{"id":5301,"date":"2017-03-28T16:21:54","date_gmt":"2017-03-28T14:21:54","guid":{"rendered":"http:\/\/blogs.dickinson.edu\/toulouse\/?p=5301"},"modified":"2024-02-07T11:31:16","modified_gmt":"2024-02-07T11:31:16","slug":"quest-ce-quune-nation","status":"publish","type":"post","link":"https:\/\/blogs.dickinson.edu\/toulouse\/2017\/03\/28\/quest-ce-quune-nation\/","title":{"rendered":"Qu\u2019est-ce qu\u2019une nation ?"},"content":{"rendered":"

Ernest Renan dans son ouvrage Qu\u2019est-ce qu\u2019une nation ?<\/u> s\u2019interrogeait sur les \u00e9l\u00e9ments tant objectifs que subjectifs qui font que les individus se reconnaissent entre eux comme faisait partie de la m\u00eame nation. Il s\u2019agit une fois de plus de l\u2019une des probl\u00e9matiques rencontr\u00e9e par les \u00e9tudiants Dickinson.<\/p>\n

En effet, Alec est confront\u00e9 chaque matin \u00e0 un dilemme qui peut sembler extr\u00eamement simple pour un fran\u00e7ais, mais qui s\u2019apparente \u00e0 un choc culturel pour le jeune am\u00e9ricain : la bise. Du reste, faut-il attendre que l\u2019autochtone fasse le premier pas, ou au contraire se lancer dans cette coutume sans h\u00e9sitation ? D\u2019une part, il convient de pr\u00e9ciser pour reprendre les mots d\u2019Ernest Renan que la bise constitue un \u00e9l\u00e9ment subjectif de la nation. D\u00e8s lors, elle est la manifestation d\u2019une volont\u00e9 d\u2019adaptation qui ne peut qu\u2019\u00eatre appr\u00e9ci\u00e9e. D\u2019autre part, ne jamais oublier que la bise ob\u00e9it \u00e0 des r\u00e8gles diff\u00e9rentes selon les r\u00e9gions de France. En effet, certains en font trois ou quatre au lieu de simplement deux en Midi-Pyr\u00e9n\u00e9es. D\u2019autres commencent par la joue droite au lieu de la joue gauche. Autant de r\u00e8gles qui, en toute transparence, paraissent d\u00e9routantes pour les fran\u00e7ais. Ainsi, faire le premier pas semble \u00eatre un bon moyen de manifester une volont\u00e9 d\u2019int\u00e9gration, et quelques recherches sur les traditions locales permettront de venir \u00e0 bout de ce probl\u00e8me \u00e9pineux.<\/p>\n

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Seulement, cette tradition bien fran\u00e7aise pourrait rebuter un certain nombre d\u2019am\u00e9ricains en raison de son aspect non hygi\u00e9nique, pouvant conduire les individus chez le m\u00e9decin aussi rapidement qu\u2019un \u00e9clair. D\u2019ailleurs James a pu faire l\u2019exp\u00e9rience d\u2019un docteur fran\u00e7ais, non pas en raison d\u2019une bise contagieuse, mais d\u2019une cheville foul\u00e9e. Plusieurs \u00e9l\u00e9ments ont perturb\u00e9 l\u2019\u00e9tudiant : le faible co\u00fbt, l\u2019absence de prise de rendez-vous et le temps d\u2019attente. Choses marquantes puisqu\u2019il est de notori\u00e9t\u00e9 commune qu\u2019une consultation m\u00e9dicale atteint des co\u00fbts exorbitants aux \u00c9tats-Unis. En r\u00e9alit\u00e9, il convient de pr\u00e9ciser que la France est une D\u00e9mocratie Providentielle<\/u> \u00e0 l\u2019image de ce que disait Schnapper. C\u2019est-\u00e0-dire que les domaines dans lesquels l\u2019\u00c9tat fran\u00e7ais intervient sont vari\u00e9s et correspondent aux expectatives des citoyens. Ainsi, James a sollicit\u00e9 son h\u00f4tesse pour obtenir des r\u00e9ponses quant \u00e0 ce syst\u00e8me. Elle lui a lors r\u00e9pondu que les guerres successives ont fait que les fran\u00e7ais ont attendu plus de l\u2019\u00c9tat en mati\u00e8re de sant\u00e9. C\u2019est alors la raison du faible co\u00fbt de la consultation qui du reste est en partie rembours\u00e9e, et donc d\u2019un temps d\u2019attente qui peut \u00eatre long.<\/p>\n

