On the cover, entirely black, a date stands out: “07.10.2023”. And a few words, like an oath, which stand out in white: “Think despite everything. » “Think with everything, think against yourself, think, think, think, so as not to let terrorism take that from us too”repeats Antoine Strobel-Dahan, editor-in-chief of Tenou’a (“movement”, in Hebrew), review directed by Delphine Horvilleur. Violence not only kills bodies, it threatens to engulf reason. So “words that describe, that tempt, words that support or that sometimes scream” are necessary, notes the journalist.
“I do not recognize my Judaism, says comic strip artist Odélia Kammoun to one of the characters. It became dramatic, loaded with old traumas. » The anguish shines through the pages, like that of the artist Haran Kislev, who survived with his wife and children Hamas attacks in the kibbutz of Beeri, where they lived. Anger surfaces, as in the text by Roni Fantanesh Malkai, an Israeli of Ethiopian origin and community activist: “Dear Black Lives Matter activists, we Israelis cannot breathe either (…). We cannot breathe when exposed to the massacres of October 7. Jewish Lives Matter too. »
Disgust shines through, such as that expressed by sociologist Mira Neshama Weil in front of this “war porn, a democratized terrorism of images, where everyone has access to a telephone and networks to share what they do, what they see. This new terrorism (…) speaks about us: a global society that has become sick, lost in a game of mirrors that has left behind the very idea of otherness. »
Recognize the suffering of others
How, observes Wajdi Mouawad, director of the Théâtre de la Colline, in Paris, “remain human in such a violently inhuman headwind” ? Maybe starting “by acting on [lui] And [se] ask, in light of the situation, who [est-il] really. What is this situation doing to [lui] ? How is she [le] transform ? »
In this maze where thought tries to make its way in the face of the deluge of emotions, the most difficult thing, notes psychoanalyst Judith Toledano-Weinberg, is to recognize the suffering of the other, “when this other belongs to the enemy camp, which has made us suffer so much”. “The other who suffers, she continues, it is the grain of sand in the discourse of a just world, it is proof that good and evil are difficult to separate and, therefore, that we are not so sure that there exists a camp of absolute good to which we belong. »
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