Policing Colonial Migrants

2019 ◽  
Vol 42 (4) ◽  
pp. 655-680 ◽  
Author(s):  
Danielle Beaujon

Abstract In 1923 the Parisian Municipal Council created a special police unit to control North Africans in Paris, known as the Brigade Nord-Africaine (BNA). During its twenty-year tenure, the BNA controlled the North Africans they policed through intimation and violence, but also through personal knowledge of the community. The BNA's harsh tactics had to be balanced by its officers' admitted reliance on North Africans for information. This article explores both the uniquely discriminatory and colonial nature of the BNA and the nuanced, intimate relationships that developed between the officers and the North African community. A repatriation of colonial control, the BNA reified the difference of those it policed, uniquely targeting North Africans but also offering a space of possible agency for them in interwar Paris. The BNA gives us insight into policing in the 1930s, demonstrating the acceptability of targeted policing but also showing the limits of coercive power. En 1923, le Conseil municipal de Paris créa une brigade destinée à contrôler les Nord-Africains domiciliés à Paris : la Brigade nord-africaine (BNA). Pendant ses vingt années d'existence, la BNA employa non seulement l'intimidation et la violence, mais aussi des tactiques reposant sur une connaissance intime de la communauté, pour contrôler celle-ci. Le travail de la BNA exigeait un équilibre entre la répression et une entente avec la communauté nord-africaine qui fournissait des renseignements essentiels aux officiers. Cet article examine d'une part la nature discriminatoire et coloniale de la BNA et d'autre part, les rapports intimes et nuancés qui se tissèrent entre la brigade et les Nord-Africains. Rapatriant à Paris des formes de contrôle coloniales, la BNA contribua à réifier la différence des Nord-Africains qu'elle surveillait tout en leur offrant une certaine capacité d'action limitée. Etudier la BNA permet d'élucider les préjugés des policiers de l'époque, tout comme les limites de leur pouvoir coercitif.

2019 ◽  
Vol 67 (2) ◽  
pp. 445-455 ◽  
Author(s):  
I. Yacoubi ◽  
D. Nigro ◽  
R. Sayar ◽  
K. Masmoudi ◽  
Y. W. Seo ◽  
...  

2009 ◽  
Vol 12 (3) ◽  
pp. 381-396 ◽  
Author(s):  
Rosa Rodríguez-Bailón ◽  
Josefa Ruiz ◽  
Miguel Moya

The two studies reported in this article agree in demonstrating that activating a positive side of the stereotype of a traditionally prejudiced group could be a useful strategy to improve the implicit attitude toward that group. The goal of the current research was to explore whether activating the present association between Flamenco music and Gypsy people would decrease the negative view of this group in Spain, using the IAT measure. In the first study, when a stereotype-consistent but positive feature of Gypsies (i.e. Flamenco music) was used as a positively valued attribute in the IAT measure, the IAT effect was lower than when a different positive stimulus was used (classical music clips). The findings of Study 2 showed that for the North African community—another highly discriminated group in Spain—the use of Flamenco or classical music clips did not have any effect on the implicit attitudes of participants toward them. The implications for attitudes toward discriminated groups and the use of music to improve intergroup relationships are discussed.


Author(s):  
Kathryn A. Kleppinger

Through the context of the rise of fears of Islamism after several high-profile terrorist attacks in France, this chapter considers the impact of discourses of violence against women in the North African community. After a brief history of the ‘veil affairs’ in France (1989-2003), the chapter focuses on two authors who received significant attention in the audio-visual media: Soraya Nini for her 1993 novel Ils disent que je suis une beurette and Samira Bellil for her 2002 memoir Dans l’enfer des tournantes. These texts, although different in literary genre and scope and published nearly a decade apart, were discussed in parallel terms: as voices of emancipated young women who support French institutions and call for more involvement and protection from state authorities against supposedly violent and barbaric young men. Through these conversations a new iteration of ‘beur literature’ was born, that of the ‘beurette’ (young woman) struggling to declare her independence and freedom from oppressive familial customs.


OENO One ◽  
2000 ◽  
Vol 34 (3) ◽  
pp. 121
Author(s):  
Béchir Ezzili ◽  
M. Bejaoui

<p style="text-align: justify;">Research in the conduct mode of grapevines other than the north African goblet incited us to make an investigation on the no bursting on table vine canes and to study if the vestigial dormancy is equivalent to acrotony phenomenon. Results of this survey clearly show that this phenomenon varies from one year to the other and that there is a negative interrelationship between the percentage of buds no bursted and the diameter of the basis of the cane on the one hand and of the top on the other hand. The difference in diameters of the basis and apical part is weakly correlated with the percentage of buds no bursted. As a result we concluded that at the level of the cane, the percentage of buds no bursted doesn't only depend on the diameter of the cane but also on the fixing of this one on the carrier axis. The bibliographic survey puts in exergue the low temperature role. We tried to dissociate the acrotony phenomenon and the vestigial dormancy. Test result show that the long cane fixing at the temperature of 4°C during 10 days removes partially or completely the vestigial dormancy but the phenomenon of the acrotony persists. We examined the qualitative answers of the investigation. In Tunisia, on long canes of Muscatel of Italy, a certain percentage of one year old presents both the acrotony (80 p. cent) and the basitony phenomena (8 p. cent) in 1995. The discussion of results of the investigation allowed us to give out a new hypothesis of work concerning the phenomenon which we will to verify.</p>


1974 ◽  
Vol 11 (7) ◽  
pp. 998-1006 ◽  
Author(s):  
J. M. Ade-Hall ◽  
P. H. Reynolds ◽  
P. Dagley ◽  
A. E. Mussett ◽  
T. P. Hubbard ◽  
...  