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Il n\u2019emp\u00eache que le fonctionnement du syst\u00e8me de sant\u00e9 est, comme celui de l\u2019universit\u00e9, relativement d\u00e9routant pour un am\u00e9ricain. MacKenzie a d\u2019ailleurs pu en \u00eatre t\u00e9moin. Elle remarque \u00e0 juste titre que les emplois du temps ne mentionnent pas, en tout cas en d\u00e9but de semestre, ni les salles de cours ni les attentes des professeurs. Quelles peuvent alors en \u00eatre les raisons ? L\u2019\u00e9tudiante met en avant le caract\u00e8re implicite de la culture fran\u00e7aise et la grande ind\u00e9pendance des \u00e9tudiants toulousains. Ces justifications peuvent paraitre exactes. Seulement, l\u2019accent doit une fois de plus \u00eatre mis sur le service public. L\u2019enseignement sup\u00e9rieur est l\u2019une des comp\u00e9tences de l\u2019\u00c9tat, puisque les politiques ont suivi cette pr\u00e9conisation de Condorcet qui dans la D\u00e9mocratie de l\u2019enseignement<\/u> pr\u00e9cisait qu\u2019un \u00ab peuple d\u2019ignorants devient n\u00e9cessairement dupe des fourbes \u00bb. D\u00e8s lors, l\u2019universit\u00e9 prodigue un enseignement certes sp\u00e9cialis\u00e9 dans des domaines divers et vari\u00e9s, mais constitue \u00e9galement une \u00e9cole de la vie. N\u2019est-ce pas le r\u00f4le de l\u2019\u00e9ducation que de pr\u00e9parer les \u00e9tudiants \u00e0 l\u2019entr\u00e9e dans l\u2019\u00e2ge adulte ? D\u00e8s lors, un syst\u00e8me qui met un individu face \u00e0 des difficult\u00e9s quotidiennes n\u2019est-il pas in fine<\/em> celui qui permet de cr\u00e9er le citoyen ind\u00e9pendant et autonome ? Cette vision a en tout cas pour elle le m\u00e9rite de la coh\u00e9rence.<\/p>\n

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Du reste, le caract\u00e8re implicite de la culture se retrouverait \u00e9galement dans des moments relativement simples, tels qu\u2019une banale sortie au cin\u00e9ma. Marisa a pu en faire l\u2019exp\u00e9rience, notamment en ce qui concerne les habitudes de consommation des fran\u00e7ais pendant qu\u2019ils regardent une projection. En effet, il est commun aux \u00c9tats-Unis de consommer des pop-corn, des sodas ou m\u00eames des nachos pendant tout le film. Bien que cette habitude soit \u00e9galement pr\u00e9sente en France, l\u2019\u00e9tudiante constate que les individus finissent r\u00e9guli\u00e8rement leurs mets avant que la projection ne commence. Marisa pointe d\u2019ailleurs un point int\u00e9ressant, elle estime qu\u2019il s\u2019agit d\u2019une question de politesse et a fini par consommer des bonbons, plus discrets selon elle. L\u00e0 pourrait se trouver l\u2019implicite de la culture fran\u00e7aise et surtout l\u2019un des \u00e9l\u00e9ments subjectifs point\u00e9s par Ernest Renan permettant d\u2019identifier une nation.<\/p>\n

