Alicia Garza: “The Shooter Wrote A Manifesto, And My Name Was Included In It”


The 18-year-old white supremacist who traveled to Buffalo to shoot Black shoppers at the local supermarket didn’t only target the 10 Black people whom he killed. His hate-filled manifesto made clear that he aimed to target all Black people in the U.S. — and also mass organizing for racial justice.

“Black communities and Black families must once again grieve the loss of loved ones — mothers, fathers, partners, siblings, friends — at the hands of white supremacy and racialized violence,” Radical organizer and activist Alicia Garza, cofounder of Black Lives Matter and Principal of Black Futures Lab, told Truthout in the wake of the attack. “I am heartbroken and my heart extends to every family who lost a loved one in this weekend’s senseless violence.”

Garza added: “The shooter wrote a manifesto, and my name was included in it. This is the second time in two years that this has occurred. The first time, I was targeted along with several others in a plot to cause violence and destruction.”

According to the New York Times, the manifesto published by the mass shooter, Payton S. Gendron, stated that he had decided to target east Buffalo “because it held the largest percentage of Black residents near his home in the state’s Southern Tier, a predominately white region that borders Pennsylvania.” The killer’s manifesto praised the white supremacist who killed nine Black churchgoers in Charleston, South Carolina, in 2015 and also praised the white supremacist shooter who killed 51 Muslims in Christchurch, New Zealand, in 2019.

The attack has spurred renewed calls for mass organizing across the country. Garza is also calling for swift action to curtail the proliferation of racial terror and broader participation in ongoing mass organizing efforts in the U.S. to push back against the emboldening of white supremacists nationwide.

Garza emphasizes that combatting the emboldened forces of white supremacy in the U.S. while simultaneously confronting other forms of inequality, poverty, climate crisis and environmental injustice will require building broad-based social movements with the power to significantly alter how capitalist institutions function and the strategic vision to initiate a transition toward a new socioeconomic order beyond capitalism. These have never been easy tasks, yet they are even more important in our own time as global neoliberalism has intensified economic and social contradictions and the climate crisis threatens to end organized human life.

In the interview that follows, Garza explains why racism continues to play such a critical role in our society, how to build independent Black political power, which is the mission of Black Futures Lab, and what is needed in the face of attacks like the white supremacist shooting in Buffalo.

C.J. Polychroniou: What words would you like to offer up in this moment, as people absorb the horrifying news of the anti-Black mass shooting in Buffalo?

Alicia Garza: White nationalist violence is escalating — and the leadership of this country refuses to do anything significant about it. For the last six years, the former president, his supporters and like-minded politicians have taken up a bullhorn to work up white nationalists, white supremacists and vigilantes. They have gained political capital by stoking the fears of people who fear demographic change, and given political and moral cover to those who respond to these changes — and to their fear of and anxiety about this country’s undeniable future — with violence. This is not new. We know the backlash that occurs when Black communities flex our power. The response has always been racialized terror and racialized violence, and it is being used on purpose.

While the president tours the country encouraging states to spend COVID dollars on expanding police forces, white supremacists are wreaking havoc in our government and in our lives. White supremacists are emboldened when they know that there are no significant consequences for their actions, and when they realize they have sympathizers and allies in our government. Which political party will take real action to save lives and to save this country? We don’t need any more empty words, statements, or symbolic gestures. We need action, and we deserve real change.

Companies like Wikipedia and Facebook are also complacent, as they shelter and provide information that allows white nationalists to carry out racial terror. The existence of a profile I did not initiate has been leveraged to obtain sensitive information about myself and my family for the second time. Despite our safety being compromised, Wikipedia continues to refuse to do anything about it, ostensibly in the name of free speech and protecting “user generated content.” But what happens when those users are white supremacists? I am not the only one Wikipedia will not protect — journalists and other activists are experiencing these same challenges on their site. They are just one of a few sites that excuse and condone the invasion of our privacy and leave us vulnerable to attacks from people who want to harm us because of the work we do.

Without swift and decisive action, we will continue to see racial terror proliferate, and more innocent lives will be stolen.

