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Les Luttes Communes Des Japonais-Américains Et Des Chinois-Américains De La Seconde Guerre Mondiale À L’Égalité Des Droits Civiques, 1941-1988 Léo Szwalberg

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Les Luttes Communes Des Japonais-Américains Et Des Chinois-Américains De La Seconde Guerre Mondiale À L’Égalité Des Droits Civiques, 1941-1988 Léo Szwalberg Les luttes communes des Japonais-Américains et des Chinois-Américains de la Seconde Guerre mondiale à l’égalité des droits civiques, 1941-1988 Léo Szwalberg To cite this version: Léo Szwalberg. Les luttes communes des Japonais-Américains et des Chinois-Américains de la Seconde Guerre mondiale à l’égalité des droits civiques, 1941-1988. Histoire. 2016. dumas-01373701 HAL Id: dumas-01373701 https://dumas.ccsd.cnrs.fr/dumas-01373701 Submitted on 29 Sep 2016 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. Léo Szwalberg Les luttes communes des Japonais-Américains et des Chinois-Américains, de la Seconde Guerre Mondiale à l'égalité des droits civiques, 1941-1988. Les manifestants protestent contre la brutalité policière et le profilage racial au cours d'une marche en mars 1975 dans le quartier chinois de New York City (le crédit photo: Corky Lee). Mémoire dirigé par Madame Annick Foucrier Centre de Recherches d’Histoire Nord-Américaine (CRHNA) Université Paris I Panthéon-Sorbonne Master II d’Histoire contemporaine de l’Amérique du nord 2015-2016 Remerciements : L’élaboration de ce mémoire a été une expérience enrichissante sur le plan humain et intellectuel. J’ai pu grâce à cela rencontrer des personnes formidables et qui m’ont été d’une grande aide. Je tiens avant toute chose à remercier ma directrice de mémoire, Madame Foucrier, qui m’a guidé tout au long de l’année et m’a permis de trouver les ressources pour accomplir ce travail. Le professionnalisme, le perfectionnisme et l’intelligence des pistes de réflexion qu’elle nous soumettait furent des atouts majeurs dans l’accomplissement de ce travail. Je suis aussi reconnaissant envers Monsieur Greg Robinson qui fut toujours présent pour m’aider et me soutenir dans mes recherches, et ce malgré la distance qui nous séparait entre Paris et Montréal. À travers ses conseils avisés, sa gentillesse et sa réactivité, il fut un élément essentiel pour l’aboutissement de mon projet. Enfin je tiens à remercier tous mes proches qui m’ont soutenu au cours de cette année, aussi bien mes amis que ma famille. J’aimerais saluer tout particulièrement le travail de relecture et de réflexion effectué par ma mère et mon père concernant mon mémoire. Par leur implication ils ont une place de choix dans la réalisation de ce mémoire. Il est nécessaire qu’ils sachent à quel point leur soutien et leurs encouragements m’ont été utiles et tant appréciables pour rendre ce travail. 3 Avant-propos : Remarques terminologiques : Au sein de cet ouvrage j’ai fait le choix d’employer certains termes au lieu d’autres, il est donc nécessaire que j’explique ces décisions. J’ai décidé d’utiliser au cours de mon mémoire les termes de Japonais-Américains et de Chinois-Américains, car il n’existe pas en français de terme pour désigner les Américains d’origine japonaise, et plutôt que d’employer cette expression assez longue, j’ai préféré opté pour la tradition littérale de « Japanese American » ou encore de « Chinese American ». Je vais à présent définir certains termes régulièrement utilisés dans les lignes qui vont suivre. Il s’agit notamment du terme de « communauté », qui est très important en ce qui concerne les États-Unis. Les termes communautés et communautarisme font partie du language courant. Depuis la fin du XVIIIe siècle, suivant un processus d’émigration continu, les communautés sont à l’origine de la création des États-Unis. Comme le décrit Laurent Bouvet, auteur de Le communautarisme. Mythes et réalités1, « on est ainsi, aux États-Unis, membre d’une ou de plusieurs communautés en même temps que l’on est américain, voire avant d’être américain ou encore pour être véritablement américain2 ». C’est ainsi que se comprend l’identité américaine. Si le communautarisme peut parfois faire peur c’est principalement en raison du contenu identitaire qu’il véhicule : il met en jeu des formes non modernes, voir anti-modernes, de prédétermination de l’individu : genre, race, ethnie, religion… C’est dans les années 1960 qu’un « tournant identitaire » s’est opéré : on est passé d’un pluralisme des intérêts mettant l’accent sur la diversité des communautés à un pluralisme des identités mettant l’accent sur la différence entre des communautés (salad bowl) qui coexistent sans se rencontrer. La différence entre intérêt et identité renvoie au lien entre question identitaire et question sociale. Aujourd’hui, l’administration américaine favorise une politique d’ « Affirmative Action » permettant de rétablir temporairement l’égalité des chances pour certains groupes de personnes victimes de discriminations systématiques. Mais ce n’est pas une solution en soi car les cultures doivent apprendre à vivre ensemble sur le long terme. 