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Toujours est-il que la question de la culture fran\u00e7aise implicite ne pourrait se concevoir aujourd\u2019hui sans dimension internationale et plus particuli\u00e8rement europ\u00e9enne. L\u2019Europe est aujourd\u2019hui tiraill\u00e9e entre partisans et sceptiques. Pourtant, le terme renvoie \u00e0 une princesse antique, Europe, \u00e9pouse de Zeus et m\u00e8re du roi Minos. H\u00e9ritage glorieux, pr\u00e9sent empreint de complexit\u00e9. L\u2019\u00e9tudiante Laura remarque qu\u2019apr\u00e8s le \u00ab Brexit \u00bb, la France pourrait bien avoir son \u00ab Frexit \u00bb. En effet, quelques partis politiques, reprenant les opinions de plusieurs fran\u00e7ais, sollicitent la sortie de l\u2019Union Europ\u00e9enne. Du reste, c\u2019est ce que les \u00e9tudiants ont pu constater lorsqu\u2019ils sont all\u00e9s voir le film Chez Nous<\/u> de Lucas Belvaux. Outre les interrogations \u00e9conomiques et financi\u00e8res, la question qui se pose en filigrane est celle d\u2019une France purement hexagonale ou \u00e0 l\u2019inverse qui s\u2019inscrit dans un continent et partage un h\u00e9ritage commun avec ses voisins ?<\/p>\n

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Les fran\u00e7ais d\u00e9cideront quelles r\u00e9ponses \u00e0 apporter, mais il convient de rappeler que la culture, intangible et omnisciente, ne saurait s\u2019arr\u00eater aux fronti\u00e8res. La France demeurera pour toujours europ\u00e9enne, et la nation fran\u00e7aise sera en permanence gouvern\u00e9e par les \u00e9l\u00e9ments subjectifs qui font que n\u2019importe qui, \u00e9tudiants Dickinson ou pas, peut se sentir fran\u00e7ais s\u2019il en a envie. Ernest Renan \u00e9tait bel et bien dans le vrai.<\/p>\n

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Ernest Renan, in his essay, \u201cQu\u2019est-ce qu\u2019une nation?\u201d (What is a nation), examines both the objective and subjective elements that allow individuals to recognize themselves as parts of the same nation. This also happens to be one of the most prevalent issues encountered by Dickinson students.<\/em><\/p>\n

In fact, each morning, Alec is confronted with a dilemma which can seem extremely simple for a French person, but is a culture shock for the young American: \u201cla bise\u201d (the kisses used as a greeting). Does one have to wait for the native to take the first step, or, on the contrary, plunge into this tradition without hesitation? First, we should clarify to rehash Ernest Renan\u2019s words that \u201cla bise\u201d constitutes a subjective element of the country. Subsequently, it expresses a desire to adapt, which the French appreciate. Moreover, one must never forget that \u201cla bise\u201d follows different rules in the various regions of France. Indeed, certain regions do three or four kisses rather than just two, as they do in the Midi-Pyr\u00e9n\u00e9es region. Some start with the right cheek and others with the left. But even these cultural norms, to be honest, can puzzle the French themselves. In the end, taking the first step seems to be a good way to display a desire for integration, and a few observations of local traditions allow one to get to the bottom of this sticky situation.<\/em><\/p>\n

Such a French tradition could be repelling to a certain number of Americans, due to its non-hygienic aspects, which could drive individuals to the doctor\u2019s office in the blink of an eye. Incidentally, James was able to visit a French doctor, not because of a contagious \u201cbise,\u201d but a sprained ankle. Several things bothered him: the low cost, the lack of an appointment, and the long wait. These are noteworthy observations since it\u2019s common knowledge that a doctor\u2019s visit in the US implies exorbitant prices. Actually, we should clarify that France is a D\u00e9mocratie Providentielle (Providential Democracy) in the words of Schnapper. That is to say that the spheres in which the French state intervene vary and correspond to the expectations of its citizens. Accordingly, James asked his hostess for an explanation regarding the French system. So she told him that successive wars caused the French to expect more from the state concerning healthcare. That then accounts for the low consultation cost (which is partially reimbursed), and contributes to the long wait.<\/em><\/p>\n

