Spelling suggestions: "subject:"refugee amp"" "subject:"refugee camp""
21 |
Entre refuge et exil : l’expérience de femmes palestiniennes du camp de Bourj El BarajnehCaron, Roxane 10 1900 (has links)
Le conflit israélo-palestinien dure depuis plus de 60 ans. Non seulement perdure-t-il, il gagne aussi en complexité. Cette thèse s’intéresse à l’expérience d’exil des Palestiniens et plus particulièrement à celle de femmes palestiniennes vivant en camp de réfugiés au Liban. La mémoire palestinienne a longtemps été, dans son ensemble, occultée dans la littérature, et qui plus est l’expérience des femmes; la façon dont leurs récits sont construits nous le démontre bien. La présente étude s’inscrit donc dans la lignée de travaux qui font une place aux « voix silencieuses » que sont souvent celles des femmes réfugiées palestiniennes des camps. Cette thèse s’appuie sur une approche qualitative – récits de vie et observation participante – et fait suite à une recherche qui a été menée entre 2009 et 2011 dans le camp palestinien de Bourj El Barajneh au Liban.
Les résultats dégagés confirment que, dans l’exil, une partie de l’expérience de la nakba palestinienne telle que vécue par les femmes s’est perdue. Ceci dit, si la quasi-absence des femmes caractérise l’exode, on voit ces dernières s’affirmer au fil de l’exil qui devient une réalité durable. Au cours des deux premières décennies, les femmes apparaissent comme des « résistantes du quotidien ». Puis, la montée du sentiment national palestinien et l’éclatement de la guerre civile libanaise amènent les femmes à investir de plus en plus l’espace public. En temps de guerre, toutes les femmes participent à la survie de la communauté, et cela, par l’extension de leurs tâches domestiques et sociales. Plus le conflit prend de l’ampleur, plus leurs activités se diversifient : elles intègrent d’autres tâches à celles qui leur sont traditionnellement assignées. À l’issue du conflit, une grande partie des femmes palestiniennes commencent à prendre leurs distances de la lutte nationale partisane. Pour plusieurs d’entre elles, la fin de la guerre est aussi la fin des illusions : elles ont le sentiment d’avoir été abandonnées par la classe politique. Ainsi, le mouvement nationaliste palestinien a certes bousculé les rôles de genre, mais il n’a pas permis d’induire des changements durables.
Dans les récits des femmes, on voit qu’à travers l’exil s’est créé un lien avec ce milieu que l’on croyait temporaire, le camp de Bourj El Barajneh : un lien qui se situe au cœur d’une tension entre un pôle réel et un pôle symbolique. Le camp « réel » est décrit comme insalubre, instable et non sécuritaire, et la vie dans ce camp est à ce point précaire et difficile que les femmes s’accrochent à cet autre camp qui, lui, est porteur de mémoire, de souvenirs, de relations et de rêves. C’est d’ailleurs parce que ce second pôle existe que la vie dans le camp peut être tolérée.
Si la lutte nationale a été pour une certaine génération de Palestiniennes la préoccupation première, la fin de la guerre signe la perte de vitesse de cette lutte qui s’est longtemps avérée structurante. Ceci dit, le modèle de résistance, lui, persiste. Les femmes continuent de lutter et apparaissent comme des « actrices de la transmission ». L’un de ces projets qu’elles font leur, la transmission de l’identité religieuse, prend rapidement de l’ampleur alors que la communauté palestinienne peine à se relever des affres de la guerre. Nombreuses sont les femmes qui cherchent un sens à la vie dans ce cumul de catastrophes, et la religion les soutient dans cette quête, mais en plus c’est à travers elle que le projet du retour en Palestine est porté. D’ailleurs, la mémoire de la Palestine est une autre valeur que les femmes cherchent à transmettre d’une génération à l’autre. Maintenir la mémoire de la Palestine est un rôle traditionnel de la femme palestinienne. Ceci dit, les femmes ne remplissent pas ce rôle « aveuglément » : elles transmettent une mémoire, un message qu’elles ont cherché, reconstruit, évalué et parfois critiqué. Enfin, un autre projet se manifeste rapidement dans l’exil : la transmission des connaissances, une valeur phare pour les Palestiniennes puisque à la fois stratégie de survie, de développement et d’ascension sociale. Mais pour quelques-unes, l’éducation est une lutte parce que confrontée à des contraintes contextuelles et au poids des traditions. Ainsi, c’est par des valeurs traditionnellement portées et transmises par les femmes – l’identité religieuse, la mémoire et l’éducation – que l’oppression et la colonisation des Palestiniens se combattent au quotidien. / The Israeli-Palestinian conflict has lasted more than 60 years and persists not only in time but also in complexity. This thesis focuses on the Palestinian exile and particularly, the experience of exile of Palestinian women living in refugee camps in Lebanon. Palestinian memory has for a long time been occulted in the literature and specifically, the experience of women and how their stories are constructed by gender. The present study is therefore in a line of work that gives a place to these “silent voices” that are often those of the Palestinian women of the camps. This research is based on a qualitative methodology – life stories and participant observation –, research that took place between 2009 and 2011 in the refugee camp of Bourj El Barajneh in Lebanon.
