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 “An important contribution to the Using cutting-edge academic work on MARY GILMARTIN, PATRICIA BURKE WOOD

BORDERS, MOBILITY AND BELONGING

debates around borders, migration and migration and citizenship to address three
citizenship. It will be widely embraced themes central to current debates – borders AND CIAN O’CALLAGHAN
by a variety of audiences, including and walls, mobility and travel, and belonging
students, academics, migration – the authors provide new insights into the
advocates, those in the policy community politics of migration and citizenship in the UK

BORDERS, MOBILITY AND

and interested general readers.” and the US.
John Shields, Ryerson University, Canada

FAKE GOODS,
Mary Gilmartin is Professor of Geography at
Maynooth University, Ireland. Her main research
interests are in migration, mobilities and belonging.
Patricia Burke Wood is Professor of Geography
at York University, Canada. Her main research
BELONGING
REAL MONEY IN THE ERA
OF BREXIT AND TRUMP
interests include citizenship, identity and
attachment to place.
Cian O’Callaghan is Assistant Professor of

GILMARTIN, WOOD AND O’CALLAGHAN

Geography at Trinity College Dublin, Ireland. His
main research interests include creativity and place,
neoliberalism, and political contestations over
urban vacant spaces.

P O L IRCEYS EPARRECSHS

www.policypress.co.uk ISBN 978-1-4473-4727-9

RESEARCH

POLICY PRESS RESEARCH @policypress

9 781447 347279 POLICY PRESS RESEARCH
PolicyPress
MARY GILMARTIN,
PATRICIA BURKE WOOD
AND CIAN O’CALLAGHAN

BORDERS, MOBILITY
AND BELONGING IN
THE ERA OF BREXIT
AND TRUMP

POLICY PRESS RESEARCH

First published in Great Britain in 2018 by

Policy Press North America office:

University of Bristol Policy Press
1-9 Old Park Hill c/o The University of Chicago Press
Bristol 1427 East 60th Street
BS2 8BB Chicago, IL 60637, USA
UK t: +1 773 702 7700
t: +44 (0)117 954 5940 f: +1 773 702 9756
[email protected] [email protected]
www.policypress.co.uk www.press.uchicago.edu

© Policy Press 2018

British Library Cataloguing in Publication Data

A catalogue record for this book is available from the British Library.

Library of Congress Cataloging-in-Publication Data

A catalog record for this book has been requested.
ISBN 978-1-4473-4727-9 (hardback)
ISBN 978-1-4473-4729-3 (ePub)
ISBN 978-1-4473-4730-9 (Mobi)
ISBN 978-1-4473-4728-6 (ePDF)

The right of Mary Gilmartin, Patricia Burke Wood and Cian O’Callaghan to be identified as
authors of this work has been asserted by them in accordance with the Copyright, Designs and
Patents Act 1988.

All rights reserved: no part of this publication may be reproduced, stored in a retrieval system, or
transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or
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and not of the University of Bristol or Policy Press. The University of Bristol and Policy Press
disclaim responsibility for any injury to persons or property resulting from any material published
in this publication.

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Cover design by Policy Press

Front cover: image kindly supplied by Garrett Carr
Printed and bound in Great Britain by CPI Group (UK) Ltd,
Croydon, CR0 4YY
Policy Press uses environmentally responsible print partners
 Contents

List of abbreviations iv

Notes on authors v

Acknowledgements vi

one Introduction 1

two Borders and walls 9

three Mobility 37

four Belonging 57
five Conclusion 81

References 87

Index 105

iii
 List of abbreviations

CTA Common Travel Area

DUP Democratic Unionist Party
EU European Union
GFA Good Friday Agreement (also known as the
Belfast Agreement)
IRA Irish Republican Army
MAGA Make America Great Again
NAFTA North American Free Trade Agreement
UK United Kingdom
UKIP UK Independence Party
US United States

v
i
 Notes on authors

Mary Gilmartin is Professor of Geography at Maynooth

University, Ireland. Her main research interests are in migration,
mobilities and belonging.

Patricia Burke Wood is Professor of Geography at York

University, Canada. Her main research interests include
citizenship, identity and attachment to place.

