person:graham

L’avenir de notre politique répressive mondiale. Par Graham E. Fuller
▻https://www.les-crises.fr/lavenir-de-notre-politique-repressive-mondiale-par-graham-e-fuller

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Trump : Tanguant vers une nouvelle politique étrangère ? Par Graham E. Fuller
▻https://www.les-crises.fr/trump-tanguant-vers-une-nouvelle-politique-etrangere-par-graham-e-fuller

University of Glasgow publishes report into historical slavery

The University of Glasgow has published a comprehensive report into the institution’s historical links with racial slavery.

The study acknowledges that whilst it played a leading role in the abolitionist movement, the University also received significant financial support from people whose wealth at least in part derived from slavery in the 18th and 19th centuries.

The Slavery, Abolition and the University of Glasgow report, co-authored by Professor Simon Newman and Dr Stephen Mullen, both from the University of Glasgow, follows a year-long investigation into bequests, support and other ways the University might have benefited from slavery-related wealth.

It estimates the present-day value of all monies given to the University which might have been fully or partly derived from slavery to be in the order of tens of millions of pounds, depending on the indexation formula.

The University has now agreed a proactive programme of reparative justice which includes the creation of a centre for the study of slavery and a memorial or tribute at the University in the name of the enslaved.

The University is also working with the University of the West Indies (UWI) and hopes to sign a Memorandum of Understanding to strengthen academic collaboration between the two institutions.

Professor Sir Anton Muscatelli, Principal and Vice-Chancellor of the University of Glasgow, said: “The University of Glasgow has a proud record of anti-slavery activity including petitioning Parliament to abolish slavery and awarding an honorary degree to the emancipationist, William Wilberforce. Glasgow also educated James McCune Smith, a formerly enslaved New Yorker who became the first ever African American to receive a medical degree.

“This report has been an important undertaking and commitment to find out if the University benefitted from slavery in the past. Although the University never owned enslaved people or traded in the goods they produced, it is now clear we received significant financial support from people whose wealth came from slavery.

“The University deeply regrets this association with historical slavery which clashes with our proud history of support for the abolition of both the slave trade and slavery itself.

“Looking to the future, the University has set out a programme of reparative justice through which we will seek to acknowledge this aspect of the University’s past, enhance awareness and understanding of historical slavery, and forge positive partnerships with new partners including the University of the West Indies.”

The University will also work to further enhance awareness and understanding of the history and its connections to both slavery and abolitionism.

Professor Simon Newman, the University of Glasgow report’s co-author, said: “The University of Glasgow has made history in the UK today by acknowledging that alongside its proud history of abolitionism is an equally significant history of financially benefitting from racial slavery. In doing this, Glasgow follows in the footsteps of leading American universities which have confronted the role of slavery in their histories.

“The University of Glasgow is an institution that grew in a city tied to the trade in tobacco, sugar and cotton, all of which were initially produced by enslaved Africans. Launching an in-depth investigation to look at how the University might have benefited from the profits of racial slavery was, in my opinion, a brave decision. But it is a decision rooted in the core values of an educational institution dedicated to the pursuit of truth and social justice.

“I am delighted that we have acknowledged our past, albeit indirect, ties to racial slavery and been inspired to develop new and exciting opportunities and collaborations for students and academics alike as part of a rolling programme of reparative justice.”

One of the three external advisors to the slavery report was Professor Sir Hilary Beckles, the Vice Chancellor of the University of the West Indies; along with Professor Sir Geoff Palmer, a leading civil rights and equality campaigner and Graham Campbell, a Glasgow City Council councillor and an activist for African-Caribbean issues in Scotland.

Professor Sir Hilary Beckles said: “I have looked closely at the report, reading it within the context of the University of Glasgow-University of the West Indies framework for mutual recognition and respect.

“The approach adopted by the University of Glasgow is commendable and is endorsed by the UWI as an excellent place to begin. Both universities are committed to excellent and ethical research, teaching and public service.

“I celebrate colleagues in Glasgow for taking these first steps and keenly anticipate working through next steps.”

The University has accepted the recommendations in the report. This commits it to:

Publish the Senior Management Group’s statement of July 2016, along with the final version of the report detailing the research and conclusions of the research into how the University benefited from the profits of historical slavery, and a statement describing the reparative justice actions to be undertaken by the University.
Strive to increase the racial diversity of students and staff and to reduce the degree attainment gap, in line with the University of Glasgow’s Equality and Diversity Policy. This will include awarding scholarships to BAME students of Afro-Caribbean descent to help address their under-representation in the University.
Pursue the negotiation and signing of a Memorandum of Understanding between the University of Glasgow and the University of the West Indies, designed to fit the needs and requirements of UWI staff and students, while working in alignment with the educational and research objectives of the University of Glasgow.
Create an interdisciplinary centre for the study of historical slavery and its legacies, including modern slavery and trafficking.
Inaugurate a named professorship, a rotating post to be awarded to University of Glasgow academics undertaking significant research relevant to historical and modern slavery and reparative justice.
Name a major new University building or space to commemorate a significant figure, perhaps James McCune Smith, with appropriate signage and public-facing information.
Add a commemorative plaque to the Gilbert Scott Building, explaining that this was the site of the house of Robert Bogle, a West India merchant who owned many enslaved people, and who was one of a number of people who made money from slavery and who then later donated funds for the construction of the building.
Develop a Hunterian exhibition exploring the often unknown and unexpected ways in which some items within the collections are related to the history of racial slavery.
Develop a creative arts and sciences series (under the auspices of the new centre), with performances, events and lectures.

