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Le Wolaita Dans La Nation Éthiopienne: Dynamiques De Scolarisation Et Intégration Nationale (1941-1991)

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Le Wolaita Dans La Nation Éthiopienne: Dynamiques De Scolarisation Et Intégration Nationale (1941-1991) Le Wolaita dans la nation éthiopienne : dynamiques de scolarisation et intégration nationale (1941-1991) Pierre Guidi To cite this version: Pierre Guidi. Le Wolaita dans la nation éthiopienne : dynamiques de scolarisation et intégration nationale (1941-1991). Histoire. Université Panthéon-Sorbonne - Paris I, 2014. Français. NNT : 2014PA010620. tel-02158099 HAL Id: tel-02158099 https://tel.archives-ouvertes.fr/tel-02158099 Submitted on 17 Jun 2019 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Université Paris 1 Panthéon Sorbonne – U.F.R. 09 Institut des Mondes Africains – UMR 8171 Doctorat en Histoire Le Wolaita dans la nation éthiopienne : dynamiques de scolarisation et intégration nationale (1941-1991) Présentée par Pierre Guidi Thèse dirigée par Pierre Boilley (Professeur) 2 Remerciements Je tiens à remercier en tout premier lieu mon directeur Pierre Boilley, qui a accepté de diriger mes travaux depuis le master. Son soutien, ses conseils et exigences m'ont donné la confiance et la rigueur nécessaires pour avancer sereinement dans cette thèse et dans le parcours de doctorant. J'ai pu grâce à lui obtenir une allocation de thèse et enseigner à Paris 1. Ce travail n'aurait pu non plus voir le jour sans Rebecca Rogers, qui m'a intégré à son équipe de doctorantes et doctorants, transmis son goût (contagieux) pour l'histoire de l'éducation et permis d'enseigner à l'université de Paris 5-Descartes. D'autres personnes ont relu et critiqué ces pages, ainsi que des articles écrits pendant ces années de thèse, me permettant de renouveler mes questionnements, de lever des doutes et de franchir les obstacles qui ont jalonné ce travail : Bernard Schlemmer (et sa grande constance), Françoise Blum (au soutien indéfectible), Henri Médard, Hélène Charton, Anaïs Wion, Marie-Laure Derat, Shiferaw Bekele, Sabine Planel, Ophélie Rillon, Ayda Bouanga, Alexis Roy, Emmanuelle Bouilly, Martin Mourre, Rachel Leenhart et, ma mère, Martine Stéfani. Aurélien Gillier a mis à contribution ses compétences techniques. J'ai trouvé au laboratoire CEMAf (devenu IMAF) un environnement de travail riche et réconfortant. Je tiens à remercier tout particulièrement Bertrand Hirsch, Anne Hugon, Séverine Awenengo, Dominique Juhé-Beaulaton et Camille Lefebvre. Liliane Daronian, Michèle Raffutin, Isabelle Calvache et Leïla Oussedik, de la bibliothèque des recherches africaines, ont toujours été d'une grande disponibilité, de même que Daniel Leblanc et Katia Benkanoun. Fabrice Melka m'a fait une place dans son bureau pendant de nombreux mois, je le remercie pour son hospitalité, ses conseils et son amitié. Les journées doctorales organisées trois fois par an par Rebecca Rogers à Paris 5, leur atmosphère égalitaire, les commentaires rigoureux et toujours bienveillants de chacun (que souhaiter de mieux pour avancer ?) ont grandement enrichi ce travail. Je remercie donc Carine Ezlini, Isabelle Colas-Degenne, Thuy Phuong Nguyen, Grégory Quin, Leticia Cortellazzi- Garcia, Isabelle Matamoros, Geneviève Pezeu, Sébastien-Akira Alix, Ophélie