Disposable Shower Mats

Egypt and internet, which controls who? Completion

Listening this morning Thierry Garcin , the Global Issues on France Culture , talking with his guest of the Internet as "an instrument of geopolitical power" and the need for its control by international powers, it has tickled my ear just as I was reading in Christian Rioux Le Devoir write about the trials of Egypt minimizing, conversely, the impact of the Internet, I told myself that my "multitasking" morning on "Media Trade" was not that ultimately unproductive.

In radio, there was saying that "the control of the Internet is as important as the commercial and colonial wars of the 19th century" (according to the guest, Lawrence Bloch, Director of Information Systems, Paris Dauphine).

Some states find it unbearable, but there may nothing (he cites a Europe powerless Americans who make both software and hardware that make Internet market), but others find it unbearable, but intervene to change the situation (he cites the China Summit cut squarely Internet with a parallel system of domain names, a "directory" of Internet addresses "Sinis").

rivalry now in broad daylight, between China and the United States in this area was subsequently the subject of the rest of the radio interview (available as podcasts for some time, here ). The attacks, organized or secret mafia are no different acts of piracy on the high seas on the lines of communication at a time when the British Empire controlled the seas.

To arms, Internet

Internet is indeed a strategic weapon, and commercial. We see traces Wikileaks recently and notably with the green revolution in Iran who have devoted Twitter as a political weapon in Washington. (Read my notes Demarcation Line to understand the state assault against Wikileaks and Twitter enters the U.S. strategic weapons for policy implications in social media).

That Egypt has cut Internet il y a quelques jours pour contrecarrer les manifestations en cours démontre probablement la puissance, à double tranchant, d'internet. Dans ce cas-ci, il s'agit d'une «affaire intérieure» et touche principalement la communication et le transfert d'information.

Est-ce que je me trompe, mais n'est-ce pas là la première fois de l'histoire qu'un gouvernement « débranche son peuple »?

Le post de gloire arrivé

En ouvrant le journal ce matin, on peut être surpris (?) de lire de la plume de Christian Rioux, dans sa colonne au Devoir: « S'il fallait en croire certains, sans Facebook et Twitter, there was never any uprising in Tunisia and Egypt. Have they read enough of reports describing an optimist globalized Arab youth who spend long days chirping about these new media supposedly "social"? ( source)

Not that the media socionumériques is at the heart of the revolution (to my knowledge, there are real batons cabossent that the real head), but with other more traditional channels, such involved in new media to spread the "meme" of the revolution on the breeding grounds.

When a media can transmit socionumérique "same" revolutionary, is there a fault line already existing for entering it. Social filtering allows small dose to confirm a sense that we have and we did not think shared. A video, writings, podcast, broadcast worldview unfiltered (with all that this could lead to as risk), content often alternative visions to "official" or at least "dominant" in the channels traditional. In general, these messages come from people you trust: family members in their social network.

Against us, cyber,

The journalist is surprised: " One wonders how, despite the blackout that hit the Internet for five days, two million Egyptians have still found a way to go to Tahrir Square this week. "question well put it back the Internet, as he likes to do it regularly (read my notes on his epidemics bloggers).

But here is that you can not easily turn off the Internet: various workarounds were put in place (via ZDNet.fr ). But if we see more Internet and social networking as a spark who sets fire to the powder (as I think), the same can not spark much left after the fire lit.

As I wrote this week "Tunisia, Egypt, Algeria, Yemen, Jordan, all ablaze, through information technology. TV, radio, internet. "But there is information flow. And, yet, it is men who make the revolution in the streets. Social networks are like a trigger (or "mediator"). The roots of all revolutions have to be inked later in the pulpit of life as simply an emotion epidermal an act of communication.

The bloody flag is twittering

There still need the powers that be to send these thugs mater young revolutionary in the street to disperse them and even attack and scare journalists into their car so they are more witnesses. Will probably remain the social networks to keep even a little contact with the outside, probably for some time. And then probably drowned by the cons-information and indifference.

If we reassure Mr. Rioux, Internet will not make the revolution instead of people (he's right). But it is worth noting that a new was added tool in the hands of the people and what they can do could potentially exceed even nations, to use the theme of my recent post. (Until then, this new tool can be used for decentralized coordination demonstrators ...)

you hear in forums

Hey, speaking of "excess of nations," the guest Thierry Garcin wrote last January, "The Internet [is] a radical break with the modern national structure. Precisely because it is not a mediator between the nation and the citizen, an annoyance, but something which is extracted completely from the Nation to refer to something other than the Nation. "The great schism Internet

roar of those ferocious networks? Read

complement

What's the point to activate over the Internet? Doctorow meets on Morozov's blog Framablog. Essential.

