Since the beginning of the 20th century, the Maghreb countries (Algeria, Morocco, Tunisia), which somehow became dependent on France, have been experiencing the process of exodus of their population to Europe. Transferred to the fertile expanses of North Africa, the principles of building another civilization brought profit only to those who were considered the absolute owner of the "developed" territories. Most of the locals were doomed to poverty and starvation, and to the difficulties of getting jobs in cities, where industrial enterprises, construction sites, hospitals and schools, and public institutions - wherever workers were needed-were mostly more literate and professionally trained, although not rich Europeans. In the Maghreb, especially in Algeria, they formed a significant segment of the population, represented by the "multicolored" peoples who inhabited the Mediterranean: the French, Spaniards, Greeks, Maltese, Jews, Italians, etc. They settled here during the colonial era, hoping to get rich, improve their business, and start a new life.

THE DIFFICULT PATH OF EMIGRATION

It turned out that one wave of migration, which led to a long "consolidation" of Europeans in the Maghreb (the French, who lived in Algeria for several generations, were even called " blackfeet "("pieds-noirs") - so "rooted" to the African land), caused another: colonialism led to the migration of North Africans themselves to Europe. Europe, which continues to this day. France, which needed cheap labor both before the First and after the Second World Wars, even favored and actively promoted the emigration of Maghreb people, "inviting" them to work - in mines, mines, factories and factories, promising quick earnings, easy employment, and social guarantees...

In carrying out the" civilizing mission "of the" pacified "peoples, France sincerely believed that the greatness and spirit of its culture could" enlighten "the Arabs and Berbers, whose civilization, although it flourished in the distant past (also not without the influence and contribution of" Latin"), but declined ¹. One way or another, the special "soil" that has absorbed the heritage of different cultural and historical "layers", the very belonging of the Maghreb to the West of the Arab world, to the North of Africa, and to the Mediterranean civilization, the "openness" of its land to many peoples and languages contributed a lot to the birth of the impulse of a new movement of Arabs and Berbers to Europe, although and directly related, mainly, to economic prerequisites. Speaking of the new, I mean the period after the Andalusian era, when almost the entire south of the Iberian Peninsula was "part" of the Spanish-"Moorish" civilization from the 7th to the 15th centuries. (and the south of France and Italy also experienced considerable Arab influence.)

One way or another, it was precisely in the depths of colonial domination (including the dominance of the colonialist culture, which tried to "subdue" the culture of the Maghreb autochthons) that the special mentality of the Maghreb people developed, which allowed them not to be afraid of meeting the new world. At the same time, the gap occurred with the traditional way of life, with the family, with their native places. Emigrants went across the sea in search of not only a piece of bread, but also a job that would give them the opportunity to feed themselves and abandoned families (and therefore the hope of being reunited with them). The main thing is that they left in search of a different world order, which freed them from colonial slavery and was defined by the slogan "Freedom, Equality and Fraternity", which the Maghrebins heard about in French schools (where they also read in textbooks that their North African ancestors "were Gauls"...).

It can be assumed that even schematically presented, but this kind of "preparation" of the Maghreb people for the movement to the new world, a certain "melting" of them in a huge cauldron of mixing of peoples, races and cultures, which occurred in the Maghreb, of course, accelerated by economic circumstances, was able to throw the first powerful wave of emigrants already in the 10s. XX century. on the other side of the Mediterranean Sea. A documentary book by Algerian Malek Ouari2 is written about this "wave". The writer, who told about the difficult path to emigration of his fellow Kabyles, residents who made up the largest percentage of the poorest villagers who left Algeria, collected and translated into French their songs and poems composed in a foreign land ("Colier d'epreuves" - "Necklace of trials"). The author placed them in his

In this book, the "dry" figures and facts were overshadowed by the depth of lyrical feelings of loneliness, longing for the abandoned homeland, experienced by emigrants. The misfortunes that befell those who sought "paradise" in France opened up another aspect of emigration to the Maghrebians - not economic, but psychological and even socio-cultural: those who came to the metropolis remained "second-class" people, whom the French had to reckon with only because there were not enough workers in the country.