Rillon, Hayarpi Papikyan, Aimé Houzdandji, Héloïse Duché et Véra Léon. J'ai eu la chance, pendant ces années, d'être intégré à des séminaires et équipes de recherche. Le séminaire « Rencontres et croisements », organisé avec les doctorantes et doctorants du CEMAf : Guillaume Blanc, Ayda Bouanga, Amélie Chékroun, Clélia Coret, 3 Rémi Dewière, Thomas Guindeuil et Ophélie Rillon. Leur amitié et l'atmosphère de « studieuse camaraderie » que nous avons entretenu ont été indispensables. Le séminaire « Circulation des cultures d'opposition » a été un lieu d'échanges particulièrement enrichissants. Je remercie Françoise Blum (à nouveau), Ophélie Rillon (toujours elle !), Maria-Beneditta Basto, Elikia M'Bokolo, Malika Rahal, Boris Gobille et Elena Vezzadini. J'ai eu aussi l'opportunité d'être accueilli par l'équipe de l'Association pour la recherche sur l'éducation et les savoirs : toute ma gratitude pour Nathalie Bonini, Marie-Christine Deleigne, Étienne Gérard, Marc Pilon et Bernard Schlemmer. À Addis-Abeba, mes amis Fitsum Tesfaye et Minale Sisay, ainsi que leurs familles (Gashe Tesfaye, Weyzero Eténesh, Yohannès, Yoséf, Mulualem, Adena et Gashew ; Weyzero Aragoyin, Weyzero Aster, Weyneshot et Eden) m'ont accueilli chez eux lors de mes longs séjours éthiopien. Grâce à eux, je me suis senti chez moi et je ne les en remercierai jamais assez. Dans le Wolaita, hormis toutes les personnes qui ont aimablement donné de leur temps pour répondre à mes questions, je tiens à remercier particulièrement Ato Däsalägn et Ato Eyoel de la Wolaita Cultural Association, Gäbrä-Mikaël Kuké, Asela Gujubo, Weyzero Yämesrach, Weyzero Sähaye et Beyene Desta, qui m'a accueilli chaleureusement chez lui. Des amis chers ont accompagnés ces années : Mathieu Lopès, Francisca Cabezas, Leda Rizou, Marika Julien (mes colocataires qui ont eu la tâche de partager le quotidien d'un « thésard ») et Alice Betout. Enfin, partager musique et amitié avec les « rébètes » du groupe Periptero (Effie Koulouris, Yannis Tsigiannis, Laurent Roman, Stéphane Coutsoloucas, Jean- Baptiste Garancher, Gwenaël Le Bras et Dimitri Daskalothanasis) a toujours été une immense bouffée d'air. L'amitié et les attentions de toutes ces personnes ont été bien plus importantes qu'elles ne l'imaginent. 4 Acronymes AAU : Addis Ababa University CSA : Central Statistic Authority CSO : Central Statistic Office EPLF : Eritrean People's Liberation Front TPLF : Tigrayan People's Liberation Front FDRPE : Front Démocratique Révolutionnaire du Peuple Éthiopien EPRP : Ethiopian People Revolutionary Party. LTPCEE : Long Term Planning Committee for Ethiopian Education MÄ'ISON : acronyme Amharique pour All-Ethiopia Socialist Movement MOE : Ministry of Education MOEFA : Ministry of Education and Fine Arts MOI : Ministry of Information PMAC : Provisional Military Council PMGE : Provisional Military Government of Ethiopia POMOA : Provisional Office of Mass Organizational Affairs PRDE : Popular Democratic Republic of Ethiopia TGE : Transitional Government of Ethiopia TPLF : Tigray People's Liberation Front TTC : Teacher Training Center TTI : Teacher Training Institue WPE : Workers' Party of Ethiopia 5 6 Translittérations Noms en amharique Les translittérations utilisées par les personnes elles-mêmes ont été gardées lorsqu'elles étaient disponibles (les chercheurs éthiopiens et les témoins