The results show that, in exile, a part of the Palestinian nakba experienced by women, has been lost. That said, if a virtual absence of women characterizes the exodus, over exile, women become more assertive. During the first two decades in exile in Lebanon, women appear as “everyday resistant”. Then, the rise of a national sentiment which was rapidly followed by the outbreak of the Lebanese civil war, made women more and more present in the public space. Indeed, in wartime, all the women were involved in the community’s survival, and that, by an extension of their domestic and social roles. The longer the conflict lasts, the more diverse are their activities: it includes other tasks than those traditionally assigned to them. At the end of the conflict, a large part of Palestinian women are beginning to distance themselves from the national struggle. For many, the end of the war also means the end of illusions: they feel they have been abandoned by the political class. Thus, if the Palestinian nationalist movement has certainly brought changes in gender roles, it has failed to bring about lasting changes.
Also, in the women's narratives, we see that in time, a bond is created with the space “Bourj El Barajneh camp”, a, bond that is located in a tension between two poles. First, there is a “real pole” where the camp appears as unsafe and unstable. Second, life in the camp is so precarious and difficult that women cling to another pole, a “symbolic pole” which represents the camp as a bearer of memories, relationships and dreams. And it’s because this last pole exists that life in the camp can be tolerated.
If the Palestinian national struggle – for a certain generation of Palestinian women – was the main struggle, the end of the war signed “the end of illusions” and the slowing of the national struggle which has long proven structuring. That said, the pattern of resistance persists while women continue to resist and appear as “actresses of transmission”. The transmission of religious identity quickly gained in importance as the Palestinian community struggled to recover from the horrors of war. Through religion, many women found meaning in a life and it is also through religion that the return to Palestine is now carried. Moreover, the memory of Palestine is another value that women seek to pass on from a generation to another. Even though, passing on the memory of Palestine is a role traditionally carried by women, they do not fulfill it “blindly” but they convey a message that has been sought, rebuilt and sometimes criticized. Finally, another project arrives rapidly in exile: the transmission of knowledge, a core value for Palestinian women as it is a strategy for survival, development and social mobility. But for some, because faced with contextual constraints and the weight of tradition, education is still a struggle. Thus, it is because women carry and transmit traditional values – religious identity, memory and education – that the oppression and colonization of Palestinians can be fought everyday.
|
22 |
THE SECURITIZATION OF HUMANITARIAN AID: A CASE STUDY OF THE DADAAB REFUGEE CAMPRudolph, Terence 14 August 2013 (has links)
This thesis examines, empirically, the securitization of aid delivery at the Dadaab refugee camps in Kenya. Through a series of semi-structured interviews with aid workers, it documents their security concerns, organizatinonal responses to security risks, and discusses the impacts of these concerns and responses on the delivery of aid to the camps. Armed with a biopolitical conceptualization of sovereignty, articulated in the human security paradigm, the humanitarian aid industry has increasingly reached beyond national borders to touch ‘bare life.’ By now, it is widely recognized that humanitarian principles such as neutrality have often failed to protect aid workers from violent attack as they increasingly venture into the world inhabited by “surplus populations.” Drawing on existing research, this study demonstrates how humanitarian aid delivery in high-risk environments, like refugee camps, is essential to the broader task of using aid to securitize and contain high-risk populations and political instability. Paradoxically, without the securitization of aid at the operational level, humanitarian workers are left exposed to the same enduring elements of insecurity that persistently threaten the lives of those they endeavor to help.