You have been an organizer and a civil rights activist for over two decades. You are the co-creator of Black Lives Matter (BLM) and principal at Black Futures Lab (BFL). Could you share your thoughts on why racism remains a foundational feature of U.S. society?

Racism remains a foundational feature of U.S. society because it is key in distributing power. Power is the ability to make the rules and change the rules, and racism helps to determine who gets to make the rules. Racism provides the justifications for why some people have and some people don’t, why some people live longer than others, have roofs over their heads and jobs, why some people can be doing really well while others are really struggling. Racism keeps us from fighting back, together, against these rigged rules, because racism helps to obscure that the rules are rigged in the first place.

Tell us about Black Futures Lab. How did it come about and what are its primary aims and ultimate goals?

The Black Futures Lab works to make Black communities powerful in politics, so that we can be powerful in the rest of our lives. We work to equip Black communities with the tools we need to undo the rules that are rigged against us, and to replace rigged rules with new rules that move all of us forward, together.

I started the Black Futures Lab, and another political organization, the Black to the Future Action Fund, to build independent Black political power — that means to put Black communities in a position to make the rules and change the rules, and to be a part of deciding who gets what, when, and why. At the Black Futures Lab, we have a few strategies that we employ to build Black political power. We collect recent and relevant data about who our communities are and what we want from our government — the Black Census Project is a part of that work.

With the Black Census Project, we are working to collect 200,000 responses from Black communities across the nation, to learn more about what we’re experiencing every day, and what we want to see done about it. We do policy and legislative advocacy work, taking the information from our research and using it to inform policy that would improve the lives of Black communities. We also train our communities how to write, win and implement new rules that would improve our lives in cities and states. We design good public policy and work to get it passed in order to motivate and activate Black communities to vote. And we invest in our communities with the resources we need to be powerful. We provide resources for organizing that folk may not have access to otherwise.

Through our first Black Census Project, we provided Black organizations with resources to hire organizers, and the technology they needed to reach as many people as possible; we’re doing the same with this year’s Black Census Project. This year, we’ll be moving about $2 million to Black organizing work, to Black-led organizations across the country.

The problem of low wages is considered to be the most pressing one among Black respondents who took part in a recent Black Census initiated by BFL. What do you consider to be the best strategies for raising wages and improving labor standards for people of color?

In order to address the problem of low wages that are not enough to support a family, Black Census respondents favored raising the minimum wage to $15/hour and increasing government participation in providing housing and health care. In the most recent Temperature Check polls run by the Black to the Future Action Fund, respondents want to see an extension of the COVID-19 stimulus bill in the form of monthly $2,000 checks until the pandemic is over. Respondents indicate that they would use that stimulus check for matters of survival — rent/mortgage, utilities, healthcare. We also see a desire to strengthen unions and regulate workplaces and corporations in order to address labor standards and wages.

Black communities and people in poverty have disproportionately high exposure to health and environmental risks. Given that environmental racism is very real in the U.S., what do you envision to be the role of Black Futures Lab in the struggle against environmental racism and in the broader task of building a global climate movement?

Black communities are disproportionately impacted by environmental racism. We found in our Temperature Check Polls that Black people understood the environment to be about more than weather — it was also about having access to the things we need to live well. A third of our respondents said that lack of access to clean drinking water was a major concern for them, and 31 percent said that a lack of access to healthy food was one of their primary concerns related to environmental racism. Our role is to show the impact on Black communities, and ensure that the resolution to those impacts present themselves in public policy that we win and implement in cities and states across the country.

Forging a common identity among people from diverse communities, with a shared worldview and a shared strategy in the pursuit of justice and radical social change, defined the mission of social movements worldwide during the 1960s and 1970s. I may be wrong, but I don’t see this being the case with many of today’s social movements, which seem to concentrate overwhelmingly on single issues and are indeed deprived of an overarching agenda for transforming our world. What are your own thoughts on this matter? Is it possible to build a broad and inclusive social movement in the political, social, economic and cultural landscape of the 21st century that challenges the existing socioeconomic order while envisioning a future that works for all?

