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\n\t\tC\u2019est sans doute en raison de cette simultan\u00e9it\u00e9 des deux \u00e9v\u00e9nements que le \u00ab\u00a0Massacre de Tianjin\u00a0\u00bb est tomb\u00e9 dans les oubliettes de l\u2019histoire fran\u00e7aise. Du c\u00f4t\u00e9 chinois, il n\u2019est gu\u00e8re plus connu en dehors du cercle restreint des historiens. Mais son traitement historiographique r\u00e9v\u00e8le une m\u00e9moire douloureuse et ambivalente dont j\u2019ai pu pleinement me rendre compte lors de ma r\u00e9cente participation \u00e0 un documentaire historique en Chine. Partant de la cath\u00e9drale Notre-Dame-des-Victoires r\u00e9nov\u00e9e depuis peu, le documentaire traite des \u00e9changes entre l\u2019Occident et la Chine \u00e0 Tianjin. Lors de la pr\u00e9paration du texte de la voix-off sur les incidents de 1870, une double difficult\u00e9 est apparue : d\u2019une part, \u00e0 mettre des mots sur ces actes et d\u2019autre part, \u00e0 en qualifier les responsabilit\u00e9s.\t<\/div>\n<\/div>\n\n

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\n\t\tComment d\u00e9signer ces meurtres en chinois ? Il est d\u2019abord apparu impensable d\u2019employer le terme de \u00ab\u00a0massacre\u00a0\u00bb (en chinois \u5c60\u6740 – tusha<\/em>), m\u00eame pour expliquer qu\u2019il s\u2019agit du mot utilis\u00e9 en fran\u00e7ais. L\u2019\u00e9vocation de l\u2019\u00e9v\u00e9nement s\u2019est limit\u00e9e \u00e0 une description tr\u00e8s sobre du contexte des rumeurs et malentendus suscit\u00e9s par la pr\u00e9sence des missionnaires. La destruction de Notre-Dame-des-Victoires a \u00e9t\u00e9 cit\u00e9e comme seule cons\u00e9quence tandis que les meurtres ont enti\u00e8rement \u00e9t\u00e9 pass\u00e9s sous silence. J\u2019ai ensuite \u00e9t\u00e9 invit\u00e9e \u00e0 donner mon interpr\u00e9tation de l\u2019\u00e9v\u00e9nement, mais l\u00e0 encore certains mots ou expressions ont fait d\u00e9bat. N\u00e9anmoins, au sein m\u00eame de l\u2019\u00e9quipe du documentaire, les positions n\u2019\u00e9taient pas tranch\u00e9es. Alors que certains recommandaient la prudence, d\u2019autres se montraient plus enclins \u00e0 \u00e9couter mon point de vue. L\u2019ensemble de ces discussions a trahi un profond tiraillement entre la reconnaissance de l\u2019atrocit\u00e9 de l\u2019acte et la r\u00e9ticence \u00e0 faire preuve de compassion pour des \u00ab\u00a0envahisseurs\u00a0\u00bb \u00e9trangers. On notera au passage que les victimes chinoises, bien qu\u2019\u00e9tant les plus nombreuses, n\u2019ont pas \u00e9t\u00e9 prises en compte dans ces consid\u00e9rations.\t<\/div>\n<\/div>\n\n
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\n\t*Liu Haiyan (\u5218\u6d77\u5ca9), \u00ab\u00a0Youguan Tianjin jiao\u2019an de ji ge wenti (\u6709\u5173\u5929\u6d25\u6559\u6848\u7684\u51e0\u4e2a\u95ee\u9898 – Quelques questions concernant le Massacre de Tianjin)\u00a0\u00bb, in Jindai Zhongguo jiao\u2019an yanjiu<\/em> \u300a\u8fd1\u4ee3\u4e2d\u56fd\u6559\u6848\u7814\u7a76\u300b (\u00c9tude sur des affaires religieuses en Chine \u00e0 l\u2019\u00e9poque moderne),<\/em> Chengdu, \u00c9ditions de l’Acad\u00e9mie des Sciences sociales du Sichuan (Sichuan sheng shehui kexueyuan chubanshe – \u56db\u5ddd\u7701\u793e\u4f1a\u79d1\u5b66\u9662\u51fa\u7248\u793e), 1987, p. 224\u2011236.<\/div>Malgr\u00e9 certaines r\u00e9ticences initiales, j\u2019ai pu finalement exprimer quelques pistes de r\u00e9flexion sur des points d\u2019interpr\u00e9tation encore probl\u00e9matiques. Parmi eux, la mise en avant des responsabilit\u00e9s reste \u00e9pineuse. L\u2019historien Liu Haiyan, qui a \u00e9crit l\u2019article le plus complet \u00e0 ce jour sur le \u00ab\u00a0Massacre de Tianjin\u00a0\u00bb*, t\u00e9moigne de cette difficult\u00e9. Dans son article paru \u00e0 la fin des ann\u00e9es 1980, il tend \u00e0 remettre en cause l\u2019explication officielle de meurtres r\u00e9sultant d\u2019une hyst\u00e9rie collective \u00ab\u00a0spontan\u00e9e\u00a0\u00bb. Suite \u00e0 une relecture critique, il n\u2019a cependant pas pu aller trop loin dans son analyse des responsabilit\u00e9s (en particulier celles haut-plac\u00e9es) et dans son interpr\u00e9tation d\u2019un acte pr\u00e9m\u00e9dit\u00e9.\t<\/div>\n<\/div>\n\n
