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&#13;
Introduction&#13;
Après la chute du mur de Berlin 1989, nous croyions que l’époque des murs et des barrières s’était terminée. Pourtant depuis 2000, ils se multiplient de nouveau partout dont le mur de séparation en Israël, les murs entre les États-Unis et le Mexique, et les barrières anti-migratoires en Espagne, en France, et aux pays balkaniques. Comme le mur de Berlin ces murs modernes sont érigés pour empêcher la migration d’un pays à l’autre. Cette archive virtuelle recueille des objets pertinents à la conceptualisation des murs dans nos sociétés: comment ils sont imaginés, leurs fonctions et les moyens pour les surmonter.&#13;
&#13;
Conclusion&#13;
Le mur est souvent conceptualisé de deux manières aux antipods, à la fois comme protection et prison. Cette archive sert d’approfondir notre compréhension de cette conception double. Dans le communiqué des gouvernements français et britannique se voit la peu d’importance accordée à la voix de migrants dans la construction d’un mur par rapport à celles des citoyens. On y voit aussi « la banalité de mal » d’Arendt. Puis, le deuxième et troisième objets ont montré le fonctionnement de ces murs et comment ils créent des états d’exception, le panoptisme et une hétérotopie. Finalement, le graffiti de Banksy sur le mur de séparation en Palestine fait preuve des tentatives de déconstruire mentalement les murs à travers l’art. Les parallèles entre cette démarche et celle de l’éducation évoquée dans les livres de Choukri et Binibine ont été notés aussi. Les murs existent depuis l’aube des civilisations, mais avec l’évolution de nos sociétés les murs et le moyen dont ils sont conceptualisé a lui aussi beaucoup changé.</text>
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                <text>Bien avant qu’un mur ou une barrière puisse empêcher, protéger, ou symboliser quoi qu’il soit, il doit être imaginé, conceptualisé et mis en oeuvre. Les murs ne surgissent pas de nul part. Dans notre société bureaucratique, il y a tout un processus dernier chaque étape. Afin d'examiner comment les murs construits impactent notre société et comment ils sont imaginés par notre société, nous devons d’abord nous pencher sur l’imagination des murs non-construits.&#13;
&#13;
L'objet est un communiqué portant sur un accord entre la France et le Royaume-Uni signé en août 2015 suite à la crise migratoire qui avait lieu à Calais et au site de l’eurotunnel. Cet été milliers de migrants de souche africain, arabe, et afghan ont essayé de traverser la Manche par l’eurotunnel. Les enjeux principaux étaient le flux de migrants clandestins en angleterre, le camp de migrants à la marge de la ville de Calais et les tentatives hautement dangereuses des migrants de monter aux camions. La crise a suscité la polémique sur les deux rives de la Manche, forçant les politiques à agir. Le home secretary britannique Theresa May et le ministre de l’intérieur français Bernard Cazeneuve se sont réunis à Calais pour négocier et puis signer cet accord.&#13;
&#13;
Un document gouvernementale est aussi une forme littérature. Ce communiqué a certainement un argument à transmettre: que les deux gouvernements s’occupent du problème à l’eurotunnel et que ce problème sera bientôt réglé. Dans ce cas-ci les points clefs que l’on analysera sont le public visé et le champs lexical.  Bien que les ministres se dise vouloir aider et protéger les migrants dans le communiqué, les principales politiques proposées sont des barrières et dispositifs de surveillance qui pourraient empêcher ou dissuader les migrants de leurs tentatives de passage. Aucune solution dans le traité ne plairaient aux migrants et la plupart rendraient leurs vies plus difficiles. Malgré le fait que ce soit les migrants qui sont au centre de la crise, c’est les citoyens de la France et le Royaume-Uni que le résumé cible. Après l’introduction, les points principaux sont la garantie de sécurité dans l’eurotunnel, la coopération entre les forces de l’ordre françaises et britanniques, et la prise en charge des migrants. Même le dernier point vise principalement à cloisonner, ou mettre dans une sorte de quarantaine, les migrants. Ce document ne parle pas aux migrants de leur propre sort car les migrants n’ont pas aucune influence sur l’état ou ils se trouvent. Ils ne peuvent pas voter. La construction d’un mur aura un grand impact sur les vies des migrants, mais elle est faite pour les citoyens qui probablement ne rencontreront jamais ses effets. &#13;
&#13;
Le champs lexicale nous dit beaucoup à propos de l’égard des gouvernements sur la crise migratoire à Calais. Dans le communiqué, on parle des migrants de manière très détaché comme s’ils ne sont que des chiffres, des phenomena. Nous y voyons un langage économique et bureaucratique. Par exemple le document parle  « ...des mesures pour rendre moins attractive la perspective d'une immigration illégale… » au lieu de « mesures pour empêcher l’immigration illégale » dont « des dispositifs de retour effectifs » au lieu de explusion. Nous pouvons imaginer le fonctionnaire au fond de la Place Beauvau qui a mis des heures à choisir soigneusement les mots les plus anodines.&#13;
&#13;
Tout document gouvernemental a tendance de répondre aux attentes des citoyens et d’employer un langage formel plein d’euphémismes. Il n’y a rien qui est à priori nuissant. Le problème est plutôt ce que la philosophe allemande Hannah Arendt a appelé « la banalité du mal » dans sa monographie du comportement d’Adolf Eichmann. Dans un gouvernement moderne, les fonctionnaires, loins des situations sur lesquelles ils tranchent, ont une grande capacité de faire du mal sans le comprendre. « Hormis une diligence extraordinaire pour son avancement personnel, [Eichmann] n’avait aucun mobile. Et cette diligence en elle-même n’était pas criminelle… il ne s'est tout simplement pas rendu compte de ce qu'il faisait… C’était purement une manque de considération… qui l’a prédisposé à devenir un des criminels les plus écoeurants de cette période-là. » a-t-elle écrit [1]. C’est à dire que le mal peut se dissimuler parmi les euphémismes d’un document bureaucratique comme celui-ci.&#13;
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1. Arendt, Hannah. Eichmann in Jerusalem: A Report on the Banality of Evil. New York City: Penguin Classics. 2006. (Traduction de l’auteur).</text>
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