North Africans were also "people of a different faith", i.e. absolutely strangers at a time when Islam in France was not yet, as it is today, practically the second religion of the state. That is why, since those distant times, the main theme of literature about the Maghreb emigrants or the literature of the North African emigrants themselves has been the theme of homesickness, a nostalgic motif that persistently sounds in their soul, the inner call of their native roots, which is constantly multiplying in their books in various forms "mirage of the Fatherland" ³...

Muloud Feraoun, who wrote the novel "Land and Blood "(La terre et le sang. P., 1953), artistically typified the image of an Algerian emigrant, recreating in detail the stages of his ordeals and trials that fell to his lot in the country where he moved in his youth, generally showed just such an "imperative" emigrant life: sooner or later to return to their homeland, and in the case of the hero of the novel, even realizing or vaguely anticipating that it is there that death awaits...

The power of the emigrant wave increased at the beginning and at the height of the Algerian anti - colonial War (1954-1962). The devastation in the country simply drove people across the sea. It was mostly men who left; women and children had to survive in the face of constant police and military raids, looking for hidden guerrilla fighters (especially in mountain villages). Wartime is described in extensive Algerian literature in detail and consistently-up to the independence that the Algerians achieved in 1962. During this period, emigrants from Algeria were treated in France not just as "colonized", but as enemies from whom nothing good can be expected, except hidden hatred, even if blunted by the desire to survive... Raids were rife everywhere in France: sympathizers of the National Liberation Front (FLN), the partisan struggle that raged in the "overseas departments", could be hiding everywhere... And this is one of the first high - pitched "screams" - the novel by the Moroccan writer Dries Schraibi "Goats" (Les Boucs, 1955).⁴. The disdainful nickname (goats) given by the French to his fellow Algerians, who suffered from humiliation, dishonor, being overwhelmed by distrust, the evil gaze of a foreign world, as if it takes on flesh in the novel by D. Schraiby. At the heart of the story are people driven like animals into their " dens "(dark basements, shacks, the remains of someone's cars left on vacant lots, etc.), always looking for at least some food, at least some shelter, at least some, even backbreaking work, who do not know what to do. such "comforts of life", and forgot about all their human dreams, becoming just like "working cattle"... But their only "wealth" - the memory of the spring, the onset of which meant there, across the sea, in their homeland-the dawn of a new life, the call of the earth, the forces of nature-they did not lose even in the darkness and cold of the "desert of a foreign land" that surrounded them everywhere, the icy breath of which could turn a person into a beast. And this "wealth" they shared with each other on the day of the spring advent, which was announced by the singing of birds: they tried to get something that resembled the taste of home-made food, feed each other to their heart's content, arrange their own almost pagan holiday, even sing something, dance, so as not to forget that they are people who believe that their solidarity, even if it is fierce, even if it is merciless in relation to those who considered them "cattle", is their last stronghold, unreliable, fragile, but still-a shelter that separated them, saved them from a foreign land...

The writer will leave his emigrant heroes there to die, but he will entrust their voice to the one who got into their school of "non-life": they will write a book that will tell about the true reality of" uprooted " from their native land by the hurricane of war and history...

NEZHIZNI MULTI-GENERATIONAL SCHOOL

In the half-century that has passed since the publication of D. Schraibi's novel, several hundred fiction books about the Maghreb emigration were written only. ⁵ (It can be noted that until today this topic is relevant both for writers of North African origin and for the French themselves, among whom the names are very famous: J. F. Leclesio or Michel Tournier)⁶. But, in my opinion, it was Schraibi who began the study of the problem and determined the main mood of the emigrant literary and artistic tradition, in which the conflict, the collision and confrontation of "one's own" and "another's", two worlds, two civilizations, a certain doom of emigrants to an eternal sense of their alienness, to an eternal expectation of meeting with the lost "land of the fathers", the homeland remains for a long time in the literature of the Maghreb people (or about them) not just an artistic leitmotif, but a certain fundamental principle as a reflection of the very mentality of emigration of ethnic Maghreb people.

And it doesn't matter how many years the emigration lasts; and it doesn't even matter (as in the case of the writers M. Dib, A. Memmi, N. Aba, etc.) that Maghrebians, practically like other emigrants, settle for the rest of their lives in Europe (Dib and Aba died in France): the main thing is that they in their spirit, in the intonation that permeates their works, written about the West, or the abandoned Homeland, they remain precisely "emigrants". Their main mo's are-

tiv - "nevroschennost" in someone else's soil, perception of the surrounding world as a kind of" temporary shelter "(as in M. Haddad), or simply its rejection (as in N. Buraui), a sense of their own outcastness, exile, loss or lack of a"bright harbor"...

