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Les Nouvelles D'afghanistan

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Les Nouvelles D'afghanistan Trente-sixième année N°151 Décémbre 2015 Les Nouvelles (4ème trimestre) 6 Euros d’AFGHANISTAN Pratiques de la justice en Afghanistan L’offensive de Koundouz Les séismes en Afghanistan Archéologie et histoire de Kaboul ISSN 0249-0072 ISSN Editorial Les Nouvelles d’Afghanistan Guerre et paix SOMMAIRE N°151 JUSTICE Pratiques de la justice en Afghanistan par Gaït ARCHAMBEAU D 3 omme la situation en Afghanistan, ce numéro des Nouvelles oscille C ACTUALITE entre guerre et paix. Hélas la guerre est très présente et la paix semble L’offensive de Koundouz bien lointaine. Les lecteurs qui liront la chronologie pourront constater que Le contexte militaro-stratégique les Tâlebân ont réussi à menacer tout au long de l’automne de nombreux par Marjane KAMAL 7 districts au nord et au sud, à l’est et à l’ouest de l’Afghanistan. Le point L’Afghanistan à nouveau frappé culminant de ces attaques a été la prise, certes éphémère, de Koundouz, par des séismes qui a mis en lumière l’impréparation, la faiblesse de moyens et la fragilité par Bruno MISTIAEN 12 de l’armée afghane. Quant au bombardement tragique et incompréhen- sible de l’hôpital de MSF, il a éclipsé les exactions pourtant bien réelles des SOCIETE Brodeuses de la province de Parwan Tâlebân. par Pascale GOLDENBERG 16 Pourquoi cette violence qui s’étend sans cesse et en tous lieux ? Beau- coup écrivent à ce sujet, mais sans doute faudrait-il réfléchir encore bien Journée pour la paix au fin fond du Hazaradjat davantage pour comprendre ce qui ne va pas dans la société afghane, dans par Etienne GILLE 19 le monde islamique, dans les sociétés dites occidentales. Le manque de prospérité, l’évolution très rapide des civilisations font sans nul doute partie HISTOIRE des causes. Le manque de justice aussi. Gaït Archambeaud nous montre Archéologie et histoire de Kaboul la société afghane à la recherche de références communes en termes de par Zafar PAÏMAN 21 justice et de sanctions. Un équilibre n’est certainement pas encore trouvé, et la corruption n’aidera pas à atteindre un consensus social. Plus inquiétante encore est la volonté de certains d’engager le pays dans la violence interethnique. Nous publions dans les pages d’actualités DERNIERES NOUVELLES un témoignage poignant sur les exactions commises contre des Hazâras. Chronologie, brèves, bibliographie 26 Beaucoup d’Afghans croient à une coexistence harmonieuse entre les eth- nies. Mais des manipulateurs essaient de mettre à profit des ressentiments AFRANE a fêté ses 35 ans 36 anciens, des différences religieuses, des nationalismes régionaux pour re- lancer le cycle infernal de crimes qui sont, il faut le dire, des crimes contre l’humanité. Cela fait peur. Côté paix, les signes encourageants sont plus ténus. Nous sommes heureux cependant de publier quelques informations sur des évolutions sociales heureuses, telles ces brodeuses du Parwân, ou ces journées de la paix en Hazâradjât. Dans le domaine politique, des négociations s’ouvrent, Photo de couverture : Kaboul, la forte- à l’heure où j’écris, entre Afghanistan, Chine, Pakistan et Etats-Unis . Puis- resse de Bâla Hisâr (voir article pages sent toutes les parties concernées s’engager durablement pour que les fils 21 à 25). Photo Zafar Païman du dialogue soient vraiment renoués. L’archéologue Zafar Païman nous le rappelle, il fut un temps où Kaboul était un havre de paix et de tranquillité. Les Nouvelles d’Afghanistan Etienne GILLE bénéficient d’une aide financière 15 janvier 2016 de l’ambassade de France en Afghanistan Adresse E-mail [email protected] Les Nouvelles d’Afghanistan Site internet : www.afrane.org 16, passage de la Main d’Or -75011 Paris 2 Les Nouvelles d’Afghanistan n°151 JUSTICE Pratiques de la justice en Afghanistan par Gaït ARCHAMBEAUD* Un des facteurs importants d’insatisfaction sociale en Afghanistan réside dans la manière dont la justice est rendue. Au-delà de la question de la corruption, certes importante, il y a l’absence d’une référence commune, faisant consensus, à ce qui est juste. Prenant un certain nombre de situations concrètes, l’auteure analyse les conflits qui peuvent se présenter entre les différentes manières, ci- viles ou religieuses, coutumières ou « modernes » de rendre la justice. Les ré- cents cas de lapidation de femmes dans des zones reculées, mais aussi bien à Kaboul même, montrent qu’il ne s’agit pas là de questions abstraites. Si l’intervention internationale a projeté une ‘re- mourut, les deux autres ont été libérés en avril 2008, à fonte’ du système judiciaire afghan, si l’islam s’y re- la faveur d’un document de grâce portant la signature vendique en énonciateur universel de vérité, et donc de du président Karzaï, au motif que leurs aveux leur au- légitimité normative, la diversité des pratiques constate raient été arrachés sous la torture. Le mari de Sara était la vanité factuelle de ces revendications, en conteste assassiné