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Citizenshop is an interactive travelling installation which explores the multidimensional means of citizenship in a neoliberal world. It opposes the neoliberal concept of the acquisition of citizenship by investment, as is offered by an increasing number of governments across the world today. Instead, it asserts the multidimensional needs and interpretations of citizenship by the world’s people, and instigates a radical humanistic inquiry that seeks to stimulate new questions.&#13;
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The installation interrogates emerging questions surrounding citizenship, such as the economic privatisation of the nation state, the worldwide increase in migration, cross-border interlinked technologies, and the disadvantages faced by the majority of people under these new international circumstances. The installation incorporates an online web shop where questions about data collection by policy makers and sociologists are raised and an assemblage of personal voices talking about citizenship is presented. The visitor experiences the government’s point of view alongside her/his own multidimensional needs, moving from being a spectator to becoming a co-author of the installation.&#13;
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Film by Marcia Chandra.</text>
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                  <text>Pendant ce cours, on a beaucoup lu des œuvres sur la vie d’être habitant dans les pays postcoloniaux et sur la vie d’être immigrant en Europe, donc j’ai choisi de focaliser sur le concept de l’identité et les liens avec la migration. Je pense que pour comprendre comment l’identité est construite et comment elle évolue, il faut regarder le trajet des migrants de leurs pays d’origine, la traverse, et à l’intégration ou mal-intégration à la société d’accueil.  </text>
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                <text>L'origine de l'identité, comment est-elle construite?</text>
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                <text>Bien que les immigrants émigrent de leurs pays d’origine pour avoir plus de liberté, la liberté d’avoir leur propre identité est souvent limitée par la société d’accueil. L'identité peut venir de plusieurs sources : un pays ou un territoire comme l’Algérie ou la Palestine, une religion, mais aussi les regards des autres. Pour les réfugiés, ils s'identifient souvent à un pays ou territoire, pour les pratiquants, la religion est une identité principale, mais pour les immigrants qui restent longtemps dans un pays, la façon dont les locaux les regardent peut jouer un rôle contraignant dans leur perception d'identité, ce que je considère le plus problématique dans la construction de l’identité. &#13;
Dans Les identités meurtrières, Malouf parle des gens qui ont une vue très étroite, qui pense « qu’il y avait une seule appartenance majeure, tellement supérieure...qu’on pouvait légitimement l’appeler « identité » » (19). Ces gens-là obligent ceux qui ont des identités multifacettes, par exemple les migrants et surtout leurs enfants, à choisir qu’une seule identité pour les étiqueter. Quand ils forcent une identité sur les gens, ils leur refusent la liberté d’avoir une identité unique et ils risquent un effet Pygmalion : les migrants internalisent la perception des autres, même si ce n’est pas comment ils s’identifient. Maalouf parle de ce phénomène : « on a souvent tendance à se reconnaitre, d’ailleurs, dans son appartenance la plus attaquée ; parfois, quand on ne se sent pas la force de la défendre, on la dissimule, alors elle reste au fond de soi-même. » (34) La vraie identité commence à mourir et devenir déformée quand ce n’est pas l’individu soi-même qui se définit, mais des autres qui lui donne une identité simpliste et inexacte. Le résultat est quelqu’un qui ne se sent ni complétement de sa culture d’origine mais ni complétement intégré dans la société d’accueil, et c’est pourquoi « quiconque revendique une identité plus complexe se retrouve marginalisé » (9). La seule solution au problème de l’identité forcée, c’est simplement qu’il faut que les gens s’ouvrent à accepter la complexité de l’identité. Comme Maalouf constate, « c’est notre regard qui enferme souvent les autres dans leurs plus étroites appartenances, et c’est notre regard aussi qui peut les libérer » (29), mais malheureusement, on n’arrive pas encore à les libérer. &#13;