I can completely understand why it feels like our movements are siloed — and I do think that there are and have been many efforts at creating and advancing an overarching agenda to change the world. Because so much of our work happens in nonprofit vehicles that are forced to rely on philanthropy and philanthropic dollars, our work begins to reflect the challenges we face in funding it. Philanthropy is largely divided into single issues, and if our movement is dependent on philanthropy to survive, it means we will likely be organized in this way as well. We also have to keep rebuilding our infrastructure to account for the attacks we experience from the state and, frankly, from inside our own ranks. History is not linear, and there are a lot of different factors that contribute to our state of being. But, from the Movement for Black Lives to Grassroots Global Justice Alliance, there are seeds being planted that aim to coalesce our movements into something coherent and cohesive and hopefully, one day, unstoppable. And that is something that gives me a lot of hope.

Copyright © Truthout. May not be reprinted without permission.

C.J. Polychroniou is a political scientist/political economist, author, and journalist who has taught and worked in numerous universities and research centers in Europe and the United States. Currently, his main research interests are in U.S. politics and the political economy of the United States, European economic integration, globalization, climate change and environmental economics, and the deconstruction of neoliberalism’s politico-economic project. He is a regular contributor to Truthout as well as a member of Truthout’s Public Intellectual Project. He has published scores of books and over 1,000 articles which have appeared in a variety of journals, magazines, newspapers and popular news websites. Many of his publications have been translated into a multitude of different languages, including Arabic, Chinese, Croatian, Dutch, French, German, Greek, Italian, Japanese, Portuguese, Russian, Spanish and Turkish. His latest books are Optimism Over DespairNoam Chomsky On Capitalism, Empire, and Social Change (2017); Climate Crisis and the Global Green New DealThe Political Economy of Saving the Planet (with Noam Chomsky and Robert Pollin as primary authors, 2020); The PrecipiceNeoliberalism, the Pandemic, and the Urgent Need for Radical Change (an anthology of interviews with Noam Chomsky, 2021); and Economics and the LeftInterviews with Progressive Economists (2021).
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Attie S. van Niekerk & Sytse Strijbos (Eds.) – We cannot continue like this: Facing modernity in Africa and Europe

The book is based on the view that the present trajectory of modern development cannot continue as it is now because it is ecologically unsustainable, it continues to enlarge the gap between rich and poor, and the decolonialisation movement has drawn our attention again to the specific role of religion, culture and value in human affairs and the need for a robust element of indigenisation and contextualisation. This book is strongly focused on the context of Africa, with two chapters that are written by authors from the Netherlands, for the purpose of presenting a North-South dialogue. The book contains reflection on approaches followed in building sustainable human communities in general and reflection on specific efforts to solve sustainability issues. It seeks to integrate academic reflection and insights gained from practical involvement with sustainability issues in local communities and low-income households, with contributions from Theology and Natural and Social Sciences.

Download the book (open access):

This book is the first result of a quite unique and emerging researc collaboration between three organisations, NOVA, the International Institute for Development and Ethics (IIDE) and the Centre for Faith and Community (CFC) that is housed at the Faculty of Theology, University of Pretoria. The central aim is to chart an innovative course in the debate on ‘sustainability and development’. NOVA and IIDE are independent entities that both want to operate as an intermediate between the university and broader society. Read more

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Chomsky: To Tackle Climate, Our Morality Must Catch Up With Our Intelligence

Noam Chomsky

This week, the World Meteorological Organization warned that the world has a 50 percent chance of seeing warming of 1.5 degrees above preindustrial levels in the next five years. Even those who view the glass as half full tend to agree that efforts undertaken so far by the world’s countries to combat the climate crisis, while significant in some respects, are not enough. Indeed, the global economy continues to rely extensively on fossil fuels, which still provide about 80 percent of the energy supply.

The warnings about an impeding climate catastrophe included in the second and third segments of the United Nations Intergovernmental Panel on Climate Change (IPCC) latest review of climate science, which were released on February 28 and April 4, 2022, respectively, went completely ignored amid the war in Ukraine and soaring energy costs.

In the United States, the Biden administration’s response to soaring gas prices was to renew oil and gas drilling on federal lands and to announce “the largest-ever release of oil from the strategic petroleum reserves.” The rest of the world has also responded with short-term thinking to the consequences of the war in Ukraine.

