitaux publics ? Il est vrai que ce serait sans doute un facteur de réindustrialisation, les bronziers ayant largement disparu du territoire national.

      Lorsque le président sénégalais #Abdoulaye_Wade a voulu ériger sur les #collines_des_Mamelles, près de #Dakar et face à l’Atlantique, l’énorme groupe statuaire qu’est le monument de la #Renaissance_africaine (52 mètres de haut, en bronze et cuivre), un seul pays s’est montré capable de relever le défi technique : la Corée du Nord. Statufier les mémoires est chose difficile. Deux passés particulièrement douloureux, la Shoah et les traites négrières se livrent à ce qu’il est convenu d’appeler une concurrence mémorielle. Des lieux ont pu être ainsi fabriqués, ainsi la maison des esclaves de Gorée où sans doute peu d’esclaves sont passés, mais peu importe. D’autres subsistent, comme la cité de la Muette à Drancy qui fut l’antichambre d’Auschwitz. Neuf juifs sur dix déportés de France passèrent par le camp de Drancy. En 2006 une sorte de jumelage mémoriel fut mis en place entre les municipalités de Gorée et de Drancy avec l’érection de deux groupes statuaires, un dans chaque lieu, réalisés par deux artistes guadeloupéens, Jean et Christian Moisa. Mais les deux célèbrent la fin de l’esclavage, pas la libération des camps.

      Finalement, la statue la plus durable serait celle qui n’a pas de corps. Grace aux déboulonnages opérés durant l’occupation pour fournir des métaux rares aux Allemands, ont longtemps subsisté sur bien des places de France, des socles vides, pourvu néanmoins d’une plaque. La solution a été adoptée pour un des très récents ensembles de statues érigées à Paris : le monument aux 549 soldats français morts en #Opex inauguré le 11 novembre 2019 par le président Macron. Le cercueil porté par les 6 soldats de bronze est non seulement vide, mais il n’existe pas. La statue idéale.

      #statues #Christian_Grataloup #toponymie_politique #effacement #contextualisation

      ping @albertocampiphoto @isskein

  • Vous connaissez l’Histoire de #MOVE, ou comment une lutte antiraciste initialement pacifiste a fini bombardée par la police à #Philadelphie, le 13 mai 1985, tuant 11 personnes dont 5 enfants et laissant volontairement bruler tout un bloc de quartier ? Non ? Moi non plus, je l’ai découverte il y a peu grâce à ce fil twitter de @hegurgurk : https://twitter.com/hegurgurk/status/1266521204099186688


    Ce qu’en explique un peu trop succinctement wikipedia est déjà terrible. Au commencement étaient des humains qui ont voulu se réapproprier leurs racines & leurs choix : retour à la simplicité, faire sécession avec un monde consumériste forcément esclavagiste : https://fr.wikipedia.org/wiki/MOVE_(organisation)
    Je ne vais pas faire mine d’avoir tout compris, alors je vais poser ci-dessous des liens qui ont été cités comme des ressources solides pour comprendre comment une communauté pacifiste, harcelée, a fini par craquer et comment la répression absolument raciste s’est déchainée
    « Le jour où la police a bombardé une rue de la ville : les cicatrices des atrocités de Move en 1985 peuvent-elles être guéries ? »
    Dû au mandat pour menaces terroristes, émeute et conduite désordonnée, le flic n’a pas hésité à bombarder, comme il l’explique sereinement.
    Ça vous rappelle quelque chose ?
    The day police bombed a city street : can scars of 1985 Move atrocity be healed ? | US news | The Guardian
    https://www.theguardian.com/us-news/2020/may/10/move-1985-bombing-reconciliation-philadelphia
    https://i.guim.co.uk/img/media/a5eb407b5e1801cdd9274d064131f2fd5b0a362d/0_38_1962_1177/master/1962.jpg?width=1200&height=630&quality=85&auto=format&fit=crop&overlay-ali
    Ici, un documentaire très complet, avec des extraits du procès, des documents d’époque, où on prend toute la mesure du fossé entre les jugeants, majoritairement blancs, et les espérants en une autre société, auto-déterminée, autour de John Africa : https://www.youtube.com/watch?v=_Xax_X9YF1s

    Sur la libération de Delbert Orr Africa, une des « 9 de MOVE » arrêtés lors d’un raid policier ultra-violent contre leur communauté, et lors duquel un policier a été tué dans des circonstances jamais élucidées, ainsi qu’un des bébés de la communauté : https://www.theguardian.com/us-news/2020/jan/18/move-9-delbert-orr-africa-released-prison
    Le dernier des prisonnier, Chuck Africa, a été libéré il y a ... 4 MOIS, le 7 février dernier, après 42 ans de détention !
    Voici sa page sur le site de la communauté :
    http://onamove.com/move-9/chuck-africa
    Liens après liens, je fini par tomber sur ce site consacré entièrement à l’histoire de #MOVE, avec une version en français : http://move-thestory.com/accueil.html
    Un quartier incendié par la police, 11 morts dont 5 enfants, 9 membres emprisonnés à la peine maximum, dont 2 meurent en prison.