▻https://www.gla.ac.uk/news/headline_607154_en.html

#esclavage #histoire #rapport
cc @reka

Ici pour télécharger le rapport :
▻https://www.gla.ac.uk/media/media_607547_en.pdf

Autres documents sur l’esclavage sur le portail de l’université de Glasgow :
▻https://www.gla.ac.uk/schools/humanities/slavery

Ca y est, j’ai résumé tout ça dans ma chronique hebdomadaire :

ELO#336 - Queen of Soul Forever
Dror, Entre Les Oreilles, le 22 août 2018
▻http://entrelesoreilles.blogspot.com/2018/08/elo336-queen-of-soul-forever.html

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Par rapport à tout ce que j’ai déjà raconté ici, pas grand chose de neuf si ce n’est une meilleure mise en page, quelques mp3 et quelques liens en plus...

#Aretha_Franklin #Musique #Soul #mort_en_2018

Les intentions comptent plus que les armes. Par Graham E. Fuller
▻https://www.les-crises.fr/les-intentions-comptent-plus-que-les-armes-par-graham-e-fuller

Dans quel but les États-Unis se battent-ils en Syrie ? Par Graham E. Fuller
▻https://www.les-crises.fr/dans-quel-but-les-etats-unis-se-battent-ils-en-syrie-par-graham-e-fuller

Corée: le phénomène Kim Jong Un, par Graham E. Fuller
▻https://www.les-crises.fr/coree-le-phenomene-kim-jong-un-par-graham-e-fuller

Qui contient qui ? Par Graham E. Fuller
▻https://www.les-crises.fr/qui-contient-qui-par-graham-e-fuller

Attivarsi ovunque contro le frontiere assassine

Guido Viale, presidente dell’#Osservatorio_solidarietà della #Carta_di_Milano, ha aperto i lavori della conferenza Solidarietà attraverso i confini, il 25 marzo a Fa’ la cosa giusta, illustrando semplicemente che la viva voce dei tanti protagonisti presenti avrebbe dato il senso dell’iniziativa oggi ancora più importante dopo il sequestro della nave di Proactivia Openarms operato in dispregio delle leggi italiane e internazionali come atto intimidatorio contro chi nel pieno rispetto delle leggi e dei Diritti umani è impegnato per salvare vite umane che i governi della Fortezza Europa, Italia in testa, vorrebbero si concludessero senza clamore in fondo al mare nostrum. Dopo una sintetica illustrazione di Daniela Padoan delle attività dell’Osservatorio solidarietà e una poesia di Ahmed, letta da Denise Rogers, una ragazza argentina che ha dato voce ai tanti migranti morti, si sono susseguite le testimonianze da Ventimiglia, Bolzano, Lesbo, Atene, Como formando un quadro tragico della situazione ma dimostrando anche che c’è un’Europa della solidarietà e dei diritti che lotta contro leggi e governi custodi implacabili di frontiere assassine.

▻https://ecoinformazioni.wordpress.com/2018/03/25/attivarsi-ovunque-contro-le-frntiere-assassine

#solidarité #mer #terre #Méditerranée #Alpes #frontière_sud-alpine #criminalisation_de_la_solidarité #délit_de_solidarité #sauvetage

J’aimerais ici reprendre les propos de Charles Heller, qui ont été publié dans une interview dans Libé :

Ceux qui ont imposé le contrôle des frontières de l’espace européen utilisent le terme de #integrated_border_management, la « #gestion_intégrée_des_frontières » : il ne suffit pas de contrôler la limite de la frontière territoriale, il faut contrôler avant, sur et après la frontière. La violence du contrôle s’exerce sur toute la trajectoire des migrants. De la même manière, les pratiques de solidarité, plus ou moins politisées, s’exercent sur l’ensemble de leur trajectoire. On pourrait imaginer une « #solidarité_intégrée », qui n’est pas chapeautée par une organisation mais qui de fait opère, petit bout par petit bout, sur les trajectoires.

▻https://www.pacte-grenoble.fr/sites/pacte/files/files/liberation_20171215_15-12-2017-extrait.pdf
cc @isskein

Know Thy Selves
▻https://hackernoon.com/know-thy-selves-cff065e7eef4?source=rss----3a8144eabfe3---4

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Simple Ways to Optimise for Maximum ProductivityLike the development stages of a child, there are various phases we go through when bringing new ideas to life.Nearly 100 years ago, social psychologist Graham Wallas proposed that the creative process adhered to a four-stage cycle: Preparation (readying your cognitive muscles for new ideas), incubation (letting your mind unwind), illumination (letting your ideas crystalise), and verification (unleashing your ideas into the world).Graham Wallas, 1926Throughout the year, weeks, and even days — we float through, and in between, these various phases of conscious and unconscious creative work. You circle back again and again in an endless iterative cycle. Before long, not only do you feel (and verify) that you’re doing your best work, you also (...)

#productivity #careers #future-of-work #self-awareness #self-improvement

Graham au Wall Street Journal : il est urgent d’aider #Israël à massacrer des #civils libanais.
▻http://thehill.com/homenews/senate/378130-graham-after-unnerving-visit-to-middle-east-iran-is-winning

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Avec un ennemi pareil le Hezbollah a-t-il besoin d’amis ? Des mensonges aussi scandaleux sont le meilleur moyen pour réunir un maximum de personnes derrière lui, aussi diverses que ces personnes puissent être.

“The Israel Defense Forces informed us that Hezbollah - with Iran’s help - is manufacturing precision-guided weapons there. Under the nose of Unifil, there are thousands of intermediate-range rockets and missiles pointed at Israel,” Graham said, referring to the United Nations Interim Force in Lebanon. "Soon Israel will have to attack these rocket sites, which Hezbollah has integrated into civilian infrastructure such as apartment buildings, schools and hospitals.

