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                <text>Dans un contexte d'urbanisation rapide et d'extension de la pauvreté urbaine en Afrique, une grande partie de la population connaît des difficultés pour satisfaire ses besoins de mobilité et subit, au quotidien, des conditions de transport de plus en plus difficiles. Mais au-delà de ce constat, quelles sont les dimensions les plus problématiques de la mobilité des pauvres, et dans quelle mesure ces difficultés de déplacement aggravent-elles leur situation ? Pour répondre à ces questions, une recherche a été menée conjointement à Conakry et à Douala par le réseau SITRASS dans le cadre du SSATP. Elle visait à apporter une meilleure connaissance des liens existant, dans ces deux métropoles, entre pauvreté, mobilité quotidienne, accès à l'emploi, à l'éducation et aux services essentiels, à partir d'un important travail de terrain. Cette note ne reprend que quelques résultats chiffrés, renvoyant le lecteur intéressé aux deux rapports pour de plus amples précisions.</text>
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                <text>&lt;div&gt;&lt;b&gt;Abstract from the publisher : &lt;/b&gt;&lt;/div&gt; &amp;nbsp;&lt;/div&gt; Berlin, Budapest, Prague, and Warsaw are cities indelibly marked by more than forty years of Soviet influence. Urban Cultures in (Post) Colonial Central Europe explores the ways in which these major urban centers have redefined their identities in the last two decades. The author suggests that they are both Central European and (post) colonial spaces and that the locations of their (post)coloniality can be found predominantly in communicative and media processes and their results in architecture, film, literature, and new media.&lt;br /&gt; &lt;br /&gt; Agata Anna Lisiak analyzes Berlin, Budapest, Prague, and Warsaw as (post)colonial cities because their politics, cultures, societies, and economies have been shaped by two centers of power: the Soviet Union as the former colonizer, whose influence remains visible predominantly in architecture, infrastructure, social relations, and mentalities, and the Western culture and the Western and/or global capital as the current colonizer, whose impact extends over virtually all spheres of urban life. The cities discussed are not exclusively postcolonial or solely colonial: they are &amp;ldquo;in-between&amp;rdquo; the two predicaments and, hence, are best described as (post)colonial. The (post)colonial and &amp;ldquo;in-between peripheral&amp;rdquo; identities and locations of the Central European capitals complement each other, and their analysis provides a relevant perspective on the transformation processes that have been shaping the region after 1989.&lt;/div&gt; &amp;nbsp;&lt;/div&gt; &lt;b&gt;Agata Anna Lisiak&lt;/b&gt; completed her PhD in 2009 in communication and media studies at the University of Halle-Wittenberg. Most recently, she completed a post-doctoral fellowship in urban studies at the National Sun Yat-sen University where her research extended to Asian port cities.&lt;/div&gt; &amp;nbsp;&lt;/div&gt; </text>
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&#13;
"Minguettes 1983 - Paix sociale ou pacification ?" a été tourné au coeur des événements du printemps et de l'été 1983 à la Zup de Vénissieux, dans la banlieue lyonnaise. Des événements à l'origine de la Marche pour l'égalité et contre le racisme, qui traversera la France profonde du 15 octobre au 3 décembre.&#13;
&#13;
Réalisé dans le cadre d'un stage média organisé à Bron / Lyon II - qui donnera naissance à l'agence IM'média-, ce film est un "objet filmique non identifié". Un "OFNI", entre journal de bord, reportage vidéo "embedded", contre-information, décryptage des mass media et film d'atelier. Il a été diffusé en boucle lors de l'exposition "Les Enfants de l'immigration" au centre culturel G. Pompidou (Beaubourg - janvier/avril 1984).&#13;
&#13;
Pour les 30 ans de la Marche, IM'média a procédé à la restauration de ce film et en propose une nouvelle version remastérisée. Tout en restituant son écriture documentaire initiale, il donne à (re)voir la contre-offensive "pacifique" des habitant-e-s de la Zup suite à un cycle infernal d'affrontements avec la police, de la bataille rangée du 21 mars 1983 jusqu'à cette soirée du 19 au 20 juin où un policier tire et blesse Toumi Djaïdja, le jeune président de l'association SOS Avenir Minguettes.&#13;
&#13;
Des images d'époque inédites présentent une Zup loin des clichés sur le "ghetto maghrébin" et sur une "zone interdite" livrée aux "loubards". A l'occasion du dynamitage spectaculaire de tours, les habitant-e-s de toutes origines, jeunes et vieux, donnent leur avis sur les "erreurs d'urbanisme" et sur une autre politique du logement possible. "On s'appelle tous Toumi Djaidja", clament-ils aussi, aux côtés de Christian Delorme et de Jean Costil (Cimade), pour manifester leur solidarité avec Toumi qui, sur son lit d'hôpital, a l'idée de lancer la Marche comme une "main tendue". Une idée présentée lors de "Forums Justice" conjointement avec celle d'un rassemblement national des familles des victimes des crimes racistes et des violences policières devant le ministère de la justice place Vendôme, à l'instar des Folles de la place de mai en Argentine. Face à l'acharnement policier ou judiciaire, face au racisme, au délire sécuritaire et à la complaisance de la plupart des médias, l'objectif est alors de se mobiliser pour rétablir la vérité des faits, d'obtenir justice, de pouvoir vivre, tout simplement.&#13;
&#13;
Le 3 décembre 1983 à Paris, 100 000 personnes se rassemblent pour l'arrivée de la Marche. L'instant est à l'euphorie, collective, fusionnelle. Et l'espoir d'aller vers l'égalité sociale et raciale dans une société plurielle immense ...&#13;
&#13;
Contact pour obtenir le film : agence.immedia@free.fr</text>
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&#13;
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&#13;
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&#13;
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                <text>En Colombie, les déplacés de la violence (un million et demi aujourd'hui) sont confrontés à l'accumulation brutale de pertes (pertes de lieu, de biens, de travail, de statut, de relations) et à un cantonnement plus ou moins long hors du monde social (sans place prévue dans la hiéarchie sociale), hors du temps (durablement provisoires) et, d'une certaine façon, hors de l'espace urbain lui-même. Ce genre de situations annonce un nouveau mode d'urbanisation liminaire, de plus en plus répandue et durable dans le monde. Comment peut-on se refaire, se reconstituer comme personne dotée d'identité sociale dans ces contextes ? L'article examine ces questions en se centrant sur la région du littoral Pacifique de Colombie et sur un quartier illégal de Cali, troisième ville du pays. (Résumé d'auteur)</text>
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                <text>Perte de lieux, dénuement et urbanisation : les desplazados de Colombie</text>
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