|
23 |
Entre refuge et exil : l’expérience de femmes palestiniennes du camp de Bourj El BarajnehCaron, Roxane 10 1900 (has links)
Le conflit israélo-palestinien dure depuis plus de 60 ans. Non seulement perdure-t-il, il gagne aussi en complexité. Cette thèse s’intéresse à l’expérience d’exil des Palestiniens et plus particulièrement à celle de femmes palestiniennes vivant en camp de réfugiés au Liban. La mémoire palestinienne a longtemps été, dans son ensemble, occultée dans la littérature, et qui plus est l’expérience des femmes; la façon dont leurs récits sont construits nous le démontre bien. La présente étude s’inscrit donc dans la lignée de travaux qui font une place aux « voix silencieuses » que sont souvent celles des femmes réfugiées palestiniennes des camps. Cette thèse s’appuie sur une approche qualitative – récits de vie et observation participante – et fait suite à une recherche qui a été menée entre 2009 et 2011 dans le camp palestinien de Bourj El Barajneh au Liban.
Les résultats dégagés confirment que, dans l’exil, une partie de l’expérience de la nakba palestinienne telle que vécue par les femmes s’est perdue. Ceci dit, si la quasi-absence des femmes caractérise l’exode, on voit ces dernières s’affirmer au fil de l’exil qui devient une réalité durable. Au cours des deux premières décennies, les femmes apparaissent comme des « résistantes du quotidien ». Puis, la montée du sentiment national palestinien et l’éclatement de la guerre civile libanaise amènent les femmes à investir de plus en plus l’espace public. En temps de guerre, toutes les femmes participent à la survie de la communauté, et cela, par l’extension de leurs tâches domestiques et sociales. Plus le conflit prend de l’ampleur, plus leurs activités se diversifient : elles intègrent d’autres tâches à celles qui leur sont traditionnellement assignées. À l’issue du conflit, une grande partie des femmes palestiniennes commencent à prendre leurs distances de la lutte nationale partisane. Pour plusieurs d’entre elles, la fin de la guerre est aussi la fin des illusions : elles ont le sentiment d’avoir été abandonnées par la classe politique. Ainsi, le mouvement nationaliste palestinien a certes bousculé les rôles de genre, mais il n’a pas permis d’induire des changements durables.
Dans les récits des femmes, on voit qu’à travers l’exil s’est créé un lien avec ce milieu que l’on croyait temporaire, le camp de Bourj El Barajneh : un lien qui se situe au cœur d’une tension entre un pôle réel et un pôle symbolique. Le camp « réel » est décrit comme insalubre, instable et non sécuritaire, et la vie dans ce camp est à ce point précaire et difficile que les femmes s’accrochent à cet autre camp qui, lui, est porteur de mémoire, de souvenirs, de relations et de rêves. C’est d’ailleurs parce que ce second pôle existe que la vie dans le camp peut être tolérée.
Si la lutte nationale a été pour une certaine génération de Palestiniennes la préoccupation première, la fin de la guerre signe la perte de vitesse de cette lutte qui s’est longtemps avérée structurante. Ceci dit, le modèle de résistance, lui, persiste. Les femmes continuent de lutter et apparaissent comme des « actrices de la transmission ». L’un de ces projets qu’elles font leur, la transmission de l’identité religieuse, prend rapidement de l’ampleur alors que la communauté palestinienne peine à se relever des affres de la guerre. Nombreuses sont les femmes qui cherchent un sens à la vie dans ce cumul de catastrophes, et la religion les soutient dans cette quête, mais en plus c’est à travers elle que le projet du retour en Palestine est porté. D’ailleurs, la mémoire de la Palestine est une autre valeur que les femmes cherchent à transmettre d’une génération à l’autre. Maintenir la mémoire de la Palestine est un rôle traditionnel de la femme palestinienne. Ceci dit, les femmes ne remplissent pas ce rôle « aveuglément » : elles transmettent une mémoire, un message qu’elles ont cherché, reconstruit, évalué et parfois critiqué. Enfin, un autre projet se manifeste rapidement dans l’exil : la transmission des connaissances, une valeur phare pour les Palestiniennes puisque à la fois stratégie de survie, de développement et d’ascension sociale. Mais pour quelques-unes, l’éducation est une lutte parce que confrontée à des contraintes contextuelles et au poids des traditions. Ainsi, c’est par des valeurs traditionnellement portées et transmises par les femmes – l’identité religieuse, la mémoire et l’éducation – que l’oppression et la colonisation des Palestiniens se combattent au quotidien. / The Israeli-Palestinian conflict has lasted more than 60 years and persists not only in time but also in complexity. This thesis focuses on the Palestinian exile and particularly, the experience of exile of Palestinian women living in refugee camps in Lebanon. Palestinian memory has for a long time been occulted in the literature and specifically, the experience of women and how their stories are constructed by gender. The present study is therefore in a line of work that gives a place to these “silent voices” that are often those of the Palestinian women of the camps. This research is based on a qualitative methodology – life stories and participant observation –, research that took place between 2009 and 2011 in the refugee camp of Bourj El Barajneh in Lebanon.