#assassins #criminels #Etats-Unis

“Hate Speech” Does Not Incite Hatred - Quillette
▻http://quillette.com/2018/01/18/hate-speech-not-induce-hatred

The United States Supreme Court has recently reaffirmed that “[s]peech that demeans on the basis of race, ethnicity, gender, religion, age, disability, or any other similar ground” is protected under the First Amendment of the United States Constitution. However, the protections of the First Amendment extend only to government efforts to punish or censor speech. Private entities remain free to take action against people who engage in speech which ostensibly demeans others, and private actors from Harvard University to Facebook and Twitter have punished or censored individuals whose speech they have found to be “hateful.”

Those who advocate the censorship of so-called “hate speech” claim that it causes various ills, but perhaps the most common claim is that “hate speech” engenders hatred towards particular groups, and thereby causes violence against members of those groups. Such claims have been particularly common in recent years, and have included allegations that “anti-police hate speech” on the part of Black Lives Matters supporters has led to violence against police officers; that Donald Trump’s campaign rhetoric has led to an increase in hate crimes; and that anti-Muslim hate speech on the Internet can motivate some people to commit acts of violence against Muslims.

The claim that “hate speech” causes hatred, and thereby causes violence, is superficially appealing, but the more one thinks about it, the less sense it makes. Is it really likely that otherwise reasonable people will be driven to hate others, and to violently attack those others, simply because they were exposed to hate speech? The proponents of that view rarely, if ever, offer direct evidence for that claim. There is a simple explanation for that failure: such evidence does not exist.

At first blush, that would seem to be an outlandish claim. What about the infamous “hate radio” in Rwanda? Doesn’t everyone know that those broadcasts caused people who had peacefully coexisted with their neighbors to engage in genocide? Well, in fact, there is no evidence that that is true. This common understanding of the role of “hate radio” overlooks basic facts of Rwandan history, including the fact that the genocide took place in the midst of a Tutsi-dominated insurgency that had begun in 1990, and which had resulted in hundreds of thousands of internally displaced Rwandans as insurgent forces approached the capital in 1993, just a year before the beginning of the genocide. Thus, the myth that Rwanda was an Arcadia of ethnic harmony before the “hate radio” broadcasts began is just that: a myth.

A father in Rwanda searches for his lost child. ©ICRC/Benno Neeleman

Perhaps more importantly, the popular narrative regarding the role of “hate radio” ignores twenty years of scholarship which finds little evidence that the radio broadcasts caused people to engage in genocide. For example, a 2017 study published in Criminology found no statistically significant relationship between radio exposure and killing.1 Moreover, the anthropologist Charles Mironko interviewed one hundred convicted perpetrators and found that many either did not hear the “hate radio” broadcasts or misinterpreted them, and University of Wisconsin political scientist Scott Straus found that peer pressure and personal appeals, not hate radio, is what motivated most perpetrators.2 Similarly, political scientist Lee Ann Fujii’s book-length study of the Rwandan genocide found that those who participated in the genocide did not show unusual levels of fear or hatred of Tutsis. Instead, they participated through personal relationships with local elites, often because they feared repercussions if they did not participate. Hate had nothing to do with it.

Professor Fujii’s findings are consistent with a recent study that was published in the Quarterly Journal of Economics, which found that villages with better radio reception had higher levels of participation in the genocide, but which credited that effect not to the creation of hatred, but rather to the fact that the broadcasts told those who were already willing to participate how to coordinate with others, and assured them that the government supported the killing and hence that they would not be punished.

At this point, an alert reader might object that several “hate radio” executives were convicted of genocide-related offenses, and might also point to the well-known claim that some of the killers “had a radio in one hand and a machete in the other[.]” That is true, but it is also true that immediately after the assassination of the Rwandan president, the “hate radio” broadcasts shifted from general propaganda to broadcasting specific advice and instructions to those already participating in the genocide regarding who to kill and where to find them.3 It was for only those post-assassination broadcasts that radio executives were convicted, rather than for the pre-genocide, more generalized “hate speech.”

Finally, these findings regarding the role of “hate radio” in the Rwandan genocide is consistent with what we know about the effects of propaganda in general. Contrary to popular belief, there is little evidence that propaganda is able to change minds; rather, it is generally effective only among those who already agree with it, and counter-productive among those who disagree.4 That was true even of Nazi anti-Jewish propaganda, which decreased denunciations of Jews by ordinary people in areas which had not historically been anti-Semitic.5

Therefore, the scholarly consensus is clear: “Hate speech” does not engender hatred. Rather, to the extent that is has any effect on violence at all, it makes it somewhat easier for those already inclined towards violence to act, largely by placing an imprimatur of official approval on acts of violence, and thereby making people who are already hateful and prone to violence believe that they can get away with acting violently.

This implies that censoring “hate speech” by ordinary persons is pointless – it is only “hate speech” by elites that can be dangerous (and even then not by creating hatred). There is no evidence that “hate speech” by ordinary persons has any effect on violence whatsoever. Thus, the efforts of such private actors as Facebook and Twitter to scrub the internet of what they deem to be “hate speech” by ordinary persons are, at best, misguided. But such efforts can also be dangerous because they help create excuses for governments to use allegations of “hate speech” to silence ideas that they dislike. Indeed, Freedom House has noted that that has already occurred in Russia, French courts have upheld “hate speech” convictions of advocates of the BDS movement to boycott of Israel, and in Spain, Catalan separatists who burned photographs of the Spanish monarch were fined on the grounds that they had incited violence and promoted hate speech.

Finally, efforts to censor extremists can backfire by causing them to see themselves as a persecuted minority who are justified in using violent means to be heard. Therefore, as painful as American law’s protection of “hate speech” can be, the alternative is almost certainly worse. In addition, given that even the Supreme Court recognizes that, in the contemporary world, “the most important places … for the exchange of views … is cyberspace …, and social media in particular[,]” Twitter, Facebook, and other private actors should resist calls to censor hateful speech; they might believe that doing so serves the public interest, but in fact it does quite the opposite.