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\n\t\tLa difficult\u00e9 \u00e0 \u00e9tudier un \u00e9v\u00e9nement historique, aussi \u00e9loign\u00e9 dans le temps et peu connu soit-il, est tout \u00e0 fait r\u00e9v\u00e9latrice des ambigu\u00eft\u00e9s persistantes de la m\u00e9moire chinoise. Elle refl\u00e8te une tension historiographique plus g\u00e9n\u00e9rale : d\u2019un c\u00f4t\u00e9, la mise en exergue de l\u2019ouverture du pays et de son pass\u00e9 cosmopolite et, de l\u2019autre, la permanence du discours (parfois assez complaisant) sur la d\u00e9nonciation de la domination \u00e9trang\u00e8re et l\u2019humiliation subie par le pays aux XIX\u00e8me et XX\u00e8me si\u00e8cles. Ce type de tiraillement n\u2019est d\u2019ailleurs pas propre \u00e0 la Chine. On le retrouve dans de nombreux pays ayant exp\u00e9riment\u00e9 des formes de domination coloniale.\t<\/div>\n<\/div>\n\n
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Tags de l'article<\/h5>\n\t\t
Asie du Nord-Est<\/a><\/li>
Chine<\/a><\/li>
Massacre de Tianjin<\/a><\/li>
Regards<\/a><\/li>
Tianjin<\/a><\/li><\/ul>
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A propos de l'auteur<\/h5>\n\t\t\t\t\t
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\n\t\t\t\t\t\t\n\t\t\t\t\t\t\t\t\t\t\t\t \n\t\t\t\t\t\t\tFleur Chabaille-Wang\t\t\t\t\t\t<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t
\n\t\t\t\t\t\tFleur Chabaille-Wang est docteur en histoire et chercheuse associ\u00e9e \u00e0 l\u2019Institut d\u2019Asie orientale de Lyon, sp\u00e9cialiste de la Chine urbaine aux XIX\u00e8me et XX\u00e8me si\u00e8cles. Elle a notamment enseign\u00e9 l\u2019histoire et la langue chinoises \u00e0 l\u2019Inalco (Institut national des langues et civilisations orientales). Ses recherches portent sur l\u2019histoire des concessions \u00e9trang\u00e8res de Tianjin, Shanghai et Hankou qu\u2019elle tente de mettre en perspective. Elle \u00e9tudie plus particuli\u00e8rement les strat\u00e9gies expansionnistes des imp\u00e9rialismes \u00e9trangers et l\u2019\u00e9volution du nationalisme chinois. Elle a \u00e9galement analys\u00e9 un fonds photographique et filmique qui d\u00e9peint la Chine des ann\u00e9es 1930 \u00e0 travers l\u2019objectif d\u2019un militaire fran\u00e7ais. Ce travail a \u00e9t\u00e9 publi\u00e9 en 2016 sous la forme d\u2019un r\u00e9cit visuel<\/a>. Laur\u00e9ate de la premi\u00e8re \u00e9dition de la bourse Wu Jianmin pour les \u00e9changes de la jeunesse franco-chinoise en 2017, elle est par ailleurs tr\u00e8s investie dans le domaine de la coop\u00e9ration culturelle et \u00e9ducative entre les deux pays. La suivre sur Twitter<\/a>.\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t<\/div>\n\t\t\t<\/div>\n<\/div>\n
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On vous recommande<\/h5>\t\t\t
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$\"La$ <\/span>Histoire<\/span>
Chine : l'\u00e9pisode oubli\u00e9 des manifestations anti-fran\u00e7aises \u00e0 Tianjin (1916-1917)<\/h4><\/span><\/a><\/li>
$\"Drapeaux$ <\/span>Politique<\/span>
Odon Vallet : \"Paris a fait l'erreur strat\u00e9gique de pr\u00e9f\u00e9rer P\u00e9kin \u00e0 Hano\u00ef\"<\/h4><\/span><\/a><\/li>\t\t\t<\/ul>\n\t\t<\/div>\n\t<\/div>\n<\/div>\n