World-renowned scholar-activist Noam Chomsky grapples with the consequences of this short-term thinking amid escalating military tensions, in this exclusive interview for Truthout. Chomsky is the father of modern linguistics and one of the most cited scholars in modern history, and has published some 150 books. He is institute professor and professor of linguistics emeritus at the Massachusetts Institute of Technology and currently laureate professor at the University of Arizona.

The following transcript has been lightly edited for length and clarity.

C.J. Polychroniou: Noam, the war in Ukraine is causing unimaginable human suffering, but it is also having global economic consequences and is terrible news for the fight against global warming. Indeed, as a result of rising energy costs and concerns about energy security, decarbonization efforts have taken a back seat. In the U.S., the Biden administration has embraced the Republican slogan “drill, baby, drill,” Europe is set on building new gas pipelines and import facilities, and China plans to boost coal production capacity. Can you comment on the implications of these unfortunate developments and explain why short-term thinking continues to prevail among world leaders even at a time when humanity could be on the brink of an existential threat?

Noam Chomsky: The last question is not new. In one or another form, it has arisen throughout history.

Take one case that has been extensively studied: Why did political leaders go to war in 1914, supremely confident of their own righteousness? And why did the most prominent intellectuals in every warring country line up with passionate enthusiasm in support of their own state — apart from a handful of dissidents, the most prominent of whom were jailed (Bertrand Russell, Eugene Debs, Rosa Luxemburg and Karl Liebknecht)? It wasn’t a terminal crisis, but it was serious enough.

The pattern goes far back in history. And it continues with little change after August 6, 1945, when we learned that human intelligence had risen to the level where it soon would be able to exterminate everything.

Observing the pattern closely, over the years, a basic conclusion seems to me to emerge clearly: Whatever is driving policy, it is not security — at least, security of the population. That is at best a marginal concern. That holds for existential threats as well. We have to look elsewhere.

A good starting point, I think, is what seems to me to be the best-established principle of international relations theory: Adam Smith’s observation that the “Masters of Mankind” — in his day the merchants and manufacturers of England — are the “principal architects of [state] policy.” They use their power to ensure that their own interests “are most peculiarly attended to” no matter how “grievous” the effects on others, including the people of England, but most brutally the victims of the “savage injustice of the Europeans.” His particular target was British savagery in India, then in its early stages, already horrifying enough.

Nothing much changes when the crises become existential. Short-term interests prevail. The logic is clear in competitive systems, like unregulated markets. Those who do not play the game are soon out of it. Competition among the “principal architects of policy” in the state system has somewhat similar properties, but we should bear in mind that security of the population is far from a guiding principle, as the record shows all too clearly.

You are quite right about the horrific impact of the criminal Russian invasion of Ukraine. Discussion in the U.S. and Europe focuses on the suffering in Ukraine itself, quite reasonably, while also applauding our policy of accelerating the misery, not so reasonably. I’ll return to that.

The policy of escalating the war in Ukraine, instead of trying to take steps to end it, has a horrific impact far beyond Ukraine. As widely reported, Ukraine and Russia are major food exporters. The war has cut off food supplies to populations in desperate need, particularly in Africa and Asia.

Take just one example, the world’s worst humanitarian crisis according to the UN: Yemen. Over 2 million children face imminent starvation, the World Food Program reports. Almost 100 percent of cereal [is imported] “with Russia and Ukraine accounting for the largest share of wheat and wheat products (42%),” in addition to re-exported flour and processed wheat from the same region.

The crisis extends far beyond. Let’s try to be honest about it: Perpetuation of the war is, simply, a program of mass murder throughout much of the Global South.

That’s the least of it. There are discussions in purportedly serious journals about how the U.S. can win a nuclear war with Russia. Such discussions verge on criminal insanity. And, unfortunately, US-NATO policies provide many possible scenarios for quick termination of human society. To take just one, Putin has so far refrained from attacking the supply lines sending heavy weapons to Ukraine. It won’t be a great surprise if that restraint ends, bringing Russia and NATO close to direct conflict, with an easy path to tit-for-tat escalation that could well lead to a quick goodbye.