Cian O’Callaghan is Assistant Professor of Geography at

Trinity College Dublin, Ireland. His main research interests
include creativity and place, neoliberalism, and political
contestations over urban vacant spaces.

v
 Acknowledgements

We would like to thank Emily Watt, Jamie Askew and Sarah

Bird at Policy Press for their support for this book, as well as the
reviewers for their helpful comments and suggestions. Thanks
also to Dave Featherstone for commissioning a short article on
Brexit and Ireland for Soundings that, in part, stimulated this
project. Garrett Carr, author of The rule of the land: Walking
Ireland’s border, kindly shared border images with us. We are very
grateful to him for his generosity.

v
i
 ONE

Introduction

The early 21st century has witnessed a growing politicisation

of migration and citizenship. This is a global phenomenon, and
one with a long history. Despite assertions of an increasingly
borderless and globalised world, a reversal or at least a backlash
appears to be taking place. Perhaps such promises were always
illusory. The neoliberal loosening of trade regulations across
borders has been selective and uneven, with the movement of
some goods, information, capital and people eased, while for
others, it remains or has been made difficult or impossible.
The current moment is emerging as a crucial period in
which the neoliberal consensus, while still strongly asserted,
is nevertheless being contested through renegotiations of
migration, citizenship and globalisation’s promise of a borderless
world. Fundamental questions of the right to move and the
right to stay, the right to belong, and the right to contest the
status quo are in flux. Two watershed moments stand out. On
23 June 2016, the UK voted to leave the European Union
(EU). The vote in favour of ‘Brexit’ marked the first time that
a country had chosen to leave the EU since the 1957 Treaty of
Rome, which set up the European Economic Community. Just
over four months later, on 8 November 2016, the US elected

1
 BORDERS, MOBILITY AND BELONGING IN THE ERA OF BREXIT AND TRUMP

Donald Trump as its president. A political outsider who had

never previously held office, Trump vowed to ‘Make America
Great Again’. His campaign pledge both targeted the efforts of
the previous president, Barack Obama, and harkened back to a
previous golden era when America was great. The Brexit vote
in the UK to leave the EU and the election of Donald Trump
in the US are decisions specific to their countries, but they have
strong ripple effects on other countries. They are also indicative
of larger political changes taking place around the world,
particularly with respect to migration and citizenship policies,
which have become both more liberal and more exclusive at the
same time. This book explores these changes, connecting them
and putting them into context at multiple scales. Through this
analysis, a clearer picture of the roots of these politics emerges,
as well as of the consequences for mobility, political participation
and belonging in the 21st century.
Despite the claims of the Brexit and Trump campaigns, there is
no golden age of mobility and secure citizenship. Much change,
both positive and negative, is incremental. Bureaucracy may
play as significant a role as law in determining access in practice.
Nevertheless, there are tectonic political shifts that move rights
and freedoms dramatically in one direction or another. Brexit
and Trump appear to represent such a shift. Although separate
events, the Brexit referendum and the election of Trump have
also had combined effects and are part of a singular phenomenon
as a trend towards isolationism, protectionism, exclusionary
nationalism and possibly fascism. This trend extends beyond the
UK and the US, but its occurrence in these countries has special
significance and impact as they are major economies, world-
leading military and diplomatic powers, major producers of
globally consumed cultural products and academic scholarship,
and models of Western democracy. The performance of
closeness and greatness was evident when Prime Minister
Theresa May became the first foreign leader to visit the White
House following the inauguration of President Trump. At