The theme of D. Schraibi, which was outlined in his "Les boucs", was later continued in the sociopsychological works of his compatriot, the winner of the Goncourt Prize, Moroccan Tahar Ben Djelloun: "The deepest loneliness", "French hospitality", "Solitary confinement" and "Racism explained to my daughter"⁷. (A detailed analysis of these works is contained in our book " East in the West. Immigrant Stories-II". Moscow, IV RAS Publ., 2003.)

Note the vividly written novel by the Algerian Rashid Boujedra "Ideal topography for characteristic aggression "(1974).⁸. The author uses the almost "hallucinative" technique of "stream of consciousness", visions and memories of an emigrant peasant trapped in the underground world of the Paris metro, deafened by the roar, blinded by the lights of speeding trains, overwhelmed by the abundance of absolutely alien images of advertising around him, humiliated by a feeling of absolute helplessness among the coldly indifferent and "inexplicably" hurrying somewhere people who did not tell the confused poor man, who showed everyone a piece of paper with the address where he should go, who felt like an animal in a trap, in a trap, who got tired of the "Arab" and was finally killed by racist thugs armed with a bicycle chain who got in his terrible way... (I'm not by chance I resorted to an almost endless phrase in order to introduce the reader a little into the style of the text written in "one breath" about a man who left poverty in his native village to look for a piece of bread across the sea and found death almost immediately here, on novaya zemlya...)

Back in the 1960s, R. Boujedra and D. Schraibi shared the space of the incomparable lyrical prose of Malek Haddad, one of the "classics" of the Algerian novel (and poetry, too), who spent several years in political exile-in essence, "exile" to France, whose image, infinitely expensive, but also infinitely interesting, is still very much alive. painful-because his beloved country did not always understand him (and the separation from his homeland was unbearable for Haddad) - was captured in the metaphor of the title of one of his books: "The Embankment of Flowers does not answer...". Beautiful, familiar, but turned out to be a stranger, the country was silent, not understanding the heart of a man torn apart by the realization due to his forced separation from his native land, where his compatriots fought for independence-The Hero of Haddad, doomed to loneliness and even voluntarily choosing death as a result of being surrounded by an "icy desert" of indifference, for Bujedra was only an intellectual reflecting on "humanism", a person whose helplessness threw a person only into the abyss of psychological experiences and suffering. His emigrant is a peasant, stunned, hunted and torn apart by a foreign world, a man drenched in blood, a victim not of intellectual doubts, not even of the search for an "answer" on the part of "passing by" people as a manifestation of their humanity, but of the eternal, indestructible and constantly making itself felt rejection of the other in a world where it is incorrect, it is obscene and "unintelligent" to forget about Freedom, Equality, and Fraternity, and to speak with disregard of "races", "skin color", and" minorities " - national, ethnic, cultural, etc ...

Boujedra's "radicalism" of the 70s was "picked up" in the early 80s by the Tunisian S. Bhiri, who called his book "Hope was for tomorrow" ⁹, but the hero of which-an emigrant worker, becoming a victim of injustice and discrimination, does not die, but takes revenge today, now, on the French foreman, already shooting into it. A kind of travesty of Camus 'Alien (where a Frenchman kills an Arab in a fit of blind rage), Bhiri's novel was an eloquent "answer" to the method of "French hospitality" in relation to emigrants, a new wave of whom in the 70s and 80s was almost completely "painted" in African (mostly north African) color. The French, no matter how hard they tried, failed to establish a policy of "integration", to become an exemplary" accepting " society of emigrants, to get rid of the explosions of xenophobia and philistine racism. And, as a result, protest marches of emigrants (and immigrants who have already settled there, in France), strikes, excesses-both on one side and on the other. Once again, literature records the confrontation, conflict, disagreement, incompatibility of different worlds that do not want, do not seek to meet each other halfway, "opening their arms".