Such state funded intervention functions in the health system, as well as the university, which can be relatively puzzling for an American. MacKenzie witnessed this. She remarked accurately that the schedules mention few things at the beginning of the semester: neither the classrooms nor the professors\u2019 expectations. What might explain this? MacKenzie highlights the implicit nature of the French culture and the renowned independence of students in Toulouse. These justifications could seem reasonable, only the emphasis is placed more so on public service. Higher education is one of the responsibilities of the state, since politicians have followed this recommendation of Condorcet which he lays out in La D\u00e9mocratie de l\u2019enseignement (The Democracy of Teaching): \u201cun peuple d\u2019ignorants devient n\u00e9cessairement dupe des fourbes\u201d (ignorant people will necessarily be tricked by the deceitful). Consequently, the French university system offers a specialized program in diverse and varied subjects, but which equally constitute the school of life. Isn\u2019t it the role of education to prepare students for adult life? Likewise, doesn\u2019t a system which challenges individuals regularly in fine (in the end) allow for the creation of independent and autonomous citizens? In any case, this is how she rationalizes the system.<\/em><\/p>\n

Furthermore, the implicit nature of culture can also be found in relatively simple moments, like an everyday outing to the movie theater. Marisa has experienced this firsthand, observing the eating habits of French people while they watch a movie. In fact, it is common in the United States to consume popcorn, soda, and even nachos during the film. Even though this habit can be found in France, Marisa notes that people usually finish their snacks before the film starts. She also points out that it\u2019s a matter of politeness and she then finishes by eating her candy more discreetly. This reflects the implicit in French culture and, as such, is an example of a subjective element proposed by Ernest Renan identifying feature of a nation.<\/em><\/p>\n

There is also the question of whether French culture can be defined today without considering it through an international and European lens. Currently, the European Union is divided between supporters and skeptics. The term \u201cEurope\u201d itself refers to an ancient princess who was the wife of Zeus and mother of King Minos. Europe has a proud heritage but complicated present. Laura noticed that after Brexit, France could have its own \u201cFrexit.\u201d Some political parties, representing a number of French people, advocate leaving the European Union. The students were exposed to these views when they went to see Lucas Belvaux\u2019s film Chez Nous (This Is Our Land). Beyond economic and financial concerns, it poses the question: should France isolate itself or share in Europe\u2019s common heritage?<\/em><\/p>\n

The French will eventually make their choice, but they should remember that culture\u2014intangible and all-encompassing\u2014doesn\u2019t stop at borders. France will always be European, and the French will always have their own customs but anyone, Dickinson student or not, can identify as French if they so desire in emphasizing individual adaptability to culture. Ernest Renan had the right idea.<\/em><\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Ernest Renan dans son ouvrage Qu\u2019est-ce qu\u2019une nation ? s\u2019interrogeait sur les \u00e9l\u00e9ments tant objectifs que subjectifs qui font que les individus se reconnaissent entre eux comme faisait partie de la m\u00eame nation. Il s\u2019agit une fois de plus de l\u2019une des probl\u00e9matiques rencontr\u00e9e par les \u00e9tudiants Dickinson. En effet, Alec est confront\u00e9 chaque matin \u00e0 […]<\/p>\n","protected":false},"author":126,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":"","_links_to":"","_links_to_target":""},"categories":[343160,107324],"tags":[],"class_list":["post-5301","post","type-post","status-publish","format-standard","hentry","category-la-une-en-francais-archives","category-1-la-une-en-francais"],"_links":{"self":[{"href":"https:\/\/blogs.dickinson.edu\/toulouse\/wp-json\/wp\/v2\/posts\/5301","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/blogs.dickinson.edu\/toulouse\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/blogs.dickinson.edu\/toulouse\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/toulouse\/wp-json\/wp\/v2\/users\/126"}],"replies":[{"embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/toulouse\/wp-json\/wp\/v2\/comments?post=5301"}],"version-history":[{"count":0,"href":"https:\/\/blogs.dickinson.edu\/toulouse\/wp-json\/wp\/v2\/posts\/5301\/revisions"}],"wp:attachment":[{"href":"https:\/\/blogs.dickinson.edu\/toulouse\/wp-json\/wp\/v2\/media?parent=5301"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/toulouse\/wp-json\/wp\/v2\/categories?post=5301"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/toulouse\/wp-json\/wp\/v2\/tags?post=5301"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}