Imperialism, Sovereignty and the Making of International Law. / “For the discipline of international law, the relationship between the states system, colonialism and international law is something of a chicken and egg question: Which came first? Tradition suggests that international law came ‘to the colonies fully formed and ready for application, as if the colonial project simply entailed assimilating these aberrant societies into an existing, stable, “Eurocentric” system’ […] civilizing missions nowadays bare the varnish of respectability under the guise of democratization, human rights, economic liberalization and development.” Brett Bowden, University of Queensland – translated by myself.
The past, a place with facts chosen to ground a contemporary ideology. “Ataturk himself is presented as (…) a successor of some Medieval heroes. Bilge, khan of the Göktûrk tribe in Central Asia (8th century), is presented as an embodiment of « pure » Turkish values, without any Islamic influence. Alp Arslan, sultan of the Seljuks (11th century) who defeated the Byzantines in Eastern Anatolia and made the Turkish settlement possible in this region, is seen as the very founder of present Muslim Turkey. In the historical narrative, both heroes are explicitly presented as heralds of Ataturk. Each hero embodies a different virtue (the « pure » Turkish spirit and the « Muslim » Turkish spirit) which have their own function in State ideology and in collective memory. E. Copeaux translated by myself
Gypsy evanescence, do Gypsies exist ? « Everywhere and always, Gypsies are different from the people they encounter, but not always and everywhere similarly; there is a link between the way of life and the personality of the non-Gypsies and the way of life and the personality of the Gypsies when in contact with one another. […] Cultural Gypsy characteristics can not be reduced to borrowed features. Activities after which the Gadjkene Gypsies from Auvergne withdraw from the non-Gypsy society (selection, abstention, withdrawal, silence) are very common; they result in a set of rituals regulating the relation between the living and the dead, and beyond, the relation to others …” P. Williams – Centre National de la Recherche Scientifique (CNRS) – Translated by myself. Continue reading
Testo (Ing. & Fr.), F. Scott Fitzgerald; photo e arte Zelda Fitzgerald, sua bellissima moglia. For what it’s worth… it is never too late, or in my case too early, to be whoever you want to be. There’s no time limit. Start whenever you want. You can change or stay the same. There are no rules to this thing. We can make the best or the worst of it. I hope you make the best of it. I hope you see things that startle you. I hope you feel things you never felt before. I hope you meet people who have a different point of view. I hope you live a life you’re proud of, and if you’re not, I hope you have the courage to start all over again. F. Scott Fitzgerald
Si tu veux mon avis il n’est jamais trop tard ou dans mon cas trop tôt. Pour être ce que tu as envie d’être. Il n’y a pas de limite de temps, c’est quand tu veux. Tu peux changer ou rester la même. Il n’y a pas de règles pour ça. On peux en tirer le meilleur ou le pire. J’espère que tu en tireras le meilleur, j’espère que tu verras des choses qui te secoueront. Que tu ressentiras des choses que tu n’as jamais ressenties. Que tu rencontreras des personnes qui ont un point de vue différent. J’espère que tu seras fière de ta vie. Et que si tu découvres que ça n’est pas le cas, j’espère que tu auras la force de tout recommencer. F. Scott Fitzgerald.
To escape long paraphrasing, intrecate obtuse language, to write articles that aim to be topical, lively, informative and close to native quality with consistency in wording and expressions …
The contribution of social sciences to our ‘technical civilisation‘ humanism. “It is questionable whether social phenomena enjoy a significant degree of reality or if some of them refer to an illusion, a collective phantasmagoria. (…)Yet mystification is also a human action. Technological civilisation is not a distinct civilisation (…) humanisation of social life is not the task of merely one profession. It depends on all human beings and on all sciences. Humanising the technological civilisation involves firstly to place it in the global history of mankind perspective; it also involves analysis and understanding the dynamics of its establishment and of its functioning. Consequently, in any case it involves knowing.” Translated by myself. Unesco, Claude Levi-Strauss, Titre original: « L’apport des sciences sociales à l’humanisme de la civilisation technique ». Continue reading
Rethinking the Impact of Surveillance: National Security, Human Rights, Democracy, Subjectivity, and Obedience-“… for one suspect with hundred first degree relations, the NSA surveillance official or a subcontractor can, without any specific warrant, monitor the 2 669 556 potential third degree connections. According to the tremendous amount of thus gathered data, analysts don’t read the entire content but visualize the identified relations graphic focusing mainly on most important sections where specific nods of network appear. […[ some services ask other security services to take over some of their tasks and thus ‘work around’ the imposed confines of foreign intelligence developing a ‘private life shopping’ based on the exchange of their own citizen surveillance with other services considered as foreigners.” Continue reading