Frantz Fanon: Black Skin, White Mask [documentary]

Frantz Fanon, also known as Ibrahim Frantz Fanon, was a French West Indian psychiatrist and political philosopher from the French colony of Martinique, whose works are influential in the fields of post-colonial studies, critical theory and Marxism.

Filmmaker and installation artist, Isaac Julien CBE RA, was born in 1960 in London, where he currently lives and works. His multi-screen film installations and photographs incorporate different artistic disciplines to create a poetic and unique visual language. His 1989 documentary-drama exploring author Langston Hughes and the Harlem Renaissance titled Looking for Langston garnered Julien a cult following while his 1991 debut feature Young Soul Rebels won the Semaine de la Critique prize at the Cannes Film Festival.

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The Initiative For Fair Open Access Publishing In South Asian Studies ~ The 2020 Manifesto

The 2020 Manifesto for Fair Open Access Publishing in South Asian Studies

Profiteering and restricted access have led to a crisis in academic publishing. The Fair Open Access movement is best promoted by mobilizing individual disciplines. With this manifesto, we, an open group of scholars of classical and modern South Asian Studies, declare our support for Fair Open Access publishing.

§1  As is well known, the impact of publications is very often contingent on factors independent of the quality of the research or the competence of the authors. This includes that the research is published in a renowned journal (or other publication medium), by a renowned editor, or – and this has become a major problem – by a prestigious publishing house.

§2  Most of the prestigious publication media are nowadays controlled by a small number of profiteering international publishers. These companies often sell their products at unjustifiably high prices. Much of the editorial work, on the other hand, is outsourced to researchers (or their co-workers, assistants, employees, secretaries etc.). Because they depend on the prestige capitalized on by the publishers, they generally do this without payment. This situation has led to a real crisis in academic publishing.

§3  The Open Access (OA) movement is a reaction to this development: the advance of digitization has made it easy to make the results of research freely available on the internet. OA publishing offers free access to research, regardless of an individual’s financial means or affiliation with a subscribing institution. In the OA model, the individual reader does not pay (except, of course, in the case of printed works). Instead, the publication costs are borne by universities, libraries, scholarly societies, professional associations or other scholarly institutions. While in the wake of this development a number of institutions have founded in-house publishing projects, some commercial publishers have started to offer OA as well.

§4  In order to compensate for the revenue losses resulting from the free availability of OA publications, however, some profiteering publishers have begun to calculate special fees – imposed on the authors or their institutions. Most often, these fees are unjustifiably high and overcompensate for the production costs. As a growing number of academic institutions nowadays demand that the publications of their employees be OA, they are willing to pay these fees. They even regularly schedule a special budget to finance the publishers.

§5  Ultimately, however, it is the tax payers who have to pay, often several times: funding for research and researchers, library budgets for subscription fees, acquisition of overpriced books, processing costs charged by the publishers for OA publications etc. The only reason this system functions is that researchers and their institutions are dependent on the prestige that profiteering publishers have capitalized on for commercial benefit.

Go to (incl. List of Publishers & Journals): https://foasas.org

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De Berchrede fan it Flakke Lân

Fryslân DOK
De Berchrede fan it Flakke Lân.

Tinkers formulearje in perspektyf foar de maatskippij nei de Coronacrisis. Hokker ynsjoggen kinne wy meinimme nei de takomst?

Sjoch bygelyks: De Berchrede fan Theunis Piersma:
https://www.demoanne.nl/de-berchrede-fan-theunis-piersma/

“Sa lang’t ik biolooch bin, al wer 40 jier, libje ik mei it besef dat ús wrâld ekologysk nei de barrebysjes giet. Ik wie my tige bewust dat, lang om let, ek de minsken út rike lannen dat fiele soene. Ik frege my ôf, wat sil ik der sels noch fan meimeitsje? Ik haw my de ôfrûne 20 jier geregeldwei yn ’t fel knypt en my fernuvere dat it eins sa goed giet, dat wy allegearre sa blier en blynwei trochlibje. Fansels, de ‘wanden’ hongen grôtfol mei ‘tekens’, mar wat gie it de measten fan ús dochs goed, wat koene wy lekker en goedkeap de wrâld oer reizgje om sa, nei in ritsje Schiphol en in dei of wat ‘langparkeren’, geregeldwei te ûntsnappen nei plakken mei mear romte en mear lânskip as thús.

No is it dan safier. In krisis as dy fan corona is al withoefaak troch firologen oankundige, mar ynienen komt er ús oer it mad en ynienen liket dat ‘it nei de bliksem gean’ him yn fleanende faasje ûntjout. Soks giet dus net stadich, soks rôlet oer jin hinne! Soks is as de see dy’t nei in dyktrochbraak it doarp ynienen yn it klotsende wetter set.