Gordon Danning is History Research Fellow at the Foundation for Individual Rights in Education (FIRE). He has published a law review article on the free speech rights of high school students and conducted research on political violence.

References:

1 Hollie Nyseh Brehm. 2017. Subnational Determinants of Killing in Rwanda. Criminology, 55(1): 5-31. ▻http://onlinelibrary.wiley.com/doi/10.1111/1745-9125.12126/full
2 Scott Straus, 2007. What is the relationship between hate radio and violence? Rethinking Rwanda’s “Radio Machete”. Politics & Society, 35(4): 609-637. ▻http://journals.sagepub.com/doi/abs/10.1177/0032329207308181
3 Richard Carver. 2000. Broadcasting and Political Transition: Rwanda and Beyond. African Broadcast Cultures: Radio in Transition, edited by Richard Farndon and Graham Furniss, 188-197. Oxford: James Currey 190.
4 Hugo Mercier. 2017. How Gullible Are We? A Review of the Evidence from Psychology and Social Science. Review of General Psychology, 21(2): 103-122. ▻http://psycnet.apa.org/journals/gpr/21/2/103
5 Maja Adena, Ruben Enikolopov, Maria Petrova, Veronica Santarosa, Ekaterina Zhuravskaya. 2015. Radio and the Rise of The Nazis in Prewar Germany. The Quarterly Journal of Economics, 130(4): 1885–1939. ▻https://academic.oup.com/qje/article-abstract/130/4/1885/1916582?redirectedFrom=PDF

“In the Western hemisphere, in Haiti and elsewhere, we live under the shadow of your great and prosperous country. Much patience and courage is needed to keep one´s head” — Doctor Maigot to Mrs Smith in Graham Greene’s The Comedians
►http://www.naomiklein.org/articles/2012/09/guest-post-haiti-and-shock-doctrine

Guess What ?
▻http://www.nova-cinema.org/prog/2018/164-laissez-bronzer-les-cadavres/autour-des-cadavres/article/guess-what

Ce duo masqué, formé de Luke Warmcop (batterie, percussions) et Graham Mushnik (claviers), évolue depuis dix ans quelque part entre la France et l’Angleterre, entre les temps mystiques de l’Antiquité, les fascinants rythmes de l’Orient, l’astronomie (avec un intérêt tout particulier pour le mathématicien et astronome arabe Al-Khawarizmi), la conquête spatiale… et les B-movies des années 60-70. Sur disque, ses samples et ses grooves dansants servent à composer tantôt la B.O. d’une série B de science-fiction ("Danger Island", 2006), tantôt un hommage à Yuri Gagarin ("12 Modern Odes to History’s Greatest Spaceman", 2009), ou encore la B.O. de quatre films “giallo” italiens imaginaires ("Mondo Giallo", 2012). C’est avec un plaisir tout particulier qu’ils viennent au Nova pour (...)

#Michael_Fallon : criticising Saudi Arabia ’not helpful’ for UK arms sales | World news | The Guardian
▻https://www.theguardian.com/world/2017/oct/25/michael-fallon-urges-mps-prioritise-arms-sales-human-rights

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Le ministre de la défense du #royaume_uni à des députés britanniques : il faut arrêter d’évoquer les #droits_humains parce que cela peut entraîner l’#arabie_saoudite à ne plus nous acheter des #armes.

MPs have been outspoken in criticising Saudi Arabia over its intensive bombing campaign of Yemen which has resulted in heavy civilian casualties. Andrew Smith, spokesperson for the Campaign Against Arms Trade, said: “These comments from the secretary of state for defence are disgraceful. He is calling on other parliamentarians to join him in putting arms sales ahead of human rights, democracy and international humanitarian law.”

#civils #victimes_civiles #monde_civilisé #Yemen

L’effondrement global est-il imminent ? Par Graham Turner

Turner, G. (2014) ‘Is Global Collapse Imminent?’, MSSI Research Paper No. 4, Melbourne Sustainable Society Institute, The University of Melbourne.

▻http://www.les-crises.fr/recommande-leffondrement-global-est-il-imminent-par-graham-turner

Le scénario « modèle standard » (business-as-usual ou BAU) des « Limites de la croissance » (« Limits To Growth », LTG), produit il a environ quarante ans, correspond bien avec les données historiques qui ont été mises à jour pour cet article. Le scénario BAU produit un effondrement de l’économie mondiale et de l’environnement (avec des niveaux de vie qui chutent dramatiquement plus vite que ce qu’ils progressèrent historiquement car les fonctions économiques normales cessent de fonctionner), entrainant une chute importante de la population mondiale.

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Bien que la baisse de la population modélisée survienne après environ 2030 —avec une augmentation des taux de mortalité à partir de 2020, inversant les tendances contemporaines— le début généralisé de l’effondrement apparait vers 2015 quand la production industrielle per capita commence un déclin rapide. Compte tenu de cette synchronisation imminente, une autre question que pose cet article est de savoir si les difficultés économiques de la crise financière mondiale sont potentiellement liées aux mécanismes de disruption mis en avant par le scénario BAU des « Limites de la croissance ». En particulier, les problèmes contemporains sur le pic pétrolier et l’analyse de l’énergie nette, ou rapport entre l’énergie produite et l’énergie investie, vont dans le sens de la modélisation des contraintes de ressources qui sous-tendent l’effondrement dans les « Limites de la croissance ». (...)