This study is the first of a series in which a main concern will be to establish the Neogene absolute motion of the African Plate. A combined palaeomagnetic and K–Ar whole rock age dating study has been made of the Haruj Assuad basaltic volcanic area of central Libya. Seventy volcanic units, largely pahoehoe basaltic flows, were sampled in the north-central Haruj Assuad in an area centred on 27°45′ N, 017°30′E. Precisely defined paleomagnetic directions were obtained for 68 of the volcanic units and a weighted mean pole at 83°N, 171°E (δp = 5°, δm = 9°) obtained. This pole is just significantly different at the 95% level from the geographic pole. The difference between the paleomagnetic and geographic poles is thought to be largely the result of a degree of nonrepresentative sampling of the geomagnetic field. K–Ar radiometric age data indicate that volcanic activity in the Haruj Assuad area continued at least over the interval 6.0 to 0.4 my. The polarities of dated units are in agreement with the predictions of the time polarity scale. The ages of dated flows indicate that most of the flows presently exposed are younger than 2.2 my (i.e.) Upper Pliocene and younger. A scheme for assigning relative ages to groups of flows by degree of surface weathering is now calibrated in part with absolute ages.


The motion picture, of Meteosat VIS and IR half-hourly image sequences, covers the North African area with close-ups of northwest Africa from 28 to 31 March 1985. A cold front and horizontal vortex rolls, with their convergent upward atmospheric motions, visualized through dust being transported south from the Atlas mountains, may have transported locust swarms from the Algerian breeding area down to southeast Mauritania, where specimens were observed a few days after the event. This followed more than a year of no locust observations at all. Observation of dust in the atmosphere may give some insight into the transport and behaviour of locusts, both on the synoptic and mesoscale.


Augustinus ◽  
2019 ◽  
Vol 64 (1) ◽  
pp. 153-172
Author(s):  
Naoki Kamimura ◽  

In contributing to the debate on the transformation of late Roman world, some scholars have claimed that the boundaries between religious groups were fluid with external and internal factors. Christian identity was not characterised by clear indications of religious belief, observance, and practice. Some intriguing surveys have shown that the difference between Christians and pagans can be seen as part of a discursive binary. While the North African evidence of their identity allows us to consider the question of what it means to be a Christian, it is noteworthy that there is a comprehensive framework for the understanding of human behavior and thought: the ‘spiritual exercises’ in the Greco-Roman tradition. In the fourth and fifth centuries, Christian thinkers began to pursue the matter in question as being linked with the context of his concern for Christianness in late North Africa, the correlation still remains in question. In this article, therefore, first I examine how he referred to the Christian code of behavior in his letters. In particular, focusing my attention on epistolary correspondence of Augustine with two seemingly ‘pagans’, I show how he tried to impose the idea of ehe Christian norms of behavior on his correspondence –with Dioscorus (epp. 117 and 118) and with Volusianus (epp. 132, 135, and 137). Then I ask what Augustine understood by spiritual training. For the sake of clarity, I have divided the letters along he thematic line into three groups –the intellectual and therapeutic (ep. 26, 37, 56, 102, 162, 193, 202A, and 2*), the religious and eschatological (ep. 92, 130, 131, 137, and 157), and the exegetical aspect (ep. 28, 137, 149, 199, and 213). In each group I consider them chronologically as far as possible. Finally, I consider the principal feature of spiritual training, thereby coming to the enhancement of spiritual affinities, and mutual relationships of which he made use in speaking about Christian identity.


1999 ◽  
Vol 249 (4) ◽  
pp. 455-461
Author(s):  
El Hassan El Mouden ◽  
Mohammed Znari ◽  
Richard P. Brown

2018 ◽  
Vol 1 (1) ◽  
pp. 18
Author(s):  
Kym Maclaren

“To consent to love or be loved,” said Merleau-Ponty, “is to consent also to influence someone else, to decide to a certain extent on behalf of the other.” This essay explicates that idea through a meditation on intimacy. I propose, first, that, on Merleau-Ponty’s account, we are always transgressing into each other’s experience, whether we are strangers or familiars; I call this “ontological intimacy.” Concrete experiences of intimacy are based upon this ontological intimacy, and can take place at two levels: (1) at-this-moment (such that we can experience intimacy even with strangers, by sharing a momentary but extra-ordinary mutual recognition) and (2) in shared interpersonal institutions, or habitual, enduring, and co-enacted visions of who we are, how to live, and what matters. Through particular examples of dynamics within these layers of intimacy (drawing upon work by Berne and by Russon), I claim that we are always, inevitably, imposing an “unfreedom” upon our intimate others. Freedom, then, can only develop from within and by virtue of this “unfreedom.” Thus, what distinguishes empowering or emancipating relationships from oppressive ones is not the removal of transgressive normative social forces; it is rather the particular character of those transgressive forces. Some transgressions upon others’ experience—some forms of “unfreedom”—will tend to promote freedom; others will tend to hinder it. This amounts to a call for promoting agency and freedom not only through critical analysis of public institutions, practices and discourses, but also through critical insight into and transformation of our most private and intimate relationships.


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