Ik sit thús, en folgje mei ynhâlden siken it nijs. Ik strún it ynternet ôf op syk nei ferstannich praat. It reint moaie, djippe bespegelingen. Want yn in krisis is neitinke en nij tinken nedich, en it moaie is dat sok frij tinken dan ynienen mei! Miskien wol oanmoedige wurdt. Kin ik dan einliks sizze wat ik op myn hert haw? En soe der no wol lústere wurde?”

Of De berchrede fan Oeds Westerhof:
https://www.demoanne.nl/de-berchrede-fan-oeds-westerhof/

“De flinter is in flearmûs wurden. As in orkaan fljocht it coronafirus oer de wrâld. Wa’t sûn is wurdt siik, wa’t swak is ferstjert. Dat jildt foar minsken en likegoed ek foar bedriuwen. It binne ûnwisse tiden foar elk, behalve dan foar ûnheilsprofeten, wûnderdokters, predikers fan het eind der tijden, synisy, utopisten en oare selskroane keningen fan de wissichheid.

Ik wit net wat dizze coronakrisis foar ús betsjutte sil. Ik ha in krisis fan dizze omfang nea meimakke. Myn gefoel komt it tichtst by de tiid fan Tsjernobyl en de útbraak fan aids. Dat wiene ek fan dy ûnsichtbere meunsters. De ynternasjonale spanning liket wat mear op dy fan 9-11, wylst de ekonomyske panyk wat mear oan de bankekrisis tinken docht. Eins komme al dy dingen gear yn de coronakrisis. Hoe’t it komt, dat witte we net, mar we binne yn gefaar.”

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Unesco ~ Global Open Access Portal ~ Caribbean Countries ~ English & French Speaking

UnescoThe University of West Indies (UWI) has a leading role in open access initiatives in the region. UWI is a multi campus University, with major campuses situated in Jamaica (Mona), Trinidad & Tobago (St. Augustine) and Barbados (Cave Hill). UWI at Mona offers online open access to full-text scholarly output from UWI within its MORD-Mona Online Research Database and institutional repository registered in OpenDOAR. UWI Libraries and UWI Digital Library Services Centre (DLSC) at the St. Augustine Campus, manage an institutional repository of UWI. UWI is also a member of the Networked Digital Library of Theses and Dissertations (NDLTD).

In ROAR and in OpenDOAR, are registered the repositories of the University of West Indies, the Public Digital Library e-Jamaica, and MANIOC. No mandates registered in ROARMAP.
In the Caribbean, open access initiatives promote regional collaboration and integration of digital collections, with support from foreign and international agencies for digitization and preservation of patrimonial documents and preserving memories, examples:
The Digital Library of the Caribbean (dLOC), established in 2004, is an open access cooperative, multilingual and multi-institutional digitization project of partners within the Caribbean and circum-Caribbean that provides users with open access to Caribbean cultural, historical and research materials held in archives, libraries, and private collections.
Another example of cross-institutional open access initiative is MANIOC, a scientific and cultural open access repository specializing on the Caribbean, the Amazon, the Guyana Plateau and regions or areas of interest related to these territories.

Several digital libraries from the region offer open access to special collections digitized because of their cultural, historical and research significance for countries in the Caribbean, ex.: National Library and Information System Authority (NALIS) Digital Library of Trinidad and Tobago, Digital Collections at University of West Indies St. Augustine in Trinidad and Tobago, National Library of Jamaica Digital Collections, among other.

For subject open access initiatives, several examples can be mentioned:

On legislation:
CARIBLEX, the International Labor Organization’s database of national labour legislation for the 13 ILO member States of the English- and Dutch-speaking Caribbean is maintained by the ILO’s Subregional Office for the Caribbean.
Carilaw (Caribbean Law Online) coordinated by the Faculty of Law Library, Cave Hill Campus of the University of the West Indies.

Go to: http://www.unesco.org/the-caribbean

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Walking Stories

Cover 'Walking Stories'Lisa, a fragile Indonesian woman, walked along the paths of Saint Anthony’s park. Saint Anthony is a mental hospital. Lisa was dressed in red, yellow and blue; I was looking at a painting of Mondriaan, of which the colours could cheer someone up on a grey Dutch day. She had put on all her clothes and she carried the rest of her belongings in a grey garbagebag. She looked like she was being hunted, mumbling formulas to avert the evil or the devils. I could not understand her words, but she repeated them with the rustling of her garbage bag on the pebbles of the path.