En dépit du fait que LTG devint un best-seller dès sa publication, le travail fut ensuite largement relégué dans la « poubelle de l’histoire » par de nombreuses critiques (par exemple, Lomborg et Rubin, 2002). Ces critiques ont perpétué le mythe public selon lequel LTG s’était trompé, et disaient que LTG avait prévu que l’effondrement surviendrait bien avant les années 2000, alors que tel n’était absolument pas le cas. Ugo Bardi, dans « Les limites de la croissance revisitées » (2011), détaille de façon exhaustive les divers efforts qui furent entrepris pour discréditer l’étude LTG. (...)

#it_has_begun

Un texte un peu ancien, et en anglais, mais qui ne semble pas avoir été publié sur SeenThis, de #Chimamanda_Adichie sur la #dépression et le déni qu’on en fait, pour mon retour sur ST après deux semaines de vacances :

Mornings are dark, and I lie in bed, wrapped in fatigue. I cry often…
Chimamanda Adichie, The Guardian, le 1er février 2015
▻http://www.mymindsnaps.com/chimamanda-adichies-struggle-with-depression

Sometimes it begins with a pimple. A large shiny spot appears on my forehead. Or it begins with a feeling of heaviness, and I long to wear only loose-fitting clothes. Then my mood plunges, my lower back aches, my insides turn liquid. Stomach cramps come in spasms so painful I sometimes cry out. I lose interest in the things I care about. My family becomes unbearable, my friends become strangers with dark intentions, and cashiers and waiters seem unforgivably rude. A furious, righteous paranoia shrouds me: every human being with whom I interact is wrong, either insensitive or ill-willed. I eat mounds of food – I crave greasy stews and fried yams and dense chocolate truffles – or I have no appetite at all, both unusual for a careful, picky eater. My breasts are swollen and taut. Because they hurt, I wear my softest bras – “tender” seems a wrong word for the sharp discomfort. Sometimes they horrify me, so suddenly round, as though from science fiction, and sometimes their round perkiness pleases my vanity. At night, I lie sleepless, drenched in strange sweat; I can touch the wetness on my skin.

I am sitting in a doctor’s office in Maryland and reciting these symptoms. On the wall of the bright room, there is a diagram of a lean female, her ovaries and uterus illustrated in curling lines; it reminds me of old pictures of Eve in the garden with Adam. The doctor is a kind and blunt woman, bespectacled, but reading over her lenses the forms I have filled out. When she first asks why I have come to see her, I say, “Because my family thinks I need help.” Her reply is, “You must agree with them or you wouldn’t be here.” Later, it will strike me that this is a quality I admire most in women: a blunt kindness, a kind bluntness.

When she asks questions, I embellish my answers with careful detail – the bigger-sized bra I wear for a few days, the old frost-bitten ice cream I eat because I will eat anything. I make sure to link everything to my monthly cycle, to repeat that I always feel better when my period starts. I make fun of my irritability: everyone I meet is annoying until I suddenly realise that I am the only constant and the problem has to be me! It is, I tell her, as though a strangeness swoops down on me every month, better on some and worse on others. Nothing I say is untrue. But there are things I leave out. I am silent about the other strangeness that comes when it will and flattens my soul.

“It sounds like you have premenstrual dysphoric disorder,” she says.

It is what I want to hear. I am grateful because she has given me a name I find tolerable, an explanation I can hide behind: my body is a vat of capricious hormones and I am at their mercy.

But the doctor is not done. Her eyes are still and certain as she says, “But the more important thing is that you have underlying depression.” She speaks quietly, and I feel the room hold its breath. She speaks as if she knows that I already know this.

In truth, I am sitting opposite her in this examining room because my family is worried about the days and weeks when I am, as they say, “not myself”. For a long time, I have told them that I just happen to have hormonal issues, victim to those incomplete tortures that Nature saves for femaleness. “It can’t be just hormonal,” they say. “It just can’t.” Mine is a family full of sensible scientists – a statistician father, an engineer brother, a doctor sister. I am the different one, the one for whom books always were magical things. I have been writing stories since I was a child; I left medical school because I was writing poems in biology class. When my family says it is “not just hormonal”, I suspect they are saying that this malaise that makes me “not myself” has something to do with my being a writer.

Now, the doctor asks me, “What kind of writing do you do?”

I tell her I write fiction.

“There is a high incidence of depression in creative people,” she says.

I remember a writers’ conference I attended in Maine one summer years ago, before my first novel was published. I liked the other writers, and we sat in the sun and drank cranberry juice and talked about stories. But a few days in, I felt that other strangeness creeping up on me, almost suffocating me. I drew away from my new circle of friends. One of them finally cornered me in the dormitory and asked, “You’re depressive, aren’t you?” In his eyes and his voice was something like admiration, because he believed that there is, in a twisted way, a certain literary glamour in depression. He tells me that Ernest Hemingway had depression. Virginia Woolf and Winston Churchill had depression. Graham Greene had depression. Oh, and it wasn’t just writers. Did I know Van Gogh had wandered into the field he was painting and shot himself? I remember feeling enraged, wanting to tell him that depression has no grandeur, it is opaque, it wastes too much and nurtures too little. But to say so would be to agree that I indeed had depression. I said nothing. I did not have depression. I did not want to have depression.

And now, in the doctor’s office, I want to resist. I want to say, no thank you, I’ll take only premenstrual dysphoric disorder please. It fits elegantly in my arsenal of feminism after all, this severe form of premenstrual syndrome, suffered by only 3% of women, and with no known treatment, only different suggestions for management. It gives me a new language. I can help other women who grew up as I did in Nigeria, where nobody told us girls why we sometimes felt bloated and moody. If we ever talked about what happened to our bodies, then it was behind closed doors, away from the boys and men, in tones muted with abashment. Aunts and mothers and sisters, a band of females surrounded in mystery, the older whispering to the younger about what periods meant: staying away from boys, washing yourself well. They spoke in stilted sentences, gestured vaguely, gave no details. Even then I felt resentful to have to feel shame about what was natural. And now here I was, burnished with a new language to prod and push at this damaging silence.