More likely, in fact highly probable, is slower death through poisoning of the planet. The most recent IPCC report made it crystal clear that if there is to be any hope for a livable world, we must stop using fossil fuels right now, proceeding steadily until they are soon eliminated. As you point out, the effect of the ongoing war is to end the far-too-limited initiatives underway, indeed to reverse them and to accelerate the race to suicide.

There is, naturally, great joy in the executive offices of the corporations dedicated to destroying human life on Earth. Now they are not only freed from constraints and from the carping of annoying environmentalists, but they are lauded for saving the civilization that they are now encouraged to destroy even more expeditiously. Arms producers share their euphoria about the opportunities offered by the continuing conflict. They are now encouraged to waste scarce resources that are desperately needed for humane and constructive purposes. And like their partners in mass destruction, the fossil fuel corporations, they are raking in taxpayer dollars. Read more

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Beeldvorming in Berichtgeving; Joden toen en Moslims nu

“Heb ik, in strijd met uw verwijt, de Nederlandsche gastvrijheid in het verleden dankbaar herdacht. Thans echter is van gastvrijheid geene sprake meer, want gij en ik zijn beide staatsburgers met gelijke rechten en plichten. Ik ben niet uw gast en gij zijt niet mijn gastheer – maar gesteld eens, gij waart het, dan neemt gij de honneurs al vrij gebrekkig waar” (Open brief van A.C. Wertheim aan L.W.C. Keuchenius. Algemeen Handelsblad, 24 januari, 1891).

“Ik vraag me af of we pas acceptabel zijn voor de VVD als we ons geloof vaarwelzeggen. Moeten we eerst vrijzinnig worden. Wij zijn geen gastarbeiders en al helemaal geen gast. Wij zijn Nederlanders” (Karacaer, 2004).

Met het “Ik ben niet uw gast en gij zijt niet mijn gastheer” reageert het liberale Eerste Kamerlid Wertheim (1832-1897) via een open brief vol zelfvertrouwen op de verwijten van het antirevolutionaire Tweede Kamerlid Keuchenius (1822-1893). Subtiel laat Wertheim weten dat hij niet gediend is van de door Keuchenius toebedachte positie van joden, aan het einde van de 19de eeuw, als gasten en tweederangsburgers in de Nederlandse samenleving. Zij zijn staatsburgers met gelijke rechten en plichten. Een vergelijkbaar citaat “Wij zijn geen gastarbeiders en al helemaal geen gast.” verschijnt ruim een eeuw later in het dagblad Trouw over de positie van moslims in de Nederlandse samenleving. Dit citaat van de toenmalig Milli Görüş directeur Haci Karacaer, is een reactie op het liberale VVD Kamerlid Hirsi Ali. Karacaer maakt door het stellen van de (retorische) vraag of moslims pas acceptabel zijn als ze het geloof vaarwelzeggen, de ervaring vanondergeschiktheid nog zichtbaarder dan Wertheim destijds deed.

Beiden reageren op de positie die zij krijgen toegewezen als gast in de samenleving. Hebben zij dan geen gelijke rechten, zoals Wertheim stelt, of hebben zij wel gelijke rechten, maar moeten zij zich toch eerst aanpassen voordat zij echt gelijk zijn zoals Karacaer vermoedt. Er zijn verschillen tussen beide reacties. Wertheim en Karacaer maken deel uit van twee verschillende religieus etnische gemeenschappen en tussen beide reacties bestaat een tijdsverschil van ruim een eeuw. Toch zijn er ook grote overeenkomsten in hun reacties. Zij reageren op de ondergeschikte positie die anderen (Keuchenius en Hirsi Ali) hen, als joden respectievelijk moslims, in de Nederlandse samenleving toewijzen en zij gebruiken nieuwsbladen [De omschrijving ‘nieuwsbladen’ wordt gebruikt, in plaats van de gebruikelijkere omschrijvingen ‘dagbladen’ of ‘kranten’, omdat één van de onderzochte bladen een weekblad is] als platform om hun reacties te uiten, terwijl zij geen van beiden journalist zijn.