The results show that, in exile, a part of the Palestinian nakba experienced by women, has been lost. That said, if a virtual absence of women characterizes the exodus, over exile, women become more assertive. During the first two decades in exile in Lebanon, women appear as “everyday resistant”. Then, the rise of a national sentiment which was rapidly followed by the outbreak of the Lebanese civil war, made women more and more present in the public space. Indeed, in wartime, all the women were involved in the community’s survival, and that, by an extension of their domestic and social roles. The longer the conflict lasts, the more diverse are their activities: it includes other tasks than those traditionally assigned to them. At the end of the conflict, a large part of Palestinian women are beginning to distance themselves from the national struggle. For many, the end of the war also means the end of illusions: they feel they have been abandoned by the political class. Thus, if the Palestinian nationalist movement has certainly brought changes in gender roles, it has failed to bring about lasting changes.
Also, in the women's narratives, we see that in time, a bond is created with the space “Bourj El Barajneh camp”, a, bond that is located in a tension between two poles. First, there is a “real pole” where the camp appears as unsafe and unstable. Second, life in the camp is so precarious and difficult that women cling to another pole, a “symbolic pole” which represents the camp as a bearer of memories, relationships and dreams. And it’s because this last pole exists that life in the camp can be tolerated.
If the Palestinian national struggle – for a certain generation of Palestinian women – was the main struggle, the end of the war signed “the end of illusions” and the slowing of the national struggle which has long proven structuring. That said, the pattern of resistance persists while women continue to resist and appear as “actresses of transmission”. The transmission of religious identity quickly gained in importance as the Palestinian community struggled to recover from the horrors of war. Through religion, many women found meaning in a life and it is also through religion that the return to Palestine is now carried. Moreover, the memory of Palestine is another value that women seek to pass on from a generation to another. Even though, passing on the memory of Palestine is a role traditionally carried by women, they do not fulfill it “blindly” but they convey a message that has been sought, rebuilt and sometimes criticized. Finally, another project arrives rapidly in exile: the transmission of knowledge, a core value for Palestinian women as it is a strategy for survival, development and social mobility. But for some, because faced with contextual constraints and the weight of tradition, education is still a struggle. Thus, it is because women carry and transmit traditional values – religious identity, memory and education – that the oppression and colonization of Palestinians can be fought everyday.
|
24 |
Traces of forced labour – a history of black civilians in British concentration camps during the South African War, 1899-1902Benneyworth, Garth Conan January 2016 (has links)
Philosophiae Doctor - PhD / During the South African War of 1899-1902 captured civilians were directed by the British army into military controlled zones and into refugee camps which became known as concentration camps. Established near towns, mines and railway sidings these camps were separated along racial lines. The British forced black men, women and children through the violence of war into agricultural and military labour as a war resource, interning over 110,000 black civilians in concentration camps. Unlike Boer civilians who were not compelled to labour, the British forced black civilians into military labour through a policy of no work no food. According to recent scholarly work based only on the written archive, at least 20,000 black civilians died in these camps. This project uses these written archives together with archaeological surveys, excavations, and oral histories to uncover a history of seven such forced labour camps. This approach demonstrates that in constructing an understanding and a history of what happened in the forced labour camps, the written archive alone is limited. Through the work of archaeology which uncovers material evidence on the terrain and the remains of graves one can begin to envisage the scale an extent of the violence that characterized the experience of forced laborers in the 'black concentration camps' in the South African War.