2
 INTRODUCTION

that meeting, Prime Minister May commented on ‘the special

relationship that exists between our two countries, a relationship
based on the bonds of history, of family, kinship and common
interests’, while President Trump described that relationship
as ‘one of the great forces in history for justice and for peace’
(The White House, 2017c). In this book, we aim to provide a
critical account of this contemporary political moment in the
US and the UK through a focus on migration and citizenship, set
comparatively in their regional contexts. Understanding current
policies and practices in the US and the UK regarding migration
and citizenship is a window into larger ideas about fundamental,
even existential, rights to belong and inhabit, and the ways in
which individual lives become entangled in political economics
and geopolitics at scales beyond their immediate reach.
Questions of migration and citizenship are at the heart
of contemporary political debates in the US and the UK,
and, by extension, globally. These debates are informed by
the rise of new forms of right-wing populism following the
2008 global financial crisis. Since the beginning of the global
financial crisis, a virulent trend of anti-globalisation from
both the Left and the Right has re-emerged across Europe
and North America. Left-wing anti-globalisation movements
highlight the effects of neoliberal economic policies and the
growing influence of transnational corporations. They argue
that neoliberalism facilitates the untrammelled growth of
transnational corporations, the market-led provision of public
services and erosion of welfare, and the individualisation of risk.
The consequences, for ordinary people, are often catastrophic.
As a consequence, left-wing anti-globalisation protestors
emphasise the need for greater control over transnational
corporations, particularly in how they exploit national borders.
In contrast, right-wing anti-globalisation protesters, while also
acutely aware of the negative consequences for individuals, are
more likely to seek to close borders in order to shore up the
privileges of supposedly beleaguered ethnic national populations

3
 BORDERS, MOBILITY AND BELONGING IN THE ERA OF BREXIT AND TRUMP

against an assumed ‘influx’ of migrants from poorer parts of

the world. Denis MacShane (2017), formerly of Tony Blair’s
government, argues that Brexit is evidence that globalisation as
an idea and ideal has peaked, and is rapidly being challenged
by rising populist, isolationist and even xenophobic political
movements across Europe. Both left-wing and right-wing
movements frame the current moment as a period of broader
economic and political malaise. This malaise is most often
described as ‘economic anxiety’, particularly as experienced
by the so-called white working classes in both the UK and
the US. Globalisation and the border-crossing activities of
transnational corporations had resulted in deindustrialisation
and the outsourcing of manufacturing activity. This, in turn,
undermined the traditional economic base of many communities
as stable blue-collar jobs were replaced, if at all, by precarious
service industry employment. In both the UK and the US, early
impressions were that working-class voters had been central to
the success of the winning campaigns. Closer analysis revealed
such conclusions to be inaccurate, and emphasised the role of
middle-class, male and white voters.
It remains, however, that both the Republican and Democratic
parties, as well as the Conservative and (New) Labour parties,
had left a significant portion of the countries’ populations
unrepresented. New nationalist and protectionist electoral
politics, in some instances, filled the gap. Rogers Brubaker
(2017) observes that despite recent defeats of parties of the Far
Right, populist parties, both Left and Right, continue to enjoy
support across Europe. He argues that even those who have
positioned themselves as against populism engage in populism
themselves, attempting to mobilise people around vague ideas of
resistance. As an example, En Marche!, founded by Emmanuel
Macron in France in 2016, was explicitly described as ‘a
movement, not a party’. Through En Marche!, Macron appealed
‘directly to “the people” beyond divisions of left and right
and [promised] to “re-found” the political system’ (Brubaker,

4
 INTRODUCTION

2017). Macron, like Trump, traded on being an outsider, even

though both men were paradoxically at the centre of powerful
political, economic or cultural networks. Macron and Trump
also highlight the way in which the political spectrum has
shifted to the Right, since Macron was previously a member
of the Socialist Party in France, while Trump was previously a
registered Democrat. As Brubaker (2017) points out, even social-
democratic parties embraced neoliberal policies. However, in
the context of contemporary Europe, he argues that a ‘perfect
storm’ of economic, migration and security crises has enabled the
Right, in particular, to narrate a Europe in crisis, with insecure
borders and a lack of unity and solidarity. This is exacerbated by
challenges to previously acknowledged authorities and experts.
In the case of Brexit, all major political and economic leaders
within and outside the UK advised a vote against leaving the EU,
while Trump’s election campaign in the US was also a refusal of
experts, of political experience, of diplomacy and compromise,
and of assertions of basic competence.
In this book, we use our shared and extensive experience
as migration and citizenship researchers to show the striking
similarities in these contemporary political debates, and to
consider the implications of these debates for how migration
and citizenship is understood, experienced and policed. We
do this by addressing three key issues that are central to the
current politicisation of migration and citizenship, but that
take particular forms in the UK and the US. These three issues,
each of which is discussed in a separate chapter, are borders
and walls, mobility, and belonging. Borders and walls are the
material articulation of state boundaries and state sovereignty. In
the Trump election campaign, and in the arguments by those in
favour of Brexit, the idea of taking back control of ‘our’ borders
was a common refrain. Both focused on the role of the border
as a bulwark against immigration. Political discourses about
controlling borders served as a synonym for imposing greater
restrictions on the numbers of immigrants legally permitted to