quelques jours plus tard, son meurtrier n’a pas donc la valeur supérieure, et aboutit à une opposition de été identifié. légitimités que l’insécurité amplifie. Il est alors néces- saire de revenir à la source du désir de justice de la po- Petit lexique pulation, d’identifier la forme que celui-ci peut prendre bad : mal pour encourager l’égale dignité. bad-dâd : compris populairement comme ‘donné pour un mal’ ; l’étymologie pourrait être ‘donné après’. Parmi tant d’autres, le cas de Sara, femme de la pro- badal : équilibre, échange coutumier (de la racine arabe bdl si- vince de Samangan, est représentatif des déficiences du gnifiant ‘substitution’); souvent compris comme vengeance, en système judiciaire afghan. En 2006, Sara a subi un viol ceci que le badal constitue une réparation à égalité selon la loi collectif attesté par de nombreux témoins, de la part des du talion. choura : conseil traditionnel hommes de main de Maolawi Islam, qomandân sévis- djirga : assemblée coutumière sant dans son village et qu’elle dénonçait publiquement khoun-baha : prix du sang pour l’enlèvement de son jeune fils Islamuddin. Les molla : notable religieux nanawaté : demande d’asile, dont le rituel est utilisé symbolique- blessures - à la baïonnette - de Sara, ont été constatées ment pour une demande de pardon médicalement et Sara a poursuivi en justice Maolawi qomandân : chef de guerre Islam et trois de ses hommes. Entre-temps, le qowman- swara : cavalière ; la femme chargée de la demande de réconci- liation était envoyée seule à cheval, vêtue seulement d’un man- dan a été élu député, puis assassiné. En 2007, les trois teau. Son retour saine et sauve avec des cadeaux était le signe gardes ont été condamnés à onze ans de prison. L’un y de l’acceptation. tarbourwali : rivalité et solidarité familiale (du mot tarbour, cousin paternel) * Docteur en science politique. A rassemblé dix ans d’expérience de ter- walwar : garantie du mariage ; souvent traduit comme ‘prix de la rain en Afghanistan dans un ouvrage récent : Afghanistan, anthropologie de l’égalité sur une zone de fracture du système-monde, éditions de L’Har- mariée’ mattan, 2015. Les Nouvelles d’Afghanistan n°151 3 JUSTICE Que la signature en soit ou non authentique et consciente n’est pas notre propos ; cette grâce prési- dentielle est emblématique du dilemme posé aux défen- seurs de la dignité humaine quand s’en prévalent ceux- là même qui l’ont bafouée et quand c’est le rapport de force qui sous-tend la légitimité. La disparition du jeune Islamuddin est toujours non résolue comme des centaines de cas similaires en Afghanistan. Le viol de Sara – et bien d’autres crimes tout aussi incontestables dans les faits - y reste sinon un sujet tabou, du moins une faute socialement encore imputée à la victime. Les Assemblée d’”anciens”. Photo Gaït Archambeaud personnes reconnues coupables de ce crime obtiennent que le jugement soit invalidé sur leur simple affirma- tion de sévices subis, parce que malheureusement le néré ? Selon la charia – qui préconise une demi-part système afghan est tellement fautif que nul ne peut af- pour les filles – ou selon la Constitution – qui stipule firmer de bonne foi que leur affirmation est absurde ou l’égalité des droits entre hommes et femmes ? C’est dénuée de fondement. sur la charia – reconnue comme norme subsidiaire par La dignité des plus faibles – femmes, minorités, en- la Constitution – que Nour M. compte appuyer son re- fants, invalides – en fait les frais, ce qui les contraint cours au Tribunal, car elle valorise la responsabilité des à la soumission, soumission à la parole du tenant de hommes en termes de sécurité. Ici comme ailleurs, l’in- l’autorité dans leur entourage immédiat ou soumission sécurité a bon dos. à la tradition coutumière ou religieuse, surdéterminant L’espace judiciaire afghan ne semble pas en me- 1 légitimé par l’insécurité. Le lynchage de Farkhonda en sure de proposer l’égalité devant la loi puisque la loi mars 2015 en plein jour à Kaboul pour avoir contesté y reste un ensemble fluctuant, complexe et mal déter- un molla en est la preuve, que le simulacre de procès miné de normes parfois contradictoires et de fait non qui a suivi n’a pas suffi à démentir. appliquées. Si pourtant l’engagement du pays dans une logique de respect de l’égale dignité dépend de sa capa- cité à apporter à sa population un sentiment de justice, et par suite de sécurité, existe-t-il un moyen d’améliorer Des sources du droit ce sentiment ? De fait, toutes les études indiquent que en concurrence les Afghans ont plus facilement recours aux conseils Comment donner au justiciable un sentiment de jus- traditionnels quand ils souhaitent régler un litige. tice rendue alors que les normes applicables sont mul- tiples, et que chacun peut changer d’argumentaire selon la juridiction devant laquelle il présente son cas, djirga coutumière, choura islamique ou cour gouvernemen- La réparation au cœur tale de droit positif ? de la justice traditionnelle Nour M.
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