    Voyons maintenant ce que disent les personnes ulcérées de la chanson commémorative de Camelia Jordana, reprenant les paroles des #Black_Panters, "Revolution has come, time to pick up the gun" : devant le même type de communication, mais venant d’un groupe de Blancs, prêts à tout pour défendre ses membres, dans un pays où les armes sont un droit constitutionnel :

    « Revolution has come, time to pick up the gun »
    https://youtube.com/watch?v=g45WYJn9Fdg


    #BlackPanther,1968
    #BlackLivesMatter

    (reprise d’un fil twitter initialement publié ici : https://twitter.com/ValKphotos/status/1268165470601052161 et auquel @colporteur m’a fait penser là https://seenthis.net/messages/737030#message858280 avec la complicité involontaire de @sinehebdo ...)

  • [libéré de twitter] [#THREAD] – Rachat de GIPHY
    par Facebook : pourquoi c’est un coup de génie ?

    source : Marie Dollé aka @MarieDOLLE
    https://twitter.com/MarieDOLLE/status/1261385929736040455

    1⃣- 5ème plus grosse acquisition du groupe #Facebook > #Instagram (1 milliard $), #Oculus (2 milliards $), #WhatsApp (19 milliards $), #LiveRail (500 millions de $), #Giphy (400 millions de $). FYI : 50 % du trafic de Giphy provient d’applications de Facebook, dont Instagram.
    Facebook Welcomes GIPHY as Part of Instagram Team
    https://about.fb.com/news/2020/05/welcome-giphy

    2⃣- 2ème moteur de recherche au monde > Giphy est de loin le plus grand moteur de recherche GIF, juste derrière Google. On parle même de GEO 👇
    Le principal concurrent de Giphy ? Tenor ... racheté par Google en 2018.
    Introduction to GIF Engine Optimization (GEO)
    https://www.searchenginejournal.com/gif-engine-optimization-geo/346716

    3⃣- Le gaming en ligne de mire > En 2019, Giphy a engagé l’ancien directeur de Marvel Entertainment, Peter Phillips, en tant que COO. Fin 2019 on assistait au lancement de Giphy Arcade pour créer des micro jeux. Le gaming explose ? Les opportunités aussi...

    4⃣- Des nouvelles offres publicitaires > On connaissait déjà les branded GIFS mais on n’avait sans doute encore rien vu... on peut imaginer beaucoup de formats : promoted GIFs ? sponsored GIFs ... qui pourraient bien être distribués partout sur le web.

    5⃣- Data, Data, Data > A la clé ? beaucoup de données. Les données de recherche GIF pourraient par exemple être intégrés pour du ciblage publicitaire. Intégrer un pixel Facebook pourrait permettre de cibler quiconque qui utiliserait / afficherait un GIF de la plateforme.

    6⃣- Infiltrer tout le web > Cette acquisition va permettre à Facebook de s’infiltrer partout, chez ses concurrents Comme l’électricité, il ira alimenter les conversations de chaque recoin du web devenu « social by design » (Slack, Tinder, emails...) ... vont-ils se rebeller ?

    7⃣- Avec la video le GIF va muter > Fin 2019 Giphy a annoncé le lancement de sa plateforme video. Le terme "GIF" va évoluer et ne sera plus limité au format de fichier, mais deviendra plutôt un synonyme et une abréviation de "vidéo en format court" Lire 👇
    What GIPHY Video Means for the Future of GIFs
    https://www.linkedin.com/pulse/what-giphy-video-means-future-gifs-steve-rado/?articleId=6619950996623810560

    8⃣- Expériences immersives > Nouvelles formes d’expression et de monétisation notamment dans le cadre de la prochaine vague d’expériences immersives > avec les SDK, les développeurs ARKit peuvent facilement ajouter des GIFs en RA.

    9⃣- Renforcer #Facebook dans sa position d’institut d’études next gen > Les GIF sont un moyen moderne de collecter des données auprès des jeunes générations qui peuvent représenter un défi en matière d’engagement.
    The Value of GIFs in Online Market Research
    https://medium.com/@FlexMR/the-value-of-gifs-in-online-market-research-a3629819842e

    🔟- Une citation en guise de conclusion ? > "Ce qu’un GIF fait, c’est supprimer une barrière. Avec un GIF, vous êtes dans mon téléphone, vous êtes dans mon SMS... C’est une relation beaucoup plus personnelle avec le contenu et le message qu’il contient." Adam Leibsohn COO Giphy

    Si vous voulez que j’écrive un article long form plus détaillé : likez ce dernier tweet 😅 😚
    https://twitter.com/MarieDOLLE/status/1261389024058630145

    Bonus : Giphy est un indicateur d’émotions à chaud... une fabrique à émotions : personne ne tape « Happy » sur Google, au contraire de Giphy ! À regarder 👇 👇
    https://vimeo.com/371565465

    #GIF #GAFA #GAFAM #traces (ping @etraces !)

