The Organic Ethnologist of Algeriani Migration
作者:布迪厄
来源:论文网
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加入时间:2007-11-22
3A third proposition animates Sayad's tireless inquiries: like other key processes of group making and unmaking, migration has for requisite collective dissimulation and social duplicity. Emigration, and later immigration, operates in the way it does only to the extent that it continually mystifies and misrecognizes itself for what it is - or, to put it more precisely, the magical denegation (Verneinung) of the objective reality of migration is part and parcel of its full objectivity, its "double truth." Thus, throughout the twentieth century, the French authorities, Algerian society, and the migrants themselves colluded in concocting a triple lie that allowed all three to justify to themselves the trek of millions of peasants from the Maghrib to the hexagon: that migration was provisional and transitory, that it was determined solely by the quest for labor ("I came here to work so I drown myself in work," intones a Kabyle factory hand), and that it was politically neutral and without civic consequence on either side of the Mediterranean (Sayad 1991: 17-18). All three of these beliefs were glaringly and continually disputed, if not refuted, by social reality, yet none of the parties to the Algerian migration was willing to face that reality. Emigration is never an "export of raw labor power and nothing more" (Sayad 1999a: 20) because, as a "total social fact" in Marcel Mauss's (1990) sense of the term, it disrupts the whole array of institutions that make up the originating society. Conversely, at the other end, immigrant workers are but exceptionally "birds of passage," to recall Michael Piore's (1977) well-known book, for they too are changed in and by migration: they become irrevocably distanced and dis-located from their originating milieu, losing a place in their native circle of honor without securing one in their new setting; they acquire this false and disjointed "double-consciousness"6that is source of both succor and pain; they are consumed by doubt, guilt and self-accusation, worn down by an "unjust and uncertain" battle with their own children, these "sociological bastards" who personify the horrifying impossibility of the "return home" (Sayad 1988). A retired Algerian laborer settled in a working-class banlieue of Paris puts it pithily: France, I'm gonna tell you, is a low-life woman, like a whore. Without you know it, she encircles you, she takes to seducing you until you've fallen for her and then she sucks your blood, she makes you wait on her hand and foot. (...) She is a sorceress. She has taken so many men with her... she has a way of keeping you a prisoner. Yes, she is a prison, a prison from which you cannot get out, a prison for life.
This is a curse. (...) Now I have no more reason to return [to my home village in Algeria]. I have nothing left to do there. It no longer interests me. Everything has changed. Things no longer have the same meaning. You no longer know why you are here in France, of what use you are. There is no more order. (cited in Sayad 1991: 126-127, 137) A corollary of these three analytic principles is that the sociology of migration must be reflexive, turned back onto its own conditions of possibility and effectivity. It must include a social history not only of the double-sided fact of emigration-immigration but also of the lay and scholarly discourses that swirl about this fact in the two societies involved. For the collective perception of migration, its symbolic elaboration and its political construction (of which social science partakes every time it takes over the presuppositions of the official viewpoint) are an integral constituent of its objective reality. Sayad inspects the loaded semantics that have governed the framing of the question of North African entry into France since World War II, 6Here the writings of Sayad evoke strongly those of W.E.B. DuBois. Compare, for instance, his discussion of the "sociological doubling-up" of the emigrant, who "bears within himself, as a product of his history, in the manner of the colonized, a two-fold and contradictory system of references" in his brilliant essay "The Illegitimate Children" (Sayad 1977) and DuBois's (1903) classic analysis of the "two-ness" or "double-consciousness" of African Americans in the United States in The Souls of Black Folks.
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