the right tone, to speak of and to experiences as contradictory and chaotic as the social conditions of which they were the product and to anatomize them by mobilizing with equal perspicacity the intellectual resources of traditional Kabyle culture, rethought through ethnological works (as 7Sayad describes his early intellectual and political experiences as well as his intellectual training in Arfaoui (1996); read also Sayad (1995). 8Cf., respectively, Sayad (1977, 1986, 1981a, 1981b) and his vivisection of exile as a fall into social darkness in "El Ghorba" (Sayad 2000, in this issue). 5With the notion of el ghorba or the opposition between thaymats and thaddjjaddith), and the conceptual arsenal elaborated by the research team at the Centre de sociologie europ閑nne of which he was, from its very inception, an active and influential member. In the hands of so skilled an analyst, the immigrant functions in the manner of a live, flesh-and-blood analyzer of the most obscure regions of the social unconscious. Sayad ultimately shows us how, like Socrates according to Plato, the immigrant is atopos, a quaint hybrid devoid of place, dis-placed, in the twofold sense of incongruous and inopportune, trapped in that "mongrel" sector of social space betwixt and between social being and nonbeing. Neither citizen nor foreigner

the right tone, to speak of and to experiences as contradictory and chaotic as the social conditions of which they were the product and to anatomize them by mobilizing with equal perspicacity the intellectual resources of traditional Kabyle culture, rethought through ethnological works (as 7Sayad describes his early intellectual and political experiences as well as his intellectual training in Arfaoui (1996); read also Sayad (1995). 8Cf., respectively, Sayad (1977, 1986, 1981a, 1981b) and his vivisection of exile as a fall into social darkness in "El Ghorba" (Sayad 2000, in this issue). 5With the notion of el ghorba or the opposition between thaymats and thaddjjaddith), and the conceptual arsenal elaborated by the research team at the Centre de sociologie europ閑nne of which he was, from its very inception, an active and influential member. In the hands of so skilled an analyst, the immigrant functions in the manner of a live, flesh-and-blood analyzer of the most obscure regions of the social unconscious. Sayad ultimately shows us how, like Socrates according to Plato, the immigrant is atopos, a quaint hybrid devoid of place, dis-placed, in the twofold sense of incongruous and inopportune, trapped in that "mongrel" sector of social space betwixt and between social being and nonbeing. Neither citizen nor foreigner