Does Egypt Need Twitter? Where Malcolm Gladwell, which is not believed to be refractory to the Internet, writing in the New Yorker serious revolutions that have existed before Facebook.

yes, Malcolm Gladwell, egypt Does Need twitter a response to the previous link as an introduction to finally offered the opportunity to communicate to be mobilized.

Movement Diagramfrozen Shoulder

Etruscans and Romans: a genocide? / Etruscan e Romani Holocaust fu una? Arda

Sarcophagus of the spouses - Volterra Museum Guarnacci
© fr.wikipedia.org


Etruscans and Romans: a genocide?

by Franco Cardini

www.avvenire.it

I read Elie Wiesel's statements reported by Avvenire January 25, 2011. Wiesel writer I admire, I feel sympathy for Wiesel man and witness of the sufferings of its people and our time. Nevertheless, I fear that we should really back down to earth: regain a foothold in the historical truth, including that little now have the knowledge and / or courage needed to present it clearly. On 27 January, I did something I never do: stay for hours glued to the small screen.

I guarantee that all channels between newscasts, films, dramas and discussions, it was all about the Holocaust. This is certainly not bad. But this leads us to observe three things. First: if Wiesel feared that such an event come to be forgotten, it can be reassuring because, for now (and I also think this crowd of young people from all over Europe each year are brought to Auschwitz school trips halfway between education and pilgrimage), the memory is alive.

Secondly, if he fears "the historicizing of Nazism", I then asked the intellectual cultured and refined what we can do a "case" tragic and terrible history, provided that we want to truly historicize, in other words trying to understand how it can be verified (and "understanding" does not mean "justify").

Third: if the primary value, human and universal memory of the Holocaust is the duty of memory, so that what happened never happens again (and no longer able not only to Jews but to no people on the face of the Earth) , then such a memory must interpret the tragedy that struck the Jews not so much as "unique" and incomparable to others, than as paradigmatic of all those that took place and that could take place.

And those that have taken place are so numerous. The parallel with Wiesel's "only" Etruscans is wrong for two reasons. First. The Romans have not committed genocide, that they have never deleted en masse the Etruscans, they could have destroyed the Etruscan culture, thereby committing a ethnocide, but they have not done either, being limited to no more than an assimilation which wiped culture and memory, but not descendants. Second. History is full of genocide comparable to the Holocaust, though less documented, but Wiesel, of course, prefers not to remember.

First. In fact, although the Latin language is undoubtedly strain the Indo-European and Etruscan origin uncertain (Controversies continue, assumptions accumulate ...), the "erasure" of the idiom - which also survived until the 5th century AD as a "sacred language" in ritual magic and divination Etruscan of obedience - not in any way corresponded to the disappearance of an entire demographic of people allocated to Campania and Lombardy whose destinies are closely related to those of the Romans.

The Etruscans were the kings of Rome during the final phase of the monarchic period, as were Etruscan until full imperial era, the great aristocratic families like the Cecina and people which belonged to Maecenas, friend and adviser of Augustus. Studies of DNA on average Tuscany, in the territory of Volterra, revealed a biological fact still alive, that can be traced to the Etruscans. I refer to the important, albeit controversial, Dictionary of the Etruscan language Massimo Pittau, Honorary Doctor of the University of Sassari (ed. Dessì, 2005), who systematically scrutinized the Etruscan sources and light which he is evident how the abandonment of the idiom Etruscan resulted primarily a phenomenon of assimilation Etrusco-Roman, there is no need to explain by violent means, let alone genocide, but was instead implemented through technical and institutional organization of political marriage. Apparently, the Romans were, to say the least, far more likely to extermination against the Gauls and Carthaginians.

Second. We know almost nothing of some genocides, among the most heinous in history : And it was perhaps the most successful. If we do not turn your back stubbornly to the past, one can find traces everywhere: the deeds of the great Achaemenid kings in the annals of Genghis Khan and these peoples 'Canaanites' mentioned in the Bible, to populations Balkan exterminated by the Byzantines in the 10th and 11th centuries, the Saxons destroyed by Charlemagne, Slavs and Finns eliminated en masse by the Teutonic Knights between the 12th and 15th century.