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Le 21 juin 1870, une cinquantaine de catholiques chinois et de Fran\u00e7ais, sont violemment assassin\u00e9es \u00e0 Tianjin. Ce \u00ab\u00a0Massacre\u00a0\u00bb est encore tabou en Chine.<\/p>\n","protected":false},"author":749,"featured_media":35052,"comment_status":"open","ping_status":"open","sticky":true,"template":"","format":"standard","meta":{"footnotes":""},"categories":[63],"tags":[23,22,1380,194,346],"class_list":["post-35048","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-histoire","tag-asie-du-nord-est","tag-chine","tag-massacre-de-tianjin","tag-regards","tag-tianjin"],"yoast_head":"\nUne m\u00e9moire ambigu\u00eb en Chine : le "Massacre de Tianjin" en 1870 - Asialyst<\/title>\n<meta name=\"description\" content=\"Le 21 juin 1870, une cinquantaine de catholiques chinois et de Fran\u00e7ais, sont violemment assassin\u00e9es \u00e0 Tianjin. 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Laur\u00e9ate de la premi\u00e8re \u00e9dition de la bourse Wu Jianmin pour les \u00e9changes de la jeunesse franco-chinoise en 2017, elle est par ailleurs tr\u00e8s investie dans le domaine de la coop\u00e9ration culturelle et \u00e9ducative entre les deux pays. La suivre sur Twitter.\",\"url\":\"https:\\\/\\\/asialyst.com\\\/fr\\\/auteur\\\/fleurchabaillewang\\\/\"}]}<\/script>\n","yoast_head_json":{"title":"Une m\u00e9moire ambigu\u00eb en Chine : le \"Massacre de Tianjin\" en 1870 - Asialyst","description":"Le 21 juin 1870, une cinquantaine de catholiques chinois et de Fran\u00e7ais, sont violemment assassin\u00e9es \u00e0 Tianjin. 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Elle a notamment enseign\u00e9 l\u2019histoire et la langue chinoises \u00e0 l\u2019Inalco (Institut national des langues et civilisations orientales). Ses recherches portent sur l\u2019histoire des concessions \u00e9trang\u00e8res de Tianjin, Shanghai et Hankou qu\u2019elle tente de mettre en perspective. Elle \u00e9tudie plus particuli\u00e8rement les strat\u00e9gies expansionnistes des imp\u00e9rialismes \u00e9trangers et l\u2019\u00e9volution du nationalisme chinois. Elle a \u00e9galement analys\u00e9 un fonds photographique et filmique qui d\u00e9peint la Chine des ann\u00e9es 1930 \u00e0 travers l\u2019objectif d\u2019un militaire fran\u00e7ais. Ce travail a \u00e9t\u00e9 publi\u00e9 en 2016 sous la forme d\u2019un r\u00e9cit visuel. Laur\u00e9ate de la premi\u00e8re \u00e9dition de la bourse Wu Jianmin pour les \u00e9changes de la jeunesse franco-chinoise en 2017, elle est par ailleurs tr\u00e8s investie dans le domaine de la coop\u00e9ration culturelle et \u00e9ducative entre les deux pays. La suivre sur Twitter.","url":"https:\/\/asialyst.com\/fr\/auteur\/fleurchabaillewang\/"}]}},"_links":{"self":[{"href":"https:\/\/asialyst.com\/fr\/wp-json\/wp\/v2\/posts\/35048","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/asialyst.com\/fr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/asialyst.com\/fr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/asialyst.com\/fr\/wp-json\/wp\/v2\/users\/749"}],"replies":[{"embeddable":true,"href":"https:\/\/asialyst.com\/fr\/wp-json\/wp\/v2\/comments?post=35048"}],"version-history":[{"count":8,"href":"https:\/\/asialyst.com\/fr\/wp-json\/wp\/v2\/posts\/35048\/revisions"}],"predecessor-version":[{"id":35490,"href":"https:\/\/asialyst.com\/fr\/wp-json\/wp\/v2\/posts\/35048\/revisions\/35490"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/asialyst.com\/fr\/wp-json\/wp\/v2\/media\/35052"}],"wp:attachment":[{"href":"https:\/\/asialyst.com\/fr\/wp-json\/wp\/v2\/media?parent=35048"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/asialyst.com\/fr\/wp-json\/wp\/v2\/categories?post=35048"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/asialyst.com\/fr\/wp-json\/wp\/v2\/tags?post=35048"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}

A propos de l'auteur<\/h5>\n\t\t\t\t\t\n\t\t\t\t\t\t\t\t