5
Exploring the Variety of Random
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profaneras point ta fille en la livrant à la prostitution, de peur que le
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«prostitution»—les Professeurs de Christianité ne se trouvaient pas
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Eréna n'était point sa vraie fille, et quant au feu, l'usage en était
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bien! l'on prendrait parti pour le dieu, contre la Loi, afin de donner
au dieu une maison digne de Sa majesté.—Plein de confiance, le
chrétien s'en fut à la recherche d'Eréna.

[14] Egypte.

L'épouse empressée Rébéka avait déjà creusé le four, chauffé les

pierres, et dépouillé les fruits de uru pour la faim d'arrivée, puis
disposé, faute de nattes, de grandes feuilles sèches dans un faré-
pour-dormir trouvé sans habitants. Iakoba entra. Dans un recoin
tout plein d'obscurité,—car l'ombre venait, avec une douceur—Aüté
caressait sa jolie vahiné chérie.
Les deux amants ne se disputaient point. Aüté, voyant vide la
baie Atahuru, ne redoutait plus les promenades équivoques. Et puis,
la petite fille le rassurait elle-même en ouvrant un regard sérieux et
lent: un regard qu'il avait, selon son habitude, recueilli bien vite avec
ses lèvres, au sortir des cils. Maintenant, il disait d'inutiles petites
histoires, avec une voix bien changée, une haleine preste. Sa main,
qui sillait, sous la tapa, la peau des seins frémissants, tremblait
comme une palme...
Iakoba les interrompit d'un regard sévère et d'une voix rude: ils
n'étaient pas mariés encore, et ne devaient point l'oublier. Puis,
fixant Eréna, il l'avertit que des gens venus de la terre Papara, des
fétii, la réclamaient pour cette nuit même, et peut-être aussi pour le
lendemain. Aüté sursauta. Mais le diacre gardait un maintien grave:
le père-nourricier de la petite fille venait de mourir. Il fallait veiller le
corps. Qu'elle parte donc, et aussitôt, pour la rive Papara. Le jeune
homme se dressait, tout prêt à l'accompagner. Iakoba le retint avec
des mots habiles:
—«Si tu le veux, jeune homme, nous passerons cette nuit-ci où
tu vas être seul, à raconter les vieilles histoires qui t'amusent, et que
tu m'as souvent demandées. Ainsi tu n'auras pas à te lamenter, sans
elle.»
Et il sortit avec la fille.
—Passer la nuit au navire Farani où l'on danse, où l'on boit, où
l'on s'amuse tant? Quel plaisir inespéré! Elle promit tout ce que son
père recommandait. Au matin elle serait là.—Après un détour, Eréna
se mit en route vers la baie Tapuna. Le diacre lui soufflait:
—«N'oublie pas les haches, si tu le peux, aussi?» Elle disparut.

La nuit tombée, Rébéka fit flamber les graines de nono. Mais

Iakoba, avant de parler au jeune homme, depuis longtemps attentif,
voulut parler au Seigneur:
—«Je te remercie, Kérito, d'avoir, en cette journée, répandu ta
bienveillance sur ton serviteur, en l'inspirant par le moyen du Livre.
Qu'il me soit donné de t'honorer longuement encore, afin que,
travaillant à l'achèvement de ta maison, je grandisse, dans la vallée,
le respect qui est dû à ta personne. Améné.» Déjà il n'usait plus de
prières toutes faites, épuisées par les autres hommes et bonnes à
tout obtenir! Mais suivant le conseil des Missionnaires, il apprêtait
chacune de ses paroles à Iésu, selon ses différents besoins.
—«Alors, jeune homme, tu attends les vieilles histoires. Quel
plaisir peux-tu donc y prendre?
—Je voudrais les écrire,» dit Aüté, «avant qu'elles ne se perdent
tout à fait: Elles sont belles.
—Je vais t'en dire quelques-unes. Bien qu'il soit ridicule de
s'occuper encore des temps ignorants!» Il commença au hasard:

«Dormait Té Tumu avec une femme inconnue.