|
25 |
Against oblivion : narrating the refugee camps in contemporary literary works in englishKouki, Safa 11 1900 (has links)
Ma thèse entreprend une évaluation critique et un compte rendu de ce que j'appelle la «littérature des camps de réfugiés» en tant que produit culturel et genre littéraire et interdisciplinaire en soi. Sur le plan de la taxonomie, l’appellation «littératuredes camps de réfugiés» risque de se retrouver dans le discours très homogénéisant, qui fusionne les différents récits de la vie des réfugiés, qu’il vise à contrebalancer. Le fait de classer les récits sélectionnés comme un genre littéraire révèle le caractère insaisissable d’une telle entreprise car les récits eux-mêmes oscillent entre différents genres (écrits de vie humanitaire, témoignages, bildungsroman postcoloniaux, etc.) et qu’un tel genre est, compte tenu de son contexte politique, plutôt transgressif. Face à un tel risque, il est nécessaire de reconceptualiser la vision de la «responsabilité éthique» afin de repenser notre propre position et complicité et de faire place à l’existence de l’Autre qui raconte. Ainsi, tout en regroupant les récits provenant de et sur les camps de réfugiés, la «littérature des camps de réfugiés» rejette souvent l’attribution habituelle d’étiquettes toutes faites telles que «victimes», «sujets jetables» ou «émissaires sans voix» aux réfugiés et dévoile leur engagement politique et leur participation active à (re)façonner leur propre vie.En outre, des aspects thématiques particuliers explorés dans les chapitres permettent une utilisation provisoire du terme «littérature des camps de réfugiés». Ces affinités thématiques comprennent, entre autres, l’aspect de «l’attente», lorsque la vie des réfugiés semble se figer dans le temps, le présent et l'avenir. Une autre caractéristique de la «littérature des camps de réfugiés» est la capacité des réfugiés à se réinventer lorsque le camp devient «un lieu de nouveaux départs» (Simon Turner, 2015, 1). Ainsi, malgré la précarité de la vie,
iiune autre similitude thématique, dans les camps de réfugiés, les habitants des camps de réfugiés font preuve de stratégies de survie qui leur redonnent l’humanité qui leur a presque été retirée par la déshistorisation et la dépolitisation systémiques. La dépolitisation, nous dit Simon Turner, «crée son propre contraire : l’hyper-politisation» (Turner, 7), autre résultat thématique crucial. En conséquence, ma thèse vise à participer à la compréhension du «processus continu par lequel une partie de notre planète commune est aujourd’hui mise en quarantaine» (Michel Agier, 2006:3). Mon intention est d’examiner l’espace spécifique d’où émerge la littérature des camps de réfugiés et comment un tel espace liminal peut affecter des formes et des stratégies spécifiques de narration du soi. À cette fin, mon premier chapitre distingue le roman de Dave Eggers, What Is the What: The Autobiography of Valentino Achak Deng(2006), de la tradition d'écriture de la vie humanitaire dans laquelle il s’est inscrit. Dans ce chapitre, j’étudie le camp comme un espace géographiquement délimité, exclu/exceptionnel. J’essaie de comprendre la gouvernance humanitaire du camp et son implication politique. Mon deuxième chapitre étudie le roman d’Elias Khoury, Gate of the Sun(2006) et son interprétation cinématographique réalisée par Yousry Nasrallah (2004). Ici, je m’éloigne du camp comme espace purement physique limité pour étudier le camp comme un espace où les habitants s’interrogent sur leur existence et résistent à leur réalité confinée et à leur capacité acquise de se réinventer à l’infini. Le troisième chapitre propose une nouvelle lecture du roman de Dionne Brand, What We All Long For (2005), car il problématise la différenciation systémique entre la figure du réfugié et celle du migrant. Dans un second temps, il suit la fissure dans le récit (les sections Quy) d’où le réfugié émerge comme une figure excessive. / My dissertation undertakes a critical assessment of and accounting for what I call “refugee camp literature” as both a cultural commodity and a literary and interdisciplinary genre on its own terms. Taxonomically, the appellation “refugee camp literature” runs the risk of falling in the very homogenizing discourse, that conflates the different accounts of the lives of the refugees, it is countering. Categorizing the selected narratives as a literary genre discloses the elusiveness of such an endeavor because the narratives themselves oscillate between various genres (Humanitarian life writing, testimonies, postcolonial bildungsroman, etc.) and such a genre is, given its political context, rather transgressive. Facing such a risk, a reconceptualization of one’s view of ‘ethical responsibility’ is needed in order to rethink our own subject-position and complicity and to make room for the