Het lijkt oude wijn in nieuwe zakken. Natuurlijk, de Nederlandse samenleving aan het eind van de 19e eeuw is niet de huidige Nederlandse samenleving, en joden en moslims behoren niet tot dezelfde religieus etnische gemeenschap. Maar vervang in een 19e-eeuws nieuwsbericht over joden de woorden joden en synagoge door moslims en moskee, pas het woordgebruik aan het huidige Nederlands aan en honderd jaar oud nieuws kan opnieuw als een 21e-eeuwse actualiteit worden uitgevent.

Waarom onderzoek ik de berichtgeving over juist deze groepen, joden en moslims en waarom ben ik geïnteresseerd in de beeldvorming over hen in nieuwsbladen? Wat beide groepen, ondanks grote verschillen, gemeen hebben is dat ze zich een plaats wilden en willen verwerven binnen de Nederlandse samenleving.
Er bestaan op het eerste gezicht veel overeenkomsten tussen de huidige berichtgeving over moslims en de toenmalige berichtgeving over joden, onder meer in de vaak negatieve en problematische boodschap die in de berichten doorklinkt. In hoeverre zijn deze overeenkomsten nog steeds zichtbaar als de berichtgeving systematisch over een langere periode wordt onderzocht? En in hoeverre bestaan er binnen beide perioden verschillen tussen nieuwsbladen in hun berichtgeving? Deze vragen vormden de aanleiding voor mijn onderzoek waarbij ik de berichtgeving over moslims tussen 1990 en 2013 en de berichtgeving over joden tussen 1890 en 1910 systematisch analyseer en vergelijk.

De manier waarop nieuwsbladen over moslims en over joden schrijven, wordt medebepaald door bewuste en onbewuste keuzes die gemaakt worden bij de productie van nieuws door o.a. journalisten, redacties en nieuwsorganisaties (Galtung en Ruge, 1965). Door de vergelijking kunnen deze keuzes en selecties aan het licht komen. Het gaat hier om keuzes die gemaakt zijn over de onderwerpen of personen die ter sprake komen, de mensen die aan het woord gelaten worden en de gebeurtenissen en gedragingen die aanleiding waren voor een bericht. Wanneer in de berichten over moslims steeds dezelfde onderwerpen en personen aan bod komen, dan is het aannemelijk dat bij de productie van het nieuws voortdurend dezelfde keuzes zijn gemaakt. Wanneer de berichtgeving tussen nieuwbladen niet veel verschilt dan zijn de keuzes over de inhoud van het bericht zeer waarschijnlijk niet exclusief door de journalisten, de redactie of elders binnen de nieuwsorganisatie, maar buiten het nieuwsblad gemaakt. Het nieuwsblad functioneert in een dergelijke situatie vooral als een doorgeefluik van het nieuws.

In de berichtgeving kan elke beschrijving van moslims en joden worden onderzocht, maar in mijn onderzoek gaat het om de beschrijvingen waarin het nieuwsblad niet alleen benadrukt waarover (een onderwerp, persoon of gebeurtenis) het de lezer informeert, maar daarbij ook aangeeft wat (een interpretatie) de lezer daarvan moet denken of vinden (Entman, 2007). Ik ben op zoek naar specifieke interpretaties van de positie van moslims en joden in de samenleving.
Deze interpretaties maken deel uit van een min of meer gesloten (samenhangend) geheel van interpretaties, resulterend in een beoordeling van nieuws, die ik in het vervolg omschrijf als normatieve referentiekaders. Deze referentiekaders beschouw ik als normatief omdat zij richtinggevend zijn voor de wijze waarop nieuwsbladen onderwerpen, personen en/of gebeurtenissen beschrijven. Wanneer ik deze referentiekaders vaak en met enige regelmaat in de berichtgeving aantref, dan spreek ik van beeldvorming. Beeldvorming die ook zichtbaar kan worden door de aan de referentiekaders gerelateerde aandacht voor bepaalde onderwerpen, personen en gebeurtenissen. Het zijn deze vaste patronen en kenmerken die ik in de berichtgeving over moslims en joden wil achterhalen.