De ceux-là naquit Tahito-Fénua...

—Qu'est-ce que «Té Tumu»? hasarda le jeune homme.

 —«Té Tumu, mais, c'est un nom. Et puis, ne m'interromps pas.
—N'est-ce point quelque chose comme «La Base... Le Tronc?
—Cela peut être. Mais cela n'a pas d'importance.» Iakoba reprit
sa récitation mesurée. Pour mieux saisir l'attention de l'écouteur, il
entremêlait tous ces parlers, au hasard des lèvres. Il riait en lui-
même à voir l'étranger recueillir ces racontars païens, de confiance,
—les yeux brillants, les doigts agiles,—sans même flairer la
tromperie ou le désordre du récit. Il répandait hors de sa bouche des
centaines de noms, interminables et profus; il mélangea les attributs
des atua-supérieurs, troubla les quantités jadis éternelles de leurs
ruts les plus fameux. Il confondit leurs changements de formes,
leurs autels, leurs simulacres. Et il inventa de nouveaux petits dieux.
—Aüté implorait encore:
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Havaï-i, qui est le mot originel... parle-moi de Havaï-i.»
Iakoba haussa les épaules:—«Hiè! j'y suis allé voici bien
longtemps. Je cherchais les signes avec ce vieux païen de Paofaï...
Tiens! celui qui galope cette nuit et tout demain sur le récif! J'ai vu
une île dans du feu, pendant une tempête. Quand j'ai raconté cela
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ou bien: «l'Enfer.» On ne peut s'y rendre que mort. Il vaut bien
mieux ne pas y aller du tout!»
Le jeune étranger, déconcerté, s'étirait en épiant la nuit. Elle
veillait, limpide et douce à tous les vivants, mais triste pour lui,
puisque privée de son amie. Il se levait pour chercher Eréna peut-
être. Iakoba se hâta de proférer:
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le nom, m'a raconté quelque chose comme ceci...

Il était. Son nom Taároa. Il se tenait dans l'immensité. Point de

terre; point de ciel; point de mer; point d'hommes...
 —«Après! Après cela!
—Après, il disait aussi,—mais j'ai bien tort de te rapporter toutes
ces niaiseries... Si les Missionnaires viennent à l'apprendre!...
Ensuite, le prêtre disait:
Taároa appelle, et rien ne répond... et rien ne répond... Eha! j'ai
oublié. Veux-tu d'autres parlers plus vifs? Par exemple, le péhé pour
rire qu'on chantonne en surprenant des gens enlacés:

Ha! ils sont deux!

Ils sont deux et n'en font qu'un...»

Aüté secoua la tête:

—«Tu as vraiment oublié, Iakoba tané; j'avais pensé que ta
mémoire était certaine.»
Le diacre sourit: «Oui, mais je ne veux plus disperser les paroles
conservées, afin de les employer toutes à garder les dires du vrai
dieu. Je récite déjà la moitié du livre selon Ioané.—Et puis, quand
l'homme malade, à Opoa, me racontait ces histoires,—je sais bien,
maintenant, pourquoi je ne peux plus me souvenir,—quand il me
racontait tout çà: je dormais.
—A ton réveil, tu ne lui as pas demandé de répéter?
—Quand je me suis éveillé, il était mort, ou presque mort.
—Les Paroles sont donc mortes avec lui», prononça, comme un
Maître, le jeune étranger aux yeux clairs. Iakoba tressaillit.
Ainsi, la nuit coulait avec les dires de leurs lèvres. Rébéka,
fatiguée de la route, s'était depuis longtemps endormie. Et mieux
valait que ses oreilles n'entendissent point ces histoires païennes.
Les noix de nono épuisaient leurs dernières gouttes d'huile. La brise
affraîchissante affroidissait, vers l'aube pressentie, la caresse de son
haleine. Aüté ne put se contenir:—«Je vais à sa rencontre, sur la
route Papara...»
 Iakoba sourit, qui savait combien Eréna était loin de ce chemin:
tout à l'opposé! Il dit seulement avec politesse:—«Tu t'en vas, toi?»
ainsi qu'il est d'usage. Et il s'étendit, sans oublier une seconde parole
louangeuse sur le nom de Kérito.