In times close and very close to us, by convention "civil" we commemorate the Indians massacred by the Conquistadors, but we are oblivious of the Guanches of the Canary Islands, the indigenous peoples of Brazil and Argentina, those Native American (Indians), which survives only in fragments sad morons in the "reservations" Tasmanians and other peoples of Oceania, literally destroyed by the English and Dutch populations of Central Asia "remote" (and actually eliminated) by the Russians, Armenians, Gypsies who shared the Holocaust, many "ethnic cleansing" in the Balkans and in Africa today. Many of these people were murdered coldly and precisely programmed way. And yet, in history, the massacre is remembered only too often those who "serve" that "makes the headlines, perhaps to cover other crimes.

Remembrance Day (1) appeared to commemorate the Holocaust primarily, but also to make it the symbol of all the innocent victims and losers in history and, as men whose We can not absolve us from any and we are co-responsible of them all. Wiesel fears the normalization of the Holocaust, as if it were synonymous with " repression ". Quite the contrary. Resume a full and made history means to tear not only remember but also to a mythologizing "meta-history" that could actually, for once, of one day being contested, betrayal and self-effacing. History, Mr. Wiesel, nobody can leave. Never.

NdT

1. Giorno della Memoria (27 January), established in Italy by Law No. 211 of 07.20.2000 of the Italian Parliament, to commemorate the victims of National Socialism and Fascism, the Holocaust and honor those who risked their lives, protected the persecuted.

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Source: http://www.avvenire.it/Cultura/Etruschi+e+Romani+fu+una+Shoah_201102020935019400000.htm
Article published on 02/02/2011.
Translation from Italian: © George Festa - 02.2011

Days Of White Discharge Not Period

disposable

A friend who teaches at a university in Colorado, I pointed to a section of the Economist, "The Disposable academic - Why doing a PhD Often IS A Waste of time, the value doctorate today. "Why do a PhD is it a waste of time?". Strange. Read

The article deals with the glut of PhDs in a world that is there is too much (too? As if the Earth could be too blue!) Some even say that entering the race is like a doctoral enter a Ponzi pyramid scheme, reads.

The main argument made by the author is to ask whether the graduating doctoral students earn more than those of BA. A British study shows that a Bachelor allows 14% have incomes above those that would have gone to university but who decided to take another path. For a doctorate, the average is 26%. Where is the problem?

The comparison fades when compared to the "premium" to get a master's degree, training that takes less time than a PhD 23%.

The study shows that on average have a PhD gives only 3% of "salary benefits" compared to a control. And yet, not all areas: math, computer science, social science and linguistics, this difference fades. And "engineering and technology" (I do not know the French equivalent) or in architecture and education, the advantage disappears completely and becomes negative.

should probably put these figures in Britain. But it is surprising that there is no more difference.

Malus to Doc

The article concludes by telling that new doctors have difficulty finding their place in the market despite their talent. Or rather that the talents acquired collateral Doc are of little use in a world where technical knowledge should be assimilated quickly and presented clearly and simply to a wide audience (as if the care given to the drafting and validation was not more interested).

The article mentions that some universities are beginning to offer their doctoral courses in "soft skill" (um, a translator in the room?) As the communication and teamwork to prepare labor market.

There is no mention in the article other than economic reasons that motivate a person to do a PhD, but the financial argument is still poorly .

Superflue, flute super!

The university seems mired in a redundant knowledge he specializes academically too. Penalized by his perseverance, somehow. Or is it then that the University produces too expert-level "academic" (Particularly in certain fields of study) is not possible to put them in his own body? This is one of the questions asked in the article - which is also ironic parallel with a labor market that complains about a lack of resources specialists & # 233; art. (And back again revived the debate about whether the role of the University is to serve the interests of market or not).

I'm more intrigued by the fact that candidates do not fit. But who does not know a student in this situation?

Common knowledge

I approached a few years ago rising secular knowledge, this knowledge non-academic, who enters compete with a more formal ( see a demonstration I proposed). Maybe the "just good enough " refers to knowledge in business. Access to information via the Internet makes it met a information less attractive than the competence to acquire? This skill, in fact, acquired from the Master.

In areas in turmoil (including Internet), became expert who has read 3 books more than others. In the field of social networks, so-called experts have probably read a few pounds more than his client and take one or two good keywords on Twitter. Do not mix with charlatan. In a world growing informational, these small advances can become impassable chasms in a few years. Expertise metamorphoses. It will come back.

And you, what do you think?