Other that narrates to exist. Thus, while grouping narratives from and about refugee camps, “refugee camp literature” often dismisses the mainstream allocation of ready-made labels such as “victims,” “disposable subjects” or “speechless emissaries” to the refugees and unveils their political engagement and active participation in (re)shaping their own lives. Furthermore, particular thematic aspects explored in the chapters allow for a provisional use of the term “refugee camp literature.” These thematic affinities include, inter alia, the aspect of “waiting,” when the lives of the refugees seem to freeze in time, present and future. Another defining feature of the “refugee camp literature” is the refugees’ ability to reinvent themselves as the camp becomes “a place of new beginnings” (Simon Turner, 2015, 1). Thus, despite the precarity of life, another thematic similitude, in the refugee camps, the refugee camp dwellers exhibit survival strategies that grant them back the humanity almost stripped from them through systemic dehistorization and depoliticization. Depoliticization, Simon Turner tells us, “creates its own opposite: hyper-politicization,” (Turner, 7) which is another crucial thematic upshot. Accordingly, iv my dissertation aims at participating in the understanding of the ongoing “process by which a section of our common planet is today being put in quarantine” (Michel Agier, 2006:3). My intent is to look at the specific space from which refugee camp literature emerges and how such a liminal space may affect specific forms and strategies of narrating the self. To this aim, my first chapter distinguishes Dave Eggers’ novel What Is the What: The Autobiography of Valentino Achak Deng (2006) from the humanitarian life writing tradition it has been inscribed into. In this chapter, I study the camp as a geographically demarcated excluded/exceptional space. I try to understand the humanitarian governance of the camp and its political implication. My second chapter studies Elias Khoury’s novel Gate of the Sun (2006) and its cinematic rendition directed by Yousry Nasrallah (2004). Here, I move a step further from the camp as a purely physical limited space to study the camp as space where the dwellers question their existence and resist their confining reality and their acquired ability to infinitely reinvent themselves. The third chapter offers yet another reading of Dionne Brand’s novel What We All Long For (2005) as it problematizes the systemic differentiation between the figure of the refugee and that of the migrant. Then, it follows the crack in the narrative (the Quy sections) from which the refugee emerges as an excessive figure.
|
26 |
Sanitation in Moria : The Sphere minimum standards and sustainability in a protracted crisisKorhonen, Karoliina January 2020 (has links)
With over 19,200 asylum seekers living on its premises, the Moria refugee camp is operating way over its capacity of 3000 residents. Due to the uncontrolled, rapid growth of the camp, the existing sanitation infrastructure has fallen into disrepair under excessive usage. While the old toilets and showers are breaking down and lacking maintenance, creating new facilities has been slow, resulting in hundreds of people sharing one latrine. In this thesis, I analyze whether Moria‟s sanitation services meet the Sphere minimum standards and propose improvements based on the sustainable settlements framework. I argue that Moria is midst a protracted crisis. This means that in addition to meeting the minimum standards, the camp needs sustainable settlement planning for the many years it still has ahead of it. As a method, I use integrative literature review. The thesis finds that Moria cannot meet any of the Sphere standards as people live in a degrading, dangerous and unhealthy environment. Women and disabled people face additional challenges when using the few latrines, which are far away and have long queues. There is a risk of SGBV for vulnerable groups. Wastewater from Moria used to pollute a local stream until the sewage system was connected to a waste-processing plant in 2019, which is the only positive aspect that was found in the literature. However, broken pipes still create significant problems inside the camp. Seeing that waste is a problem on the tightly-packed camp, it is important that when new toilets are built they process excreta safely while saving space. I have introduced sustainable sanitation solutions that turn excreta into soil improver and energy. These toilets have long life-spans and are optimized to save space. They solve the problem of pollution and ideally, enhance the independence of their users, as excreta is turned into safe-to-handle products. To ensure that the users accept the new technologies, their engagement in the planning of the services is essential.