1 Laurent BOUVET, auteur de Le communautarisme. Mythes et réalités, Ligne de Repères, 2007. 2 Citation de Laurent BOUVET présente dans l’article de Astrid Coeurderoy, « Démocratie, communauté et communautarisme : l’exceptionnalisme des USA », publié sur le site internet « Liberté politique » : URL : http://www.libertepolitique.com/Actualite/Decryptage/Democratie-communaute-et-communautarisme-l- exceptionnalisme-des-USA (Dernière consultation le mercredi 18 mai 2016 à 22h00). 4 Pour ce qui est du panasiatisme, terme qui sera lui aussi régulièrement employé par la suite, il s’agit d’une doctrine politique visant à réunir tous les peuples asiatiques dans un même organisme pour les défendre contre l’ingérence européenne, aussi bien en Asie que dans le reste du monde. À l’origine le terme apparaît au Japon sous l’ère Meiji (1868-1912), en opposition à la politique étrangère menée par le gouvernement japonais qui, selon ses détracteurs, favorise ses relations avec l’Occident au détriment de ses voisins. Le panasiatisme n’est néanmoins pas réductible à la seule lutte contre l’Occident, il s’agit également d’une construction identitaire régionale visant à définir les limites géographiques, ethniques et culturelles. Yen Espiritu décrit la pan-ethnicité asiatique comme un néologisme politique utilisé pour rassembler les groupes ethniques liés3. En établissant cette définition de la pan-ethnicité, elle revoit aussi celle des théories sociologiques de « communauté culturelle » et de « communauté d’intérêts » et explique que la pan-ethnicité outrepasse ces théories. La pan-ethnicité devient obligatoire lorsque l’on est confronté au « racisme, au sexisme, à la pauvreté, à la guerre et à l’exploitation ». 3 Yen Espiritu, Asian American Panethnicity: Bridging Institutions and Identities, Philadelphia, Temple University Press, 1993, p. 43. 5 Introduction : Le choix de mon sujet sur les relations qui unissent les Japonais-Américains et les Chinois-Américains au cours de la période allant de la Seconde Guerre mondiale, en passant par les luttes pour les droits civiques et jusqu’à l’aboutissement du processus de reconnaissance et d’indemnisation des victimes japonaises-américaines internées, ne s’est révélé qu’après un long processus de réflexion. Désirant travailler sur l’évacuation et l’internement des Japonais-Américains, ce sujet me fascinant, je me suis par la suite rendu compte qu’il avait déjà été largement traité par des spécialistes américains tels que les professeurs Greg Robinson ou bien Roger Daniels, pour ne citer qu’eux, et qu’il me fallait donc étayer davantage ma recherche. En suivant les conseils du Professeur Greg Robinson, enseignant à l’université de l’Uqam à Montréal et spécialiste réputé de ce sujet, dont l’avis et l’expérience m’ont toujours été très utiles, je me suis orienté par la suite sur l’étude des relations entre les Japonais- Américains et les autres communautés minoritaires des États-Unis. Ces relations sont notamment très intéressantes à étudier au sein des différentes périodes du XXe siècle aux États-Unis car l’on peut constater l’engagement, les liens, les alliances, les luttes communes ainsi que les différentes façons dont les communautés interagissent entre elles dans des évènements majeurs. J’ai notamment étudié les relations entre Japonais-Américains et Afro-Américains, que l’on peut retrouver de façon très détaillée dans les œuvres de Monsieur Robinson After Camp : Portraits in Midcentury Japanese Americans Life and Politics4, ou encore dans un article du même auteur : Une alliance malaisée : Nisei & Afro-Américains5 parut au sein du magazine Matériaux pour l’histoire de notre temps. À force de consulter les ouvrages sur le sujet je me suis une nouvelle fois rendu compte de l’état déjà très avancé des recherches portant sur ce thème. C’est alors, qu’après mûre réflexion et en consultant Monsieur Robinson, je me suis orienté progressivement sur l’étude des relations entre Chinois-Américains et Japonais- Américains. Ce thème me paraissait peu traité et d’autant plus pertinent que pendant la période concernée le pays d’origine d’une des deux communautés, celle des Japonais- Américains, envahissait le pays d’origine de l’autre communauté : la Chine. Les ressentiments 4 Greg ROBINSON, After Camp : Portraits in Midcentury Japanese Americans Life and Politics, University Press of California, 2012. 5 Greg ROBINSON, Une alliance malaisée : Nisei & Afro-Américains, Matériaux pour l’histoire de notre temps, No. 87, Mars 2007, pp. 55-69. 6 justifiés des deux communautés l’une envers l’autre laissaient penser que peu de liens seraient tissés entre ces deux populations. Néanmoins les préjugés ont laissé place à des liens surprenants entre les deux populations dans mes recherches.
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