Examples can be multiplied to infinity, referring to Dib's "Abel", and his "Terraces of Orsol", and"Marble of Snows" ¹⁰, where a foreign land takes on an almost metaphysical dimension, turning into a space of slow death, the beating of a person whose soul has remained beyond the sea, a space that gradually "binds" a person. with its cold, then withering heat approaching more and more Desert ¹¹. Similar motifs are also heard in The Pharaoh by A. Memmi12, who remained an eternal " exile "in the" desert of Paris", hiding from the" alien "life in the" pyramid-tomb "of his intellectual studies and in endless memories of his native" blue and white " Tunis...

The concept of home remains constant in the literature of emigration (regardless of its nature - "economic" or "political"), which it acquired mainly during the Algerian War and the post-colonial development of the Maghreb, when it was abandoned by intellectuals, mostly "bilingual", bicultural, who did not agree with the new political regimes or with actively pursued policies total Arabization.

Therefore, in emigrant literature, a "close look" at the events taking place in the Maghreb is not uncommon (M. Dib's" Algerian "novels:" Dance of the King", 1968; "God in the Land of Barbarians", 1970; "Master of the Hunt", 1973); T. Bendjelloun's novels about Morocco - "Sand Child", "Sacred Mountain", etc. night", "This blinding absence of light" ¹⁴, etc.) is a view marked by sharp social criticism, depth of psychological analysis, and sincere interest in the fate of one's country and people. (This trend is also characteristic of the Algerian emigre literature of the late 19th and early 21st centuries. and especially expressive in the work of Maliki Mokkedem.)

However, the theme of "exil" as a synonym for "exile", as an analogue of human loneliness in the context of the alienness of the environment, remains the main one in the literature of emigrants and about emigration. The extent to which this topic is both acute and, alas, familiar can also be judged from the books of young, new French-speaking Maghrebins.¹⁵ Emigration as a state of mind shaken by a collision with a foreign land, as a forced necessity, inseparable from the dream of returning, associated with a constant mirage of the Motherland, as a focus on the theme of conflict ,the" shaking " of life (no wonder one of the novels by Nina Bouraoui (N. Bouraoui. Le jour du seisme. P., 1999) metaphorically "matches" the beginning of an earthquake with the forced departure of a family from Algeria ¹⁶) - a long-lasting theme in French-language Maghreb literature.

But on novaya zemlya, where the wave of emigrants can also "settle", where the flow of people arriving in Europe is increasing (whether it is France, which is beloved by the Maghrebians, and more recently-Spain, Italy, Denmark, Belgium and Holland) it seems to" freeze " at first in indecision, and sometimes turns into a settled layer of immigrants who somehow arranged their lives, strengthened it, and even improved it - a new generation grows up, followed by the next, and so on. And they-the children of this land, new to their parents, but which has become their homeland - feel their ethnic roots in a different way, hear their call in a different way, and react in their own way to the surrounding space of life.

In literature, which is still not so much "pure" creativity, formal refinement or intellectual exercise among the Maghreb people, but the pulse of their life, its testimony, a sphere of new problems arises. Concepts are formed that are no longer so much connected with the physical space surrounding them, but with a special psychological discomfort caused by the awareness of their final existence (without the vector "back", to return) at the junction of two worlds, two civilizations, in a position between East and West - both their own and others.

The appearance of such characters in Maghreb literature, who, "without hesitation", speak of "Identitsh bris&Oslashe" ("broken identity"), Identitsh fractur&Oslashe ("broken identity") and even " Identitsh chassH "("banished identity") (I use the terminology of N. Buraui from her work). from the novel "Garcon manque" - "The Little Devil in a Skirt" - P., 2000), characters who try to understand and analyze the reasons why the world where they were born and live denies them the opportunity to resemble it or does not accept the manifestations of similarity of immigrants. This world even forces people from immigrant backgrounds to give up their own Maghreb and French "identity" (ecarts d'identite, the difference of identities, to use Azusa Begaga's terminology), testifies to the birth of a new branch on the tree of "emigrant" literature, which is based on the problem of cultural self-identification and integration within the host society.

BETWEEN A FOREIGN LAND AND THE MOTHERLAND

By shifting the emphasis from the "external" space of conflict ("Foreign land / Fatherland") to the "internal" space ("one's own" / "another's", where both parts of the concepts can change: "one's own" becomes "another's" and vice versa), the literature of immigrants naturally experiences almost equal belonging in its own way both to the East and to the West. "Almost", because the first one is closely connected with the world of traditions that differ from those that exist in the surrounding life, and the second one did not provide for the compatibility of the principles of organizing its society with those on which the life of the family from which immigrants came was based. And it, this "Eastern" family, in spite of everything, remains in general the mainstay of the existence of even those who were born or raised in the West.