Le jour levé, le diacre vint guetter la route: la fille ne se ferait pas

attendre. Le chemin blanchissait dans la lumière vive, très long et
très droit. Iakoba le parcourut d'un grand regard bienveillant—ne
menait-il pas vers le Temple promis?—Il approuva les ingénieux
châtiments nouveaux qui rendaient profitables à tous, les fautes de
quelques-uns. Il désira voir ces fautes nombreuses: sa route s'en
élargirait encore.
Car déjà, certain du succès, le diacre aménageait en son esprit,
la rive, les sentiers, la plage, la vallée; il les peuplait d'une foule
empressée; il imaginait immense et magnifique cette maison-de-
prières, qui, pour ses yeux épanouis montait, tout d'un essor, de la
terre sanctifiée. Lui-même, diacre de second rang, puis diacre de
premier rang, se vit, tout près du Missionnaire,—même: en place du
Missionnaire! et parlant à l'assemblée. L'assemblée se tendait vers
lui. Les dormeurs? On les bâtonnait. Les femmes? On les forçait au
silence. Alors il ouvrait le Livre avec un air réservé, et d'une voix
monotone et pieuse, il commençait une Lecture. Tout cela parut, le
temps de respirer deux fois, si proche et si clair, qu'il se surprit,
ouvrant la bouche, levant le bras, à haranguer la foule figurée... Mais
il n'avait gesticulé que pour les crabes et les troncs d'arbres. Il
s'arrêta court, avec un dépit.
Derrière lui, survenait Aüté: il n'avait pas trouvé son amie, et la
mort du fétii de Papara lui semblait un parler menteur. Iakoba, se
détournant, feignait une grande attention à scruter le récif,—là,
devant, à gauche de la pointe... En effet, des gens couraient et
criaient au long du corail, pourchassés par des hommes en pirogues
qui pagayaient à leur aise dans les eaux-intérieures. Toute la troupe
approchait vite:—«Regarde donc,» lança le diacre, «voilà la course-
au-récif»! Eha! le spectacle était bon! Paofaï et Téao! Les deux
impies: l'hérétique et le païen!—Aüté cligna des paupières, et
suspendit ses importunes questions. Iakoba ne cachait point un
digne assentiment:
—«Bon cela!» Car l'un des fugitifs, le plus vieux sans doute,
venait de tomber à plat ventre. Une lance lui perça le bras. Il sauta
sur les genoux, et, redressé, reprit la fuite. Comme le récif, courbé
soudain, venait rejoindre la grande terre, les deux fuyards,
plongeant dans la passe, gagnaient avance sur les poursuiveurs.
Ceux-ci n'avaient pas franchi dix pas, sur le corail, en traînant leurs
pirogues, que les premiers, déjà, atterrissaient tout près du diacre
avec des gestes éperdus. Leurs bras, en s'agitant, faisaient gicler des
gouttes d'eau rougeâtres.
Le diacre les vit, avec un grand ennui, s'approcher de sa
personne. Il recula vivement afin que son maro noir—il le vêtait pour
la seconde fois—ne fut point souillé par l'approche des coupables.
Mais Paofaï bondit sur lui, et très vite, à voix essoufflée:—«Cache-
nous, Térii, dans ton faré... Tu es prêtre de ces gens-là», il jetait la
main vers les autres: «dis-leur que la place est tapu... que tu es
tapu... que nous le sommes... dis-leur... comme j'en ai fait pour toi...
Je t'ai tiré de dessous les haches... Cache-nous... Reçois-nous...
comme tes hôtes...»