qui ont transmis leur nom par écrit en particulier). Le cas contraire, les noms ont été translittérés de la même manière que les autres termes amhariques. Locutions courtes አ : ä ኤ : é ኡ : u እ : e ኢ : i ኦ : o ኣ : a ኧ : wä Autres ሀ/ሐ/ኸ : h aspiré ወ : w ሸ : sh ጀ : j (« dj ») ቀ : q (« k » explosif) ጠ : t (« t » explosif) ቸ : ch (« tch ») ጨ : ch (« tch » explosif) ኘ : gn (« ñ ») ጸ/ፀ : s (« s » explosif) ከ : k 7 Illustration 1: L’Éthiopie et le Wolaita Source : Sabine PLANEL, La chute d'un Éden éthiopien : le Wolaita, une campagne en recomposition, Paris, IRD, 2008, p. I. 8 Illustration 2: Les wäradä du Wolaita et les densités de population en 1994 Source : Sabine PLANEL, La chute d'un Éden éthiopien : le Wolaita, une campagne en recomposition, Paris, IRD, 2008, p. II. 9 10 Nombre d'écoles gouvernementales dans les sept wäräda du Wolaita entre 1960 et 1990 Wäräda 1960 1974 1990 Soddo Zuriya 4 4 4 Bolosso Sore 2 4 26 Damot Gale 4 6 26 Humbo Wäräda 1 5 27 Offa 1 1 1 Kindo Koysha 2 2 2 Damot Wäyde 0 6 30 Source : Wolaita Zone Education Office, የትምህርት ተቋማት ዝርዝር ፣ መቼ እንደተሠሩ የሚግልጽ መረጃ (Liste d'établissement des écoles, précisions sur leur date de construction, 2010). Le nombre limité d'écoles dans le wäräda de Soddo Zuriya tient au fait que les établissements de Soddo, la capitale du Wolaita, scolarisaient chacun plusieurs milliers d'élèves, et ce dès le début des années 1960. Au contraire, les écoles situées dans les autres wäräda n'en scolarisaient que quelques centaines, voire quelques dizaines. Les wäräda d'Offa et du Kindo Koysha n'ont respectivement qu'une seule et deux écoles en raison de la très faible densité de population qu'ils connaissent et de leur éloignement des grandes voies de communication. Avant 1974, seule la ville de Soddo avait une école secondaire. Dans les années 1980, trois nouvelles écoles secondaires ont été établies à Aräka (Bolosso Soré), Boditi (Damot Gale) et Bädässa (Damot Wäyde). Nombre d'élèves dans le Wolaita entre 1975 et 1990 1975 1991 Nombre d'élèves 13 632 89 864 Sources : Wolaita Zone Education Office, ከ 1967 ዓ.ም እስከ 1975 ዓ.ም ድረስ በወላይታ አውራጃ የተማሪዎች ብዛት (Nombre d'élèves dans l'awraja du Wolaita de 1974-75 à 1982-83) ; Soddo Zuriya Wäräda, የወላይታ አውራጃ የትምህርት ስታትስቲክስ ማጠቃላይ ጥራዝ 1982EC (Statistiques scolaires de l'awraja du Wolaita, 1989-1990). Avant 1974, les statistiques manquent concernant les unités administratives en-dessous de la région. 11 12 De tous les grands univers socialisateurs, l'univers scolaire est celui où s'opère le plus systématiquement et le plus durablement la rupture avec le sens pratique linguistique. Lieu commun, partagé un temps par l'ensemble de la population, il est pourtant impensé dans sa spécificité, dans son originalité historique et, au fond, sa radicale étrangeté1. Le « progrès » est de nature scripturaire. Sur des modes très divers, on définit donc par l'oralité (ou comme oralité) ce dont une pratique « légitime » – scientifique, politique, scolaire, etc. – doit se distinguer. Est « oral » ce qui ne travaille pas au progrès ; réciproquement, est « scripturaire » ce qui se sépare du monde magique des voix et de la tradition. […] Aussi, pourrait-on lire, sur les frontons de la modernité, des inscriptions telles que « Ici, travailler, c'est écrire », ou « Ici on ne comprend que ce qu'on écrit2.
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