My Kittens Stomach Is Swollen

Jebejian

© Laura Kamian, Garden Bardez
http:/ / laurakamian.livejournal.com


J 'would have liked that my parents taught Armenian m'aient

by Arda Jebejian

www.keghart.com

Often linguists find themselves unexpectedly in a situation where they encounter negative attitudes and careless members of a social group concerned with preserving its own language. What linguists are they involved in this kind of question? Should they just say: "This is their opinion and we have no right to interfere? "Or, based on past experience, should they try to save that language? Delicate situation.

It is easy to argue that many languages are already in need of our help. Languages, whose users are convinced of the effectiveness of the efforts of linguists.

Anyway, it should take sides. First, recognize that everything down here is neither white nor black. In other words, different attitudes can exist within the same social group: pride, regret, indifference, etc.. This family can feel very proud of its traditions and national identity, another will be devoid of such pride. Doe's mother tongue can be considered as useless and unimportant, as will other in their mother tongue as a source of spiritual energy. It is therefore important to examine first the reasons for the negative attitude within a social group.

In certain circumstances, economic, military and security encourage minorities to focus their energy on their livelihoods. When, for example, the linguist Matthew McDaniel was trying to preserve the language of the Akha tribe in Thailand, the thing, he writes, was not easy, because their children were dying by the dozens each day. No doctor was there to make a diagnosis. McDaniel was concerned on several levels: their children had no opportunity to grow and learn their native language, they were in immediate need of medical care and economic support. It was thus faced with the choice of documenting and preserving the language of the Akha tribe, or to save and protect the Akha people.

Often sensitivities must be respected and political pressure be taken into consideration. Meanwhile, following a long history, linguists know they will hear the same complaints: "I wish my parents m'aient learned my mother tongue," "I wish my grandfather and my mother m 'have learned my mother tongue. "

linguist Nicholas Ostler explains the fact with a question: who are we to question the decision of a social group not to pass on her language to her children ? For example, what about the Kenyan father, speaking dahalo and proud to declare that his son now speaks Swahili (official language of Kenya)? However, Ostler notes, the choice of a social group often change. And it becomes a problem when, for example, a goal is attained. Then he says it is too late to learn the language to children, because it no longer exists.

Linguist Nancy Dorian, for example, discovered that with the speakers of the dialect of East Sutherland Gaelic in Scotland. They had decided to abandon their Gaelic language for economic reasons and now their children who are in a better financial situation, want to regain their national heritage, blaming their parents: "Why have you not learned our native language? "

Unfortunately, during my discussions with a number of young Armenian parents, they express their wish that their children, being more closely related to the local Lebanese life, reach a socioeconomic position and future more important. According to linguists, parents should be aware of the nature and terms of the consequences of their decisions for mother tongue, they must understand the impact of their stance on future generations ("We do not earn a living from the Armenian!", "The Armenian is not an international language," " I do not want to be a teacher of Armenian "," Armenian is outdated and does not feed its man "- behavior vis-à-vis the Armenian language among Armenians youth aged 18 to 24 and young parents Armenians in Lebanon, aged 30 to 40 years) and decide to transmit the language to their children, whatever the circumstances.

The need for collaboration between social groups and linguists

It is necessary for parents to be aware of the dangers threatening the native language, understand the results of their negative or passive deciding to transmit the language to their children. But how all this will he be available when the majority of parents are unaware of the phases of the decline of a language and how quickly a social group can become bilingual monolingual?

Ils regardent autour d'eux et observent many still speak the language. They conclude that the language is in good condition. They refuse to see that their language is weakening. Moreover, there are those who think that their language has special protection. For example, despite the fact that the language of the tribe in Panama Tiberi is greatly threatened, their ruler said: "We are not in danger, because God created us. He did not create us so that others can destroy us. Since we have survived in difficult conditions in 500 years, why should we disappear now? "

According to linguists, a social group does not realize the seriousness of a problem until it is too late. The goal of linguists is to safeguard a means of communication, but to help a social group to realize that his heritage is unique and appreciate it. Arduous task. Many efforts are needed to emphasize the importance of linguistic heritage and the consequences of negative attitudes on language.

So what's the solution?

Only the social group itself can save language.

That does not mean that linguists are not indispensable. Instead, their help and advice is greatly needed. When linguists encounter negative attitudes vis-à-vis a native language, so they know what to do. Their intervention has as its first objective to improve the spiritual welfare of the social group, so that its members can begin to consider their native language with feelings of pride and confidence.