But depression is different. To accept that I have it is to be reduced to a common cliché: I become yet another writer who has depression. To accept that I have it is to give up the uniqueness of my own experience, the way I start, in the middle of breathing, to sense on the margins the threat of emptiness. Time blurs. Days pass in a fog. It is morning and then suddenly it is evening and there is nothing in between. I am frightened of contemplating time itself: the thought of tomorrow and the day after tomorrow, the endless emptiness of time. I long to sleep and forget. Yet I am afraid of waking up, in terror of a new day. Mornings are dark, and I lie in bed, wrapped in fatigue. I cry often. My crying puzzles me, surprises me, because there is no cause. I open a book but the words form no meaning. Writing is impossible. My limbs are heavy, my brain is slow. Everything requires effort. To consider eating, showering, talking brings to me a great and listless fatigue. Why bother? What’s the point of it all? And why, by the way, are we here? What is it I know of myself? I mourn the days that have passed, the wasted days, and yet more days are wasted.

The doctor calls these symptoms but they do not feel like symptoms. They feel like personal failures, like defects. I am normally full of mischievous humour, full of passion, whether in joy or in rage, capable of an active, crackling energy, quick to respond and rebuke, but with this strangeness, I do not even remember what it means to feel. My mind is in mute. I normally like people, I am deeply curious about the lives of others, but with this strangeness comes misanthropy. A cold misanthropy. I am normally the nurturer, worrying about everyone I love, but suddenly I am detached. It frightens me, this sense of slipping out of my normal self. It cannot be an illness. It feels like a metaphysical failure, which I cannot explain but for which I am still responsible.

There is an overwhelming reluctance to move. A stolidness of spirit. I want to stay, to be, and if I must then only small movements are bearable. I switch off my phone, draw the shades, burrow in the dim stillness. I shy away from light and from love, and I am ashamed of this. I feel guilty about what I feel. I am unworthy of the people who care about me. I stew in self-recrimination. I am alone. Stop it, I say to myself. What is wrong with you? But I don’t know how to stop it. I feel as if I am asking myself to return a stolen good that I have not in fact stolen.

In some of my family and friends, I sense confusion, and sometimes, suspicion. I am known to nurse a number of small eccentricities, and perhaps this is one. I avoid them, partly not to burden them with what I do not understand, and partly to shield myself from their bewilderment, while all the time, a terrible guilt chews me whole. I hear their unasked question: Why can’t she just snap out of it? There is, in their reactions, an undertone of “choice”. I might not choose to be this way, but I can choose not to be this way. I understand their thinking because I, too, often think like them. Is this self-indulgence? Surely it cannot be so crippling if I am sentient enough to question it? Does the market woman in Nsukka have depression? When I cannot get out of bed in the morning, would she be able to, since she earns her living day by day?

The doctor says, about the high incidence of depression in creative people, “We don’t know why that is.” Her tone is flat, matter-of-fact, and I am grateful that it is free of fascination.

“Do you think anybody else in your family might have depression?” she asks.

Nobody else does. I tell her, a little defensively, about growing up in Nsukka, the small university campus, the tree-lined streets where I rode my bicycle. It is as if I want to exculpate my past. My childhood was happy. My family was close-knit. I was voted most popular girl in secondary school.

Yet I have memories of slow empty days, of melancholy silence, of perplexed people asking what was wrong, and of feeling guilty and confused, because I had no reason. Everything was wrong and yet nothing was wrong.

I remember a gardener we had when I was a child. A wiry ex-soldier called Jomo. A man full of stories for little children. My brother and I followed him around as he watered the plants, asking him questions about plants and life, basking in his patience. But sometimes, he changed, became blank, barely spoke to anybody. Perhaps he had depression. Later, I will wonder about African writers, how many could be listed as well in this Roll of Depression, and if perhaps they, too, refuse to accept the name.

The doctor says, “I’d recommend therapy, and that you try anti-depressants. I know a good therapist.”

A therapist. I want to joke about it. I want to say that I am a strong Igbo woman, a strong Nigerian woman, a strong African woman, and we don’t do depression. We don’t tell strangers our personal business. But the joke lies still and stale on my tongue. I feel defensive about the suggestion of a therapist, because it suggests a cause that I do not know, a cause I need a stranger to reveal to me.

I remember the first book I read about depression, how I clung to parts that I could use to convince myself that I did not have depression. Depressives are terrified of being alone. But I enjoy being alone, so it cannot be depression. I don’t have drama, I have not ever felt the need to rant, to tear off clothes, to do something crazy. So it cannot be depression, this strangeness. It cannot be the same kind of thing that made Virginia Woolf fill her pockets with stones and walk into a river. I stopped reading books about depression because their contradictions unsettled me. I was comforted by them, but I was also made anxious by them.

I am in denial about having depression, and it is a denial that I am not in denial about.

“I don’t want to see a therapist,” I say.

She looks at me, as if she is not surprised. “You won’t get better if you do nothing. Depression is an illness.”

It is impossible for me to think of this as I would any other illness. I want to impose it my own ideas of what an illness should be. In its lack of a complete explanation, it disappoints. No ebb and flow of hormones.

“I don’t want to take medicine either. I’m worried about what it will do to my writing. I heard people turn into zombies.”

“If you had diabetes would you resist taking medicine?”

Suddenly I am angry with her. My prejudices about American healthcare system emerge: perhaps she just wants to bill more for my visit, or she has been bribed by a drug rep who markets antidepressants. Besides, American doctors over-diagnose.