|
27 |
Speechless emissaries or powerful leaders? : A four-dimensional power analysis of the refugee mobilizations in Jordan’s Za’atari campBousquet, Beatriz January 2021 (has links)
Refugee camps have long been considered places of extreme population control. Yet the Za’atari camp, created in Jordan in 2012, soon became famous for frequent refugee demonstrations, sit-ins and stone-throwing. This important capacity for mobilization has been linked to the informal leadership network of ‘street leaders’ that emerged a few months after the camps’ creation (Clarke, 2018). This network challenges the representations of refugees as voiceless victims, and questions the ability of aid organizations to foster community empowerment. It also highlights the power implications of regular organizational practices in refugee camps, and showing how NGOs affect their beneficiaries, it is relevant to the discussion of downward accountability. Thus, studying Za’atari’s power dynamics is crucial to identify conditions of refugee empowerment and improve downward accountability frameworks. In this thesis, this analysis of power dynamics is undertaken with the four-dimensional framework developed by Lukes (1974) and following scholars, which has never been used on refugee camps. The first dimension has to do with individual capacity to influence other’s choices, the second with the limits brought by institutional practices, the third with the meanings assigned to behaviors and the fourth with the socialization processes that teach self-discipline. The thesis studies how a four-dimensional analysis of Za’ataricamp can capture both the extent of camp authorities’ control on residents and the refugees’ capacity to empower themselves. Through the analysis of organizational, journalistic and academic literature, it identifies dimensions of power exercised by and on the camp’s actors at two moments: the street leaders’ rise, and the difficulties of a governance plan implemented to reestablish control. The thesis shows that street leaders were allowed to emerge due to limits in the camp governance’s first dimension and inability to use the second and third dimension, which street leaders, as part of thecommunity, could yield. Moreover, the governance’s plan to restore control encountered difficulties because it was founded on a restrictive one-dimensional view of power linked to the perception of street leaders as mafia-like bosses, refugees as helpless victims and camps as places of containment and order, limiting the authorities’ third dimension. By identifying new factors that were not present in other studies of Za’atari, the findings demonstrate the relevance of the framework to render the complexity of humanitarian settings and encourages its use on other cases. It also reminds the need for aid professionals to work with their beneficiaries’ agency to provide quality services.
|
28 |
Constructive Exceptionality: The Interplay of Agency and Structure in Constituting Zaatari's Market Street, Al-SouqAl-Nassir, Sara 09 July 2019 (has links)
Due to the Syrian crisis, several refugee camps were opened in Jordan in 2012 in order to deal with the increasing number of those feeling the conflict. Refugee Spaces whether camps or other urban informalities face the challenge of being in a status of “permanent temporariness” during which they develop into unexplored urban (city-like) formations through the social production of space. Taking the case of the Zaatari refugee camp, this research explores the process during which refugee camps turn into cities. More specifically, it questions how the interplay between human agency and structure produces space in the camp; eventually the city. Al-Souq, the main market street in Zaatari, is chosen to conduct the study, employing an explorative approach accompanied with narrative elements to understand actors’ own perspective. The collected data is analysed thematically and performatively to investigate the two former categories and the way they are drawn upon in producing space. The main findings denote a constructive exceptionality that facilitates space creation as well as a consequential inclusion of refugees in the camp. Furthermore, the occurring spatial construction of Al-Souq indicates that refugees are in fact active agents. Therefore, as indicated by both results, the research concludes by offering an alternative conceptualisation to camps and refugees as opposed to the traditional humanitarian perception of them being temporary and aid-dependent victims, respectively. / Aufgrund der Syrienkrise wurden in 2012 mehrere Flüchtlingscamps in Jordanien geöffnet, um der steigenden, von dem Konflikt betroffenen, Anzahl an Menschen zu helfen. Die Lebensräume für Flüchtlinge, egal ob Flüchtlingscamps oder andere Marginalsiedlungen (urban informalities), unterliegen der Herausforderung in einem „permanenten Zwischenzustand“ (permanent temporariness) zu verbleiben. Innerhalb dieser Zeit entwickeln sich diese Räume durch soziale Raumproduktion (social production of space) in unerforschte urbane (stadtähnliche) Gebiete. Im Rahmen dieser Forschungsarbeit wird der Prozess, innerhalb dessen sich Flüchtlingscamps zu stadtähnlichen Räumen entwickeln, beispielhaft am Fall des Flüchtlingscamps Zaatari aufgezeigt. Im Konkreten wird hinterfragt wie das Zusammenspiel menschlichen Handelns und Struktur zur Raumproduktion und schließlich zu stadtähnlichen Gebilden führt. Al-Souq, die wichtigste Handelsstraße in Zaatari, wird als Studienobjekt herangezogen, um die Wahrnehmungen der Akteure zu beleuchten. Diese Studie folgt einem explorativen Ansatz mit narrativer Analyse. Die erhobenen Daten werden mittels einer thematischen (thematic analysis) und performativen Analyse (performative analysis) ausgewertet, um das Zusammenspiel der zwei genannten Kategorien im Hinblick auf die Raumproduktion zu untersuchen. Die Haupterkenntnisse der Studie zeigen sowohl eine schöpferische Außergewöhnlichkeit welche die Raumproduktion ermöglicht als auch eine daraus folgende Inklusion der Flüchtlinge im Camp durch ein Gefühl der Zugehörigkeit. Ferner zeigt die Auftretende räumliche Konstruktion von Al-Souq, dass Flüchtlinge Handlungsfähigkeit besitzen und herstellen und somit als „active Agents“ verstanden werden können. Aufbauend auf beiden Ergebnissen kann somit geschlussfolgert werden, dass zu der traditionell existierenden Humanitären Perspektive, in der Camps als temporär und Flüchtlinge als hilfebedürftige Opfer gesehen werden, ein alternatives Verständnis zu präferieren ist.