If it is based on the experience of linguists, we can say that there are some truths of nature to convince. But only the minority itself may highlight these spiritual ties that accompany the preservation of ancestral language - links that are not often tangible, but nevertheless are very real, like reading the pages of history, listening to songs traditional and cultivate feelings of security, which arise from the notions of identity and history.

Each member of a minority language and must feel responsible for transmitting the language to the next generation. People often think that the leaders of social groups and teachers do what is necessary. True, but this is not enough because the most important factor is the family home. No matter how many other languages experienced by family members. Home, they should speak their mother tongue. In other words, young couples must give preference to their mother tongue and speak to their children in that language. Older couples, more experienced people and those who matter in the social group must use their influence in awarding public importance to the language provisions. The elders are to act as a source of linguistic knowledge and exemplary models of speech in the mother tongue.

The language and priorities of parents

According to sociologists and linguists, parents have a central responsibility, regarding the renunciation of language, culture and to national history.

Why this emphasis on parents?

Because, note the socio-linguists, it is parents who decide whether or not their children learn their mother tongue. It is parents who decide For example, if their children attend or not the Armenian school in Lebanon. The tragic fate of a language begins when the parents' decision is negative, because this attitude leads to the absence of traditional language teaching, lack of use of mother tongue at home, at break communication with the grandfathers and grandmothers, multiplying the number of non-Armenian friends, participation in decreasing the national and religious life, the remoteness from the traditional values and feelings of loss belonging.

It is no coincidence that the issue of minority language preservation is beginning to have more and more importance on an international scale. Flipping simply linguistic structures, we can realize the alarming situation, the seriousness of concern and professionalism of the programs undertaken to address them.

Often, parents do not realize that a generation later, their mother tongue may initiate a process toward oblivion and it will be very difficult to remedy this situation.

Fortunately, some communities Greek, Italian and Chinese in North America is now mobilizing to preserve the languages of their ancestors in the Diaspora because they feel proud again of their heritage, begin to develop a positive attitude towards their language, decide to take advantage of the values conveyed by language, becoming aware of the importance of national unity, regard as essential to being tied to their homeland and want to remain attached to their beliefs and specific religious rituals.

is why Armenian parents in Lebanon and throughout the Diaspora, must realize that a culture, a particular way of life, a distinct identity, a world view and way of thinking go hand in hand with the preservation of a language tongue. Unfortunately, Armenian parents, because of their decisions, address issues of identity and belonging in children by keeping them away from the Armenian school of Armenian culture and Armenian Church. The justifications for parents, insofar as their children, mastering the Arabic language and adapting to society Lebanese are concerned, have negative impacts both at personal, national, community, cultural and international, as a sociolinguistic point of view and language.

Conclusion

As we know, language, diaspora, homeland, memory, assimilation, language, death, language preservation, minorities and isolation are the most studied topics in sociolinguistics. The reason is that recently the number of refugees and immigrants has increased worldwide. Besides the political difficulties and social groups diaspora also meet requirements to retain or sacrifice to strike a balance with regard to identity, culture and language.

Many people are probably familiar with these nagging questions: stay Armenian? be Lebanese? Armenian become Lebanese? send his child to school or Lebanese Armenian? Marry a (e) Armenian or (e) Arabic?

The Armenian community was established, mainly in Lebanon after the 1915 genocide. A new wave of Armenian immigrants arrived in 1937 and 1940 Alexandretta [Iskenderun], when Turkey seized it and the French forces left the area. Armenian refugees continued to arrive in Lebanon in the 1940s from Palestine, following the Arab-Israeli conflict. Then in the 1960s, they came from Syria, where the rights of Armenians in culture and education, began to suffer because of the Arab nationalist movements.

The Church and political parties were quick to play an important role in religious life, organizational, social, educational, political and cultural life of Armenian immigrants, building a specific and distinct Armenian identity, away from the soil of their homeland. Along with Apostolic Churches, Catholic and Evangelical and their institutions, the three Armenian political parties have also reorganized and created their daily newspapers.

All this was possible because the knowledge of the language is what enables deeper and have an interest in its roots, its history, its literature and music, so as to acquire a strong notion of identity.

In Lebanon, the efforts of the Armenian community, in terms of language preservation, owe much to the socio-linguists and linguists. Today it is the same if one wants to convey all this to future generations.

Armenian version of the text

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Source: http://www.keghart.com/A_Jebejian_A_SevagLinguistics
Article published on 01/20/2011.
English translation: © Aris G. Sevag - 01.2011
French Translation: © George Festa - 02.2011