The Organic Ethnologist of Algeriani Migration |
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There, he displayed all these personal virtues of which textbooks of methodology say nothing but which all too often decide the depth and justness of ethnographic work, in listening, observing, recording, transcribing and transmitting the words he elicited and welcomed, with a sympathy devoid of pathos, a complicity shorn of naivet? a comprehension stripped of complacency and condescension. A frail, soft-spoken and self-effacing person, Sayad was among this very small group of individuals with whom one feels genuinely at home when introduced to a farmer from Kabylia or B閍rn, or entering the abode of a Berber-speaking manual worker from S閠if or the Parisian Red Belt. The uncommon combination of discretion and dignity he displayed, the sensitivity and modesty he invested in every exchange with his informants can be readily detected in the adroitness with which he accounts for their words, the sensitivity with which he pries into the causes and the reasons behind their actions. His active solidarity with the most dispossessed was the basis of an exceptional epistemological lucidity that allowed Abdelmalek Sayad to dismantle a good many prefabricated representations about immigration - such as the economistic problematic of its "costs and benefits," which journalists and policy-makers periodically invoke, with the diligent help of economists, so as better to mask the specifically political dimension and springs of the phenomenon - and to uncover and confront head-on the most complex issues - such as the orchestrated lies of collective bad faith that fuel migration streams or the existential roots of the "migration malaise" that afflicts the immigrant worker even after he has been medically cured of occupational illness8- just as he would enter an unknown household to find himself immediately greeted with respect, trust, and affection. It allowed him to find the right words, and the right tone, to speak of and to experiences as contradictory and chaotic as the social conditions of which they were the product and to anatomize them by mobilizing with equal perspicacity the intellectual resources of traditional Kabyle culture, rethought through ethnological works (as 7Sayad describes his early intellectual and political experiences as well as his intellectual training in Arfaoui (1996); read also Sayad (1995). 8Cf., respectively, Sayad (1977, 1986, 1981a, 1981b) and his vivisection of exile as a fall into social darkness in "El Ghorba" (Sayad 2000, in this issue).
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