What does this lead to? First, to the well-known connection of children of emigrants with the tradition brought to the West by the Maghreb people. And secondly, to a certain distance from it, because the children of emigrants grow up within the "host" society - in its schools, lyceums, universities, and then work in its institutions, and live in its "context". But the" text "of the family, gradually forming the mentality of immigrants, prepares that" separation "or" gap "of generations, which leads to "soul wandering", only no longer between a foreign land and the Motherland, but in the space of searching for its identity with either one or another culture, the degree of its unity with either one, or with another world, which in itself means a crisis of self-identification, which in the case of emigrants is not observed to such an extent (M. Haddad, "succumbing" to this kind of "search", simply refused to write in French at the time, considering that the choice of the Homeland, a return to its "original" culture - first of all ... ¹⁷).

Franco-Arabs-this is how they prefer to call themselves "bers "(representatives of the second generation of immigrants, named or, more precisely, so called by the French in Verlaine, the slang language "on the contrary", in order to "separate" emigrants-North Africans from the ethnic Macaws born here-

Bov and Berbers) - found themselves not only much more dependent on France, but also more connected with it as with the land of their birth and upbringing - social and in many ways spiritual. Their ethnic "roots", if they "hurt", are "phantom" pains: their "roots" have already been cut off by the first generation of emigrants. However, in the family as the "inner" space of life, they seem to constantly meet with this "ghost in the flesh" of the historical Homeland: parents, trying to keep the mirage of the Motherland floating further and further away, somehow try to convey to their children the traditional values of their world.

We can generalize that, despite the dictates of the family, the vector of life of immigrants is directed not so much to the past, but to the future, in which, obviously, not the East prevails, but the West as a place of both birth and existence. The books of male writers from the generation of immigrants often defend their right to this future by asserting their unconditional belonging to the society in which they live (the work of Azuz Begag), or they fight the social (or political) injustice of its world order, protesting against the norms of "integration" of immigrants that they do not accept (the books of A. Zhaluaz, Munsi, Mehdi Sharef, Nasser Kettan, and others). At the same time, the works of Berok women contain mainly motifs of the difficulties of existence between"East" and "West", when the choice of further life in France is associated with the need to follow the Muslim tradition (the works of Z. Boucourt, S. Nini, T. Imash, A. Benayshi, F. Kessas, etc.). It should be noted, however, that the traditional rules of life preserved and preserved in parental (emigrant) families, often imposed on modern youth, contribute not so much to the stability of the "eastern", "patriarchal" way of life, but rather to its (the family's) opposition to the cultural context of the host society. But-and this must also be recognized-the immigrant population is only growing, and already one - tenth of the French population is Muslim, and therefore the appeal of immigrants to the traditional system of values contributes to the reproduction of cultural differences and sometimes serves as a barrier to the successful socialization and integration of immigrants.¹⁸

THE CONCEPT OF "HONOR CONCEPT" IN FAMILIES OF DIFFERENT GENERATIONS

But it is this rather stable complex of traditional views, which remains in the Maghreb mentality, connected with the "concept of honor" (and with it-with the institution of marriage, family, and attitude towards women), that influences the emergence of internal conflicts in the Maghreb immigration environment, giving its life a certain conflict, since it is faced with the need to either "self-transformation", or with women's protest caused by the impossibility of a lasting compromise between tradition and modernity. But this does not mean that the education received by young people from an immigrant background in secular schools, the assimilation of a foreign language (Arabic, Berber and African languages are mainly preserved only in families, and young people do not know them well), the acquisition of professions related to the economic, cultural and social needs of the West, the acceptance of Western norms and working conditions, etc. leisure activities, etc., etc. have completely erased the traces of traditional culture instilled in families, marked by religious consciousness (even if, unlike the older generation, the young do not always go to the mosque and do not always accurately observe important Muslim rituals or do not adhere to them at all).