When she arrived at an intersection of two paths where low rose hips were blossoming, she stopped and went into the bushes. She lifted all her skirts and urinated; standing as a colourful flower amidst the green of the bushes and staring into the sky. A passer-by from the village where Saint Anthony’s has its headquarters would probably have pretended not to see her, knowing that Lisa was one of the ‘chronic mental patients’ of the wards. Or, urinating so openly in the park may be experienced as a ‘situational improperty’, but as many villagers told me: ‘They do odd things, but they cannot help it.’ The passer-by would not have known that Lisa was a ‘walking story’, that she had ritualised her walks in order to control the powers that lie beyond her control. Lisa was diagnosed with ‘schizophrenia’ and she suffered from delusions. When she had an acute psychosis, she needed medication to relieve her anxiety. Her personal story was considered as a symptom of her illness. That was, in a nutshell, the story of the psychiatrists of the mental hospital. Her own story was different. Lisa was the queen of the Indies and she had to have offspring to ensure that her dynasty would be preserved. She believed at that day that she was pregnant and that the magicians would come and would take away her unborn baby with a needle. To prevent the abortion, she had to take refuge in the park and carry all her belongings with her.

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Analysis Of Logical Fallacies In Debates Regarding Gender Issues In The 16th Lok Sabha

Abstract
The 543 members of the Lok Sabha are supposed to replicate the voice of 133 crore Indians. The unparalleled importance of the Lok Sabha makes it important for us to scrutinize the nature and form of arguments presented in it. This paper uses the concept of logical fallacies to do the same. It picks up the debates on four different bills, spread across five days of Lok Sabha sittings. The debates on the chosen bills – the Maternity benefit (Amendment) Bill 2016, the Criminal Law (Amendment) Bill 2018, the Trafficking of Persons (Prevention, Protection and Rehabilitation) Bill 2018 and the Rights of Transgender Persons Bill 2014, mark out the most important Lok Sabha discussions on gender and gender related issues in the first five years of Sri Narendra Modi’s Prime Ministership. The paper points out the logical fallacies committed in them, tries to understand why they were committed and explores what those fallacious arguments indicate with regard to the beliefs and ideologies of the parliamentarians. It shows how the chains of logic in the representatives’ arguments break down as a result of their preconceived notions and biases, lack of information and most importantly- deep seated patriarchy.

Key Words: logical fallacy, gender, parliament, debate, women, transgenders, society

Introduction
During discussions on bills, members speak for a bill, against a bill, or a take a position which is somewhere in between the two. Whichever the case, the members attempt to justify their positions using arguments. These arguments mostly contain valid reasonings or follow a proper logical chain where the premises lead to the conclusions. Sometimes however, the arguments are invalid- the premises in them might not logically lead to the conclusions, they might involve improper assumptions, or they might try to divert the attention from the point of concern. When there are such problems in the reasoning in an argument, the argument is called logically fallacious. Work in the field of pointing of out logically fallacious arguments and classifying them started with Aristotle [i] , and the field has expanded and developed since. “A fallacious argument, as almost every account from Aristotle onwards tells you, is one that seems to be valid but is not so” (Hamblin 1970: 12). In these arguments, the premises don’t lead to the conclusions and there is a mistake in reasoning (Copi, et. al. 2014: 109-110). These arguments have been classified into types considering their individual natures and scopes [ii]. A most common type for example, often found in political arguments is the Ad Hominem fallacy . Here the argument is aimed against the people holding the differing opinion and not the opinion in itself, although “the character of an adversary is logically irrelevant to the truth or falsity of what that person asserts, or to the correctness of the reasoning employed” (Cohen and Nagel 1998: 107).

It is mostly manifested in the form of personal attacks, or as it is called in the political arena-‘mudslinging’. Parliamentarian Shri Tathagata Satpathy for example, in the debate on the Maternity Benefit (Amendment) Bill 2016, dated 9th March 2017 says, “We have been kind of overburdened, bored and sick of this Government just throwing these economy-related Bills on the House and on all of us: the torture of making business easy for a few handful people, who will make money to be paid to political parties, and we are bearing the brunt of passing all those laws which will help a handful of Indians, not the large number of Indians” (130). Regardless of the truth or falsity of his claims, the kind of economic policies pursued by the government has no bearing on the merits/demerits of the bill at hand. The parliamentarian, by saying the above is trying to discredit the character of the supporters of the bill but provides no arguments for or against the bill in itself. Again, during the debate on the Criminal Law (Amendment) Bill 2018 dated 30 July 2018, Professor Saugata Roy said, “I thought for one day, whether what they were saying is right, whether we are proving ourselves to be blood thirsty, thirsty by asking for death penalty for rapists. Then, my conscience told me, no. Those who rape children of 16 or 12 years, do not deserve any mercy. Let them die, if it is proved. That is why, I support this bill. This is not being blood thirsty. This is being just” (244). There might be good enough reasons for supporting capital punishment for serious crimes but here Prof. Roy relies solely on his feelings and what he thinks his ‘conscience’ told him. Such arguments appeal to the hearer’s emotions more than their reasoning, and commit the fallacy called ‘appeal to emotion’ (Wrisley 2018: 98-101). While emotions might be important parts of arguments, an argument solely resting on the waves of emotions and lacking any concrete base of logical reasoning is deemed to be fallacious.
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