“How can I possibly have PMDD and depression? So how am I supposed to know where one starts and the other stops?” I ask her, my tone heavy with blame. But even as I ask her, I feel dishonest, because I know. I know the difference between the mood swings that come with stomach cramps and the flatness that comes with nothing.

I am strong. Everyone who knows me thinks so. So why can’t I just brush that feeling aside? I can’t. And it is this, the “cantness”, the starkness of my inability to control it, that clarifies for me my own condition. I look at the doctor and I accept the name of a condition that has been familiar to me for as long as I can remember. Depression. Depression is not sadness. It is powerlessness. It is helplessness. It is both to suffer and to be unable to console yourself.

This is not the real you, my family say. And I have found in that sentiment, a source of denial. But what if it is the real me? What if it is as much a part of me as the other with which they are more at ease? A friend once told me, about depression, that perhaps the ancestors have given me what I need to do the work I am called to do. A lofty way of thinking of it, but perhaps another way of saying: What if depression is an integral but fleeting part of me?

A fellow writer, who himself has had bouts of depression, once wrote me to say: Remember that it is the nature of depression to pass. A comforting thought. It is also the nature of depression to make it difficult to remember this. But it is no less true. That strangeness, when it comes, can lasts days, weeks, sometimes months. And then, one day, it lifts. I am again able to see clearly the people I love. I am again back to a self I do not question.

A few days after my doctor visit, I see a therapist, a woman who asks me if my depression sits in my stomach. I say little, watching her, imagining creating a character based on her. On the day of my second appointment, I call and cancel. I know I will not go again. The doctor tells me to try anti-depressants. She says in her kind and blunt way: “If they don’t work, they don’t work, and your body gets rid of them.”

I agree. I will try antidepressants, but first, I want to finish my novel.

The Killing of History
▻https://consortiumnews.com/2017/09/21/the-killing-of-history

https://consortiumnews.com/wp-content/uploads/2017/09/E4-S10851.jpg

I watched the first episode in New York. It leaves you in no doubt of its intentions right from the start. The narrator says the war “was begun in good faith by decent people out of fateful misunderstandings, American overconfidence and Cold War misunderstandings.”

The dishonesty of this statement is not surprising. The cynical fabrication of “false flags” that led to the invasion of Vietnam is a matter of record – the Gulf of Tonkin “incident” in 1964, which Burns promotes as true, was just one. The lies litter a multitude of official documents, notably the Pentagon Papers, which the great whistleblower Daniel Ellsberg released in 1971.

There was no good faith. The faith was rotten and cancerous. For me – as it must be for many Americans – it is difficult to watch the film’s jumble of “red peril” maps, unexplained interviewees, ineptly cut archive and maudlin American battlefield sequences. In the series’ press release in Britain — the BBC will show it — there is no mention of Vietnamese dead, only Americans.

“We are all searching for some meaning in this terrible tragedy,” Novick is quoted as saying. How very post-modern.

All this will be familiar to those who have observed how the American media and popular culture behemoth has revised and served up the great crime of the second half of the Twentieth Century: from “The Green Berets” and “The Deer Hunter” to “Rambo” and, in so doing, has legitimized subsequent wars of aggression. The revisionism never stops and the blood never dries. The invader is pitied and purged of guilt, while “searching for some meaning in this terrible tragedy.” Cue Bob Dylan: “Oh, where have you been, my blue-eyed son?”

What ‘Decency’ and ‘Good Faith’?

Dark Signs in the Persian Gulf

Blog | Graham E. Fuller
▻http://grahamefuller.com/blog

The political and economic assault against Qatar by a Saudi-led coalition so far shows no signs of succeeding in bending Qatar to its will. More seriously, it raises ominous signals for the future of geopolitics in the Arabian Peninsula. That future may have less to do with Iran and more to do with a Saudi Arabia that is demonstrating a newfound aggressive drive towards hegemony in the Arabian Peninsula. 

Saudi Arabia is now the de facto leader of a counter-revolutionary—one might even say counter-evolutionary—bloc dedicated to quashing any replay of the kind of tumultuous regime change we witnessed in the Arab Spring of 2011. In those events four autocratic regimes bit the dust—Tunisia, Egypt, Libya, and Yemen—and Syria nearly so. Autocrats of course place top priority on retaining power. 

More disturbing however, is that Saudi Arabia seems engaged in a long-term process of expanding its authority, and eventually its sovereign control across the Arabian Peninsula in fulfillment of a kind of Wahhabi “Manifest Destiny.” Saudi Arabia is the chief promoter of narrow and intolerant Wahhabi-Salafi interpretations of Islam from the UK to Indonesia to South Africa. Riyadh does not support terrorism as such, but bankrolls the schools and mosques from which ideological justification for terrorism almost invariably proceeds. Saudi territorial expansion of dominance in the Peninsula will only increase that problem.

Gulf Arab politics have traditionally been characterized by conservative social mores and cautious autocratic rule that abhors any form of political radicalism—at least at home. Saudi Arabia, as the overwhelmingly largest Gulf state, has long sought to dominate the fringe of small states and shaykhdoms that ring the Peninsula’s coasts—from Oman, in the south, to the federation of small shaykhdoms now under the federal umbrella of the United Arab Emirates (UAE) to the north, the island of Bahrain just a few miles off the Saudi coast, and the very small peninsula of independent Qatar attached to the Saudi mainland. Kuwait at the top of the Gulf, too, in principle belongs to this grouping within the Gulf Cooperation Council, but has fairly successfully managed to maintain its distance from Saudi pressures. Impoverished Yemen, with its feisty political culture on the southwest corner of the Peninsula, has for centuries fiercely struggled to fight off Saudi domination and is still doing so.