In fact, the traits or threads of connection between the young, although not fully considered immigrants^{, 19} and the older generation of Maghrebians determine the difference, that certain "residue" of the cultural and genetic code that complicates the process of integration "in a republican way", which is especially reflected in the frequent failures of "mixed communities". marriages " ²⁰, often leading to dramatic denouement or even tragedy ... ²¹

But a successful " mixed union "(although successful only in one case out of three) is still, indeed, the" crown " of integration, the path leading different civilizations towards each other, the initial overcoming of cultural distance, ethno-confessional isolation, crossing the threshold that alienates people on the basis of "not their own". Ultimately, the " mixed union "is an example of civilizational tolerance, reconciliation of two different principles, co-existence and harmony of two worlds, which, apparently, ideally should give rise to an integration model conceived as the goal of immigration policy in a country that has become the homeland for many ethnic"non-French".

Some Burke girls understand the complexity of the situation and often move away from the idea of" total " integration. By rejecting the idea of "renouncing" their loved ones, they try to find alternative ways to adapt to the situation they are currently in. And often it is the family as a social institution that is more important than individual freedom. Therefore, the "integration" that is based on a complete rejection of their ethnic "attributes" is not particularly characteristic of the Maghrebin views reflected in the works of women writers.

As the Maghreb themselves show, the problems of liberation from the" power of tradition " mostly arise at the psychological level: it is not so easy for an ethnic Arab or Berber to completely free himself from the culture that was absorbed with the "mother's milk", with the customs and rituals learned in childhood. (F. Belgoul's novel " Georgette!"and Roman

T. Bendjelluna "Grapes of hard labor"²².)

In general, the mechanism of complete rejection of one's own culture for the sake of "competitive" culture calls into question the effectiveness of such "emancipation". And Maghreb girls, often falling into a trap (when, on the one hand, there is an implantation of Western values, and on the other-the native family still remains a support and the only reliable social structure), go through, despite the adaptive flexibility, a crisis sense of self, and make an ambivalent decision "to be not completely Maghreb, and not completely Maghreb". not completely French" (this was vividly written in her book by a half-fat, half-French Sorea, who chose the author's pseudonym "Ni-Ni" ²³).

And, nevertheless, the "testament of our ancestors" about those strict norms of traditional behavior, which are entirely connected with submission only to the will of men, is gradually becoming a thing of the past. For girls born in a European state, such a " covenant "is almost impossible, if only because, in addition to their" patriarchal " family, they also live in a society where education is mandatory, where the norms of behavior are connected with other social and ethical consciousness.

In families where the power of the father is absolute and similar to that of violence, where the inviolability of the law of religious tradition is cultivated, mothers and children sometimes decide to live independently and voluntarily and completely accept the laws of European society. Of course, such examples are exceptions rather than rules, but it is precisely this" divorce " from tradition that contributes to the faster and more effective integration of Maghreb children into French society.²⁴

For girls in this case, it is the example of the behavior of the mother, who ignores the harsh laws of Muslim society, and is actually able to resist male dominance in the family, that becomes a guide for their own position of choosing a "free" existence. And it is no accident, of course, that optimistic predictions about the possibility of harmonious coexistence of two worlds, two civilizations - eastern and Western-are associated in Maghreb literature with the romantic image of either a Mother who chose the path of "modern civilization" ²⁵, or a mestizo girl, poetized by the Algerian classic M. Dib (the novel "Infanta of the Moor"²⁶); what exactly is it? a female writer, Maghribinka Djura, will confidently, enthusiastically and proudly defend her belonging to both worlds ("I am from here, I am from there!"), proving even on his tragic life example the possibility and reality of just such a worldview. And it is no coincidence that it is the daughter (and not the son) who is dedicated to the essay "on racism", written by the Moroccan T. Bendjelloun: after all, it is a woman who should become the Mother of a New World, which will be born only when "different" people, tired of mutual hostility and hatred, turn their joint efforts to creating a common world for all "A Big House" (as M. Dib, who has lived in exile for many years, would say), where mutual understanding, mutual support and the equality that the Maghrebians dreamed of when they once went to France across the sea will finally reign ... ²⁷

¹ For various theories of the French of the colonial period, who lived in the Maghreb, and tried to "separate" from the mother country, and "connect" with its Maghreb culture, see: History of literature of the Maghreb countries. In 3 volumes, Moscow, 1993.

^{Ouary M.} 2 Par les chemins de l'émmigration. Alger, 1955.