    • note 1/ je n’ai pas réussi à remonter aux liens-sources des gifs intégrés, désolée !
      note 2/ cette info me semble méga importante à deux titres : évidemment en tout premier lieu dans la course effrénée de facebook a devenir un régulateur / gouverneur mondial, mais aussi parce que la guerre lancée par Trump et consorts contre l’information et pour la propagation des croyances a pris une ampleur considérable « grace » à la crise de la Covid 19 et que un de ses derniers tweets est, àmha, une déclaration de guerre officielle pour lancer ses troupes-trolls fanatiques à l’attaque de tous les medium d’information, et ça se passera essentiellement sur facebook et twitter, n’en déplaise à beaucoup d’entre nous...

      Ça peut sembler une énième trumperie, anecdotique ou drôle mais ce faisant, Trump lance une guerre mondiale contre l’information.
      Critiquer les médias est une chose. Essentielle.
      Prôner la croyance plutôt que la recherche de connaissances en est une autre.
      https://twitter.com/ValKphotos/status/1261597278684557317

      “FAKE NEWS IS NOT ESSENTIAL!”
      Donald Trump : https://twitter.com/realDonaldTrump/status/1261470041221902338
      quote >

      The level of anger directed at the media from these protestors was alarming. As always, I will tell a fair and unbiased story today.
      Kevin Vesey : https://twitter.com/KevinVesey/status/1261001977598808065

  • Rohingya, la mécanique du crime

    Des centaines de villages brûlés, des viols, des massacres et 700 000 Rohingyas qui quittent la Birmanie pour prendre le chemin de l’exil. Rapidement, l’ONU alerte la communauté internationale et dénonce un « nettoyage ethnique ». Ces événements tragiques vécus par les Rohingyas ne sont que l’achèvement d’une politique de discrimination déjà ancienne. Ce nettoyage ethnique a été prémédité et préparé il y a des années par les militaires birmans. Ce film raconte cette mécanique infernale.

    http://www.film-documentaire.fr/4DACTION/w_fiche_film/57765_1
    https://www.youtube.com/watch?v=g2OjbDcBfPk


    #film #documentaire #film_documentaire #opération_nettoyage #armée_birmane #feu #incendie #réfugiés #2017 #Bangladesh #répression #Arakan #nettoyage_ethnique #génocide #préméditation #planification #moines #islamophobie #xénophobie #racisme #crime_contre_l'humanité #camp_de_réfugiés #camps_de_réfugiés #violence #crime #viol #Tula_Toli #massacre #Maungdaw #milices #crimes_de_guerre #colonisation #Ashin_Wirathu #immigrants_illégaux #2012 #camps_de_concentration #Koe_Tan_Kauk #ARSA (#armée_du_salut_des_Rohingya) #métèques #déni #Inn_Dinn #roman_national #haine #terres #justice #Aung_San_Suu_Kyi #retour_au_pays #encampement
    #terminologie #mots #stigmatisation
    –-> « La #haine passe du #discours aux actes »

    #ressources_naturelles #uranium #extractivisme #nickel —> « Pour exploiter ces ressources, vous ne pouvez pas avoir des gens qui vivent là »
    (#géographie_du_vide)

    #Carte_de_vérification_nationale —> donnée à ceux qui acceptent de retourner en #Birmanie. En recevant cette carte, ils renient leur #nationalité birmane.

    #NaTaLa —> nom utilisé par les #musulmans pour distinguer les #bouddhistes qui ont été #déplacés du reste de la Birmanie vers la région de l’Arkana. C’est les musulmans qui ont été obligés de construire, avec leur main-d’oeuvre et leur argent, les maisons pour les colons bouddhistes : « Ils nous ont enlevé le pain de la bouche et au final ils nous ont tués ». Ces colons ont participé au #massacre du village de Inn Dinn.

    A partir de la minute 36’00 —> #effacement des #traces dans le #paysage, maisons rohingya détruites et remplacées par un camp militaire —> photos satellites pour le prouver

    A partir de la minute 45’35 : la colonisation sur les #terres arrachées aux Rohingya (le gouvernement subventionne la construction de nouveaux villages par des nouveaux colons)

    ping @karine4 @reka

  • Des nuits d’invention, des rêves à reculons
    http://liminaire.fr/entre-les-lignes/article/des-nuits-d-invention-des-reves-a-reculons

    L’air fait du bruit en passant au creux de l’oreille. Rien n’est si quelque chose paraît. Par-dessus tout par-dessus. Distance heureuse prétendent certains. Une timide lumière, un trait de soleil tiède. Le réel se refuse et nous prévient parfois par effractions. Une journée d’embardées, comme je l’avais imaginée. Tout n’est enfin qu’ordre et beauté. Aujourd’hui demain ne fait aucune promesse, n’a donc rien à tenir. Avec audace jusqu’à la chimère. Audace sans aucune hardiesse. Masque sur masque. L’illusion du (...) #Entre_les_lignes / #Poésie, #Photographie, #Nuit, #Langage, #Paris, #Ciel, #Nature, #Silence, #Sensation, #Corps, (...)

    #Traces