Le chrétien s'écartait avec mépris, et une inquiétude. Car les
riverains, l'entourant déjà, se surprenaient qu'il frayât avec les deux
criminels. Aüté s'étonnait lui-même: «Tu connais donc ce pauvre
homme?» Iakoba tenta de se dérober et de les jouer l'un par l'autre:
—«Tu me demandais les vieilles histoires? Mais celui-là va te les
raconter toutes! Il a collé sa bouche à la bouche du vieux sorcier! Il
doit savoir, lui!» Et Iakoba secouait son ventre avec un rire forcé, et
il reculait encore. Mais Paofaï:—«Tu ne te souviens pas, Térii à
Paraü-rahi... la pierre-du-récitant...—Il est fou», déclara le diacre,
comme surgissaient les gens aux pirogues qui agrippèrent leurs
fuyards. En même temps, sur le chemin clair, apparaissait une
femme dont la marche se faisait hâtive et joyeuse:—«Eréna!» Aüté
s'élançait vers elle. Il vit derrière, deux hommes—deux matelots—
chargés de sacs rebondis. Tout blême, il se retint, en dévisageant
Iakoba. Iakoba restait impassible, même sous les injures de Paofaï,
—et le vieux n'en démordait point:—«Homme sans mémoire! Térii
qui as perdu les Mots! Térii qui m'as nommé son père... J'aurais dû
te serrer le cou dans ton premier souffle!» On l'entraîna sur le corail,
encore, selon le châtiment. De plus loin:—«Térii... Térii... Tire ton
œil et fais-le manger à ta mère!» Les assistants frémirent sous
l'épouvantable injure. Iakoba souriait en considérant les matelots et
leurs faix. Aüté lui bondit au visage: «Tu as vendu ta fille... tu es...»
C'étaient là parlers inutiles. La foule avait compris et bousculait le
jeune homme, en riant. Et tous attendaient que le diacre,
confondant ses insulteurs, fît à ses nouveaux fidèles un beau
discours d'arrivée.
Or, le chrétien ne répondit pas à ces injures, bien qu'odieuses,
impies, et propres à le déconsidérer. Le Livre dit Tu pardonneras les
offenses. Et d'ailleurs, on ne pouvait descendre à discuter avec un
vieux fou de sauvage et un petit piritané sans emploi. Puis toutes les
craintes étaient loin: Kérito récompensait déjà son serviteur bien
avisé. Ouvrant les sacs que les deux Farani laissaient tomber à ses
jambes, Iakoba dit fièrement aux fétii:—«Voici vos clous!» Ensuite il
montra le rivage, la route Royale, l'emplacement propice, l'amas de
planches toutes prêtes, et il fit comme faisaient les Missionnaires
dans certains jours manifestement inspirés:—«Enfin!» il étendait les
deux bras, «nous bâtirons la Maison du Seigneur! Hotana pour
Kérito!» Les fidèles répondirent:—«Améné», et dans un nouvel
enthousiasme ils s'empressaient tous à l'ouvrage.

Mais le diacre tout d'abord, rajusta décemment un pli de son

maro noir que le vieux avait défait en s'y raccrochant.

FIN
 TABLE

PREMIÈRE PARTIE
Pages
LE RÉCITANT 9
LES HOMMES AU NOUVEAU-PARLER 26
ORO 56
LE PRODIGE 89
LES MAITRES-DU-JOUIR 114

DEUXIÈME PARTIE
LE PARLER ANCIEN 147

TROISIÈME PARTIE
L'IGNORANT 189
LES BAPTISÉS 224
LES HÉRÉTIQUES 259
LA LOI NOUVELLE 291
LA MAISON DU SEIGNEUR 322

ACHEVÉ D'IMPRIMER
le vingt-quatre septembre mil neuf cent sept

PAR
 BUSSIÈRE
A SAINT-AMAND (CHER)

pour le

MERCVRE
DE

FRANCE
*** END OF THE PROJECT GUTENBERG EBOOK LES IMMÉMORIAUX
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