³ For more details, see: Prozhogina S. V. Dlya beregov Otchizny dalnoy ... Moscow, 1992; Lyubov Zemnaya. The concept of the Motherland in the works of French-speaking Maghrebin residents, Moscow, 2004.

^{Shraibi D.} 4 Kozly, Moscow, 1989.

⁵ See: Petit bibliographie de la littérature d'expression française sur l'émmigration Maghrebine (sous la dir. de Charles Bonn), P. P., 1994, for a small bibliography of French-language literature on Maghreb emigration [sous la dir. de Charles Bonn). P., 1994], which lists almost 300 works of fiction devoted to this topic and published before 1994, and more than a hundred literary-critical and journalistic works.

^{Tournier M.} 6 La goutte d'or. P., 1986; LeclØsio J. Le Desert. P., 1997.

^{Ben Jelloun.} 7 La plus haute des solitudes. P., 1974; La reclusion solitaire. P., 1976; Hospitalité franchise. P., 1984 ; Le Racisme, expliqué à ma fille. P., 1999.

^{Boudjedra R.} 8 La topographie ideale pour l'agression caractàrisàe. P., 1974. Russian translation: An ideal place to kill. Moscow, 1980.

^{Bhiri S.} 9 L'espoir àtait pour demain. P., 1982.

^{Dib M.} 10 Habel. P., 1947; Les terrasses d'Orsol. P., 1985; Neiges de marbre. P., 1990.

^{Dib M.} 11 Le desert sans detour. P., 1992.

^MemmiA. 12 Le Pharaon. P., 1988.

^{Dib M.} 13 La danse du roi. P., 1968; Dieu en barbarie. P., 1970; Le Maotre de chasse. P., 1973, translated into Russian by M., 1990.

^{Ben Jelloun T.} 14 L'enfant de sable. P., 1985; La nuit sacràe. P., 1987; Cette aveuglante absence de lumière. P., 2001.

¹⁵ See, for example, the Tunisian writer Emna Belhaj Yahya's novel "Chroniques frontalières" (Chroniques frontalières. P., 1991), where the theme of a racist attack on an Arab in the subway echoes R. Boujedra's novel.

¹⁶ About him, see: "Love of the earth...", Moscow, 2004.

¹⁷ See: Haddad M. Les zeros tournent en rond. P., 1961; in today's emigrant literature, the regret of "children" about the lack of connection or lack of connection with the "homeland of their fathers" is more common: see, for example, Sebbar L. Jen e parle pas la langue de mon pere. P., 2003.

¹⁸ For more information, see: Polyethnic societies: Problems of cultural differences, Moscow, Izd-vo IV RAS, 2004.

¹⁹ Young people from the "ethnic Maghreb" do not like to call themselves the "second" generation, because this word - generation - binds them only to the immigrant environment, and in fact they already for the most part consider themselves completely belonging to the entire French society.

²⁰ On the reflection of the problems of mixed unions in the creative work of Maghreb writers, see: Krylova N. P., Prozhogina S. V. Mixed marriages. Experience of intercivilizational relations, Moscow, 2002.

²¹ See e.g. novels: Zitouni A. La veuve et le "pendu". P., 1993; Imache T. Une fille sans histoire. P., 1989; Bel Haj Yahia E. Les chroniques frontalières. T., 1991 and others. artistic evidence of the Maghreb people.

²² For more information about them, see: Prozhogina S. V. Vremya - ne zhit i vremya - ne umirat [Time is not to live and time is not to die], in: U vremya v plen'u (In Memory of S. S. Tselniker), Moscow, 2000.

^{Nini S.} 23 lis disent que je suis une beurette. P., 1995.

²⁴ Documentary biographical story by Minna Sif (Sif M. Méchemment berbère. P., 1994) is an example of this kind of behavior of a woman-a mother of a large family, who settled in Marseille on her own and took care of the future of her children into her own hands.

²⁵ About this - a wonderful utopia novel by Dries Schraibi ("This is civilization, Mama! " (La civilization, ma mere! P., 1972, translated into Russian by M., 1980).

²⁶ See: Between the Mistral and Sirocco, Moscow, 1998, pp. 267-288.

²⁷ A vivid example of such hope in recent years is S. Mumen's book. My father-baby biko-Moumen S. Mon pere est un petit bicot. P., 2005.

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