Deze beeldvorming kan per nieuwsblad verschillen en na verloop van tijd veranderen. Berichtgeving en de beeldvorming die daaraan ten grondslag ligt, draagt in een belangrijke mate bij aan de meningsvorming van de lezer en de publieke opinie (Entman, 2007; McCombs, 2004; Lippmann, 1961). Het systematisch onderzoek naar beeldvorming in berichtgeving over moslims en joden kan ons inzicht verschaffen in de rol die media spelen bij het ontstaan of het verminderen van spanningen rond de positie van minderheidsgroepen in de samenleving.
Dit proefschrift is geen media-effect studie, dus dit onderzoek richt zich niet op de feitelijke beïnvloeding van de publieke opinie door berichtgeving.

Voor de inhoudelijke analyse heb ik voor beide perioden een selectie van berichten uit nieuwsbladen gemaakt. De berichten over moslims uit de periode 1990-2013 zijn afkomstig uit de vijf belangrijkste landelijke dagbladen met een betalend lezersbestand: NRC Handelsblad, Algemeen Dagblad, Trouw, De Volkskrant en De Telegraaf (Bakker & Scholten, 2014). Het gaat om een groot, maar niet volledig, bestand van digitaal beschikbare artikelen. De berichten over joden uit de periode 1890-1910 zijn afkomstig uit: Algemeen Handelsblad, De Telegraaf, De Tijd, De Standaard, Het Volk en Nieuw Israelietisch Weekblad.

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Bruce Springsteen – Chimes Of Freedom (East Berlin 1988)

July 1988. One year before the fall of the Berlin wall, between 200.000 and 300.000 east-berliners witnessed this historical concert. In his speech, they recommended him not to say the word “wall” so he changed it for “barriers”. Epic historical moment.

GERMAN: Es ist schön in Ost-Berlin zu sein. Ich möchte euch sagen ich bin nicht hier für oder gegen eine Regierung, ich bin gekommen um rock’n’roll zu spielen für Ost-Berlinern, in der Hofnung dass eines Tages alle Barrieren obgeriesen warden.

ENGLISH: It’s nice to be in East Berlin. I want to tell you that I’m not here for or against any government, I have come to play rock’n’roll for the East-Berliners, in the hope that one day all barriers will be torn down.

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Besame Mucho – Een saxofonist verstript

De muziek van de film Ascenseur pour l’échafaud uit 1958 – regie Louis Malle – is bekender dan de film zelf. Miles Davis maakte de soundtrack, die niet alleen bij jazzliefhebbers bekend is. Vaak is de muziek te horen als achtergrond bij documentaires of televisiereportages. Het onmiskenbare trompetspel van Davis wordt afgewisseld met melancholische saxofoonklanken. Er ontstaat een serie lang uitgesponnen saxofoon- en trompetsolo’s met een simpel, telkens terugkerend thema, zonder echte melodie, wat zich eindeloos lijkt te herhalen.
Filmkijkers herinneren zich vooral deze muziek bij de scènes waarin een wanhopige Jeanne Moreau, op hakjes, verdwaasd over de beregende kinderhoofdjes van straten in Parijs beweegt. Het zijn ook de enige beelden uit de film die blijven hangen. Zonder de muziek van Miles Davis zou de film waarschijnlijk al lang in de vergetelheid zou zijn geraakt.

Film noir
Ascenseur pour l’échafaud is de eerste lange speelfilm van regisseur Louis Malle (1932-1995). Het is een in zwart/wit gedraaide film noir die bij vlagen hitchcock-achtig aandoet.
Een vrouw – Jeanne Moreau in de rol die haar doorbraak zou betekenen – en haar minnaar zijn van plan haar echtgenoot te vermoorden. Het plan dreigt te mislukken wanneer de minnaar opgesloten raakt in een lift in een verder verlaten kantoorgebouw en zo zijn afspraak met de vrouw misloopt. Wanhopig dwaalt ze ’s nachts door een uitgaanswijk van Parijs, in café’s en nachtclubs op zoek naar haar minnaar.

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    Rozenberg Quarterly aims to be a platform for academics, scientists, journalists, authors and artists, in order to offer background information and scholarly reflections that contribute to mutual understanding and dialogue in a seemingly divided world. By offering this platform, the Quarterly wants to be part of the public debate because we believe mutual understanding and the acceptance of diversity are vital conditions for universal progress. Read more...
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