Les identités meurtrières essaie d’expliquer pourquoi certains commettent des actes violentes au nom de l’identité. Quand les gens sont forcés à choisir un seul aspect de leur identité ou quand les gens sont obligés à accepter l’identité qui est imposée, un conflit interne se manifeste. Dans la société, ils sont coincés dans un seul trait comme la religion ou l’ethnicité, et ils sont marginalisés à cause de ces traits. La marginalisation en combinaison avec cette vue étroite de l’identité rend plus facile le recrutement des terroristes. Les organisations terroristes utilisent la vue rigide de l’identité pour construire une distinction claire et insurmontable de « l’Un » et « l’Autre » par l’ethnicité ou par la religion, et ils se font ennemie de « l’Autre ». Les attaques d’attentats avec beaucoup de morts sont commises, ce qui explique le mot « meurtrières » dans le titre. </text>
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                  <text>Pendant ce cours, on a beaucoup lu des œuvres sur la vie d’être habitant dans les pays postcoloniaux et sur la vie d’être immigrant en Europe, donc j’ai choisi de focaliser sur le concept de l’identité et les liens avec la migration. Je pense que pour comprendre comment l’identité est construite et comment elle évolue, il faut regarder le trajet des migrants de leurs pays d’origine, la traverse, et à l’intégration ou mal-intégration à la société d’accueil.  </text>
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                <text>L'immigration et la dualité de l'identité </text>
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                <text>Finalement, après avoir parlé de la conséquence de la mal intégration dans une société, on peut voir la situation idéale de l’assimilation de l’identité représentée dans cette pièce d’art. Visuellement, l’image est symétrique et le corps de la femme dans l’image ressemble à une balance en équilibre avec deux « têtes » à chaque côté, une voilée, l’autre dévoilée comme une femme Occidentale typique. Les deux sont du même « poids » comme si elles sont également importantes. Avec l’immigration arrive parfois un « conflit mental » de l’identité—le dilemme et la lutte entre se conformer mais en même temps garder la culture d’origine. Selon Maalouf, deux issues résultent souvent de ce dilemme : le communautarisme ou l’assimilationnisme. Ces deux issues sont présentes dans le livre Choc des civilisations pour un ascenseur Piazza Vittorio. Par exemple, Amedeo est si intégré dans la société italienne et il cache son identité d’immigration si bien que presque personne croyait qu’il n’était pas italien, ce qui est la meilleure représentation de l’assimilationnisme complet. Par contre, Parviz représente le communautarisme, il garde ses habitudes and jugements iraniens, et il ne s’est pas rendu compte que c’est son incapacité de parler l’italien qui est la vraie raison qu’il n’avance pas dans son travail. Mais en fait, la dualité de l’identité ne doit pas être strictement binaire, elle est plutôt un spectre où la plupart des gens se trouvent quelque part au milieu. Même dans les pays le plus divisés, c’est presque impossible ni pour les autochtones, ni pour les immigrants de s’isoler complétement de l’autre côté. Amine, qui est un très bon exemple de l’assimilation réussite dans le livre L’attentat a bien aperçu que « tout Juif de Palestine est un peu arabe et aucun Arabe d’Israël ne peut prétendre ne pas être un peu juif » (Khadra 233). La situation idéale est que « le pays d’accueil n’est ni une page blanche, ni une page achevée, c’est une page en train de s’écrire » (Maalouf 50). Alors, comme ça l’identité des migrants a la liberté de se reconstruit avec la change de l’environnement dans lequel ils vivent. Comme on voit dans la pièce qui semble fragmentée et puis refaite avec des parties de tailles différentes, certains sur des autres, l’identité est faite de plusieurs éléments, qui sont des importances différentes, certains plus visibles à des moments que les autres. Quand l’intégration est bien faite, et quand on laisse les gens avoir leur propre identité, il y a potentiellement des rôles importants pour ces « êtres frontaliers » : « ils ont un rôle à jouer pour tisser des liens, dissiper des malentendus, raisonner les uns, tempérer les autres, aplanir, raccommoder…  Ils ont pour vocation d’être des traits d’union, des passerelles, des médiateurs entre les diverses communautés, les diverses cultures » (Maalouf 11). Au lieu d’être aux marges de la société, ils ont la potentielle de devenir les gens au milieu en faisant des ponts entre les populations. </text>
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