|
29 |
Violence, Resistance and the Border Regime: Shedding Light on the Reality at the Patras Settlement : Daily Struggles of People on the Move Through the Eyes of VolunteersRebeyrolle, Alexia January 2023 (has links)
The securitisation and externalisation of Europe's borders have had devastating consequences for people trying to cross them. As Greece is on the periphery of the European Union, its role in this process and in the journey of people on the move is crucial. This thesis focuses on the situation in the city of Patras (Northern Peloponnese) and the informal camp set up by people on the move there. Drawing from interviews with volunteers working in Patras and previous research related to Patras or other Greek refugee camps, this thesis applies the concept of borderscapes in order to understand the situation in Patras. The aspect of resistance that people on the move create against borders is central to the thesis, as it lies at the heart of the relationship that people on the move have with the borders they face. Furthermore, analysis through the conceptual lens of borderscapes explains how the border, like Patras itself, is a violent place in many different ways. Finally, I will highlight the paradoxical role that volunteers play in this system of bordering and how the mobility and visibility of people on the move are linked to European policies and strategies to selectively restrict certain types of migration.
|
30 |
Chatila à la croisée des chemins : guerres, mémoires et urbanités dans un camp de réfugiés palestiniens au Liban / Shatila, a Palestinian history : wars, memories, urbanities and scattering of a Palestinian refugee camp in LebanonAbou-Zaki, Hala Caroline 19 December 2017 (has links)
Cette thèse revient sur l’histoire du camp de réfugiés palestiniens de Chatila, situé dans la banlieue sud de Beyrouth, depuis sa fondation en 1949 jusqu’à nos jours, en mettant l’accent plus particulièrement sur la période du conflit libanais (1975-1990) et ses lendemains. À partir d’une variation des échelles d’analyse, il s’agit de mieux comprendre comment des événements marquants de l’histoire palestinienne et libanaise se sont déclinés et articulés à la vie du camp et y ont résonné. La recherche interroge les recompositions sociopolitiques et urbaines dans le camp, les parcours individuels et familiaux, ainsi que les traces et les usages du passé de guerre à la lumière de l’histoire de Chatila. Elle s’appuie sur plusieurs enquêtes ethnographiques menées entre 2003 et 2011 et sur les archives de l’UNWRA. Cette réflexion s’est développée au sein du champ de recherches de l’anthropologie politique et urbaine et de la socio-anthropologie de la mémoire. / This thesis revisits the history of Shatila Palestinian refugee camp that is located in the southern suburb of Beirut, from its foundation in 1949 to nowadays. I focus more specifically on the period of the Lebanese conflict (1975-1990) and its aftermath. Using different analytical scales, it aims to better understand how striking events of the Palestinian and Lebanese history impacted and were echoed in the camp life. My research examines the social, political and urban transformation, individual and familial courses and the traces, as well as uses of the past of the war in light of the history of Shatila. The research is based on ethnographical fieldwork in Shatila conducted between 2003 and 2011 and on the archives of UNRWA. The analysis is part of the field of political and urban anthropology, and of memory in anthropology and sociology.
|
Page generated in 0.055 seconds