Thom Yorke, this is why you should boycott Israel

Hasn’t the time come to do away with this artificial distinction between ’nice’ Israelis and the brutal occupation they are responsible for?

Gideon Levy Jun 11, 2017
read more: ▻http://www.haaretz.com/opinion/.premium-1.794946

Anyone questioning whether a boycott is a just and effective means of fighting the Israeli occupation should listen to the counterarguments of Thom Yorke from British rock band Radiohead and Yesh Atid Chairman Yair Lapid. The front men of Radiohead and Yesh Atid present: cheap propaganda. Their counterarguments could convince any person of conscience around the world – to support the boycott. Yorke, who ignores the boycott movement, and Lapid, who is an ardent opponent of the Boycott, Sanctions and Divestment movement, have enlisted to oppose the movement. Their reasoning says a lot more about them than the BDS movement.
Boycotting is a legitimate means. Israel as a state makes use of it, and even preaches that other countries should follow suit. Some Israeli citizens also make use of it. There is a boycott of Hamas in Gaza, sanctions on Iran. There are boycotts of nonkosher stores, boycotts against eating meat, and of Turkish beach resorts. And the world also uses it, imposing sanctions on Russia right after its annexation of Crimea.
The only question is whether Israel deserves such a punishment, like the one imposed on apartheid South Africa in an earlier era, and whether such steps are effective. And one more question: What other means have not been tried against the occupation and haven’t failed?
Yorke directs his ire against fellow rock star Roger Waters, perhaps the most exalted of protest artists at the moment, who called on Yorke to reconsider his band’s concert appearance in Tel Aviv on July 19.

Show #340
▻http://www.radiopanik.org/emissions/l-etranger/show-340

Ou•tré (uˈtreɪ) adj. Scrambling radio art/art of radio, social imaginary significations, collective fictional spaces, post-economic music, queer diasporas ...

A relational outburst of ...

Scrambled live:

1. Inclusion Principle - live at Telecottage mp3 from artist’s Bandcamp page, 2015 2. Daniel Thomas - Decay Part One mp3 from ’Dust And Shadow’ net release (Cherry Row Recordings, UK) 2016 3. Chris Cobilis - The Sun as Narcissus: Big Boy Prism from ’This Is You’ digital release, 2016 4. Mark Ernestus Ndagga Rhythm Force - Walo Walo from ’Yermande’ CD (Ndagga, Germany) 2016 5. Graham Lambkin - The Personality from ’Community’ LP (Kye, USA) 2016 6. Brandelli D`Odio - Aria Fredda from ’Notre Dame 91/2’ cassette (EE Tapes, Belgium) 1997 7. (...)

#sound_art #experimental #outsider #weird
▻http://www.radiopanik.org/media/sounds/l-etranger/show-340_03372__1.mp3

La liberté de s’exprimer sur Israël en butte à des attaques dans les universités britanniques
The Guardian, le 27 février 2017
▻http://www.aurdip.fr/la-liberte-de-s-exprimer-sur.html

Signatures (plus de 200 profs britanniques): Prof Jonathan Rosenhead, Prof Conor Gearty, Prof Malcolm Levitt, Tom Hickey, Prof Dorothy Griffiths, Prof Moshé Machover, Sir Iain Chalmers, Prof Steven Rose, Prof Gilbert Achcar, Prof Penny Green, Prof Bill Bowring, Mike Cushman, Jim Zacune, Dr Jethro Butler, Dr Rashmi Varma, Dr John Moore, Dr Nour Ali, Prof Richard Hudson, Dr Tony Whelan, Dr Dina Matar, Prof Marian Hobson, Prof Tony Sudbery, Prof John Weeks, Prof Graham Dunn, Dr Toni Wright, Dr Rinella Cere, Prof Ian Parker, Dr Marina Carter, Dr Shirin M Rai, Andy Wynne, Prof David Pegg, Prof Erica Burman, Dr Nicola Pratt, Prof Joanna Bornat, Prof Richard Seaford, Dr Linda Milbourne, Dr Julian Saurin, Dr Nadia Naser-Najjab, Prof Elizabeth Dore, Prof Colin Eden, Dr Neil Davidson, Jaime Peschiera, Catherine Cobham, Prof Haim Bresheeth, Dr Uriel Orlow, Dr Saladin Meckled-Garcia, Dr Abdul B Shaikh, Dr Mark Leopold, Prof Michael Donmall, Prof Hamish Cunningham, Prof David Johnson, Dr Reem Abou-El-Fadl, Dr Luke Cooper, Prof Peter Gurney, Dr Adi Kuntsman, Prof Matthew Beaumont, Dr Teodora Todorova, Prof Natalie Fenton, Prof Richard Bornat, Dr Jeremy Landor, Dr John Chalcraft, Milly Williamson, David Mabb, Dr Judit Druks, Dr Charlie McGuire, Dr Gholam Khiabany, Glynn Kirkham, Dr Deirdre O’Neill, Dr Gavin Williams, Prof Marsha Rosengarten, Dr Debra Benita Shaw, Dr João Florêncio, Prof Stephen Keen, Dr Anandi Ramamurthy, Dr Thomas Mills, Dr Don Crewe, Prof Robert Wintemute, Andy Gossett, Prof Mark Boylan, Angela Mansi, Dr Paul Taylor, Tim Martin, Keith Hammond, Karolin Hijazi, Dr Kevin Hearty, Prof Daniel Katz, Dr Richard Pitt, Prof Ray Bush, Prof Glenn Bowman, Prof Craig Brandist, Prof Virinder S Kalra, Dr Yasmeen Narayan, Prof Michael Edwards, John Gilmore-Kavanagh, Prof Nadje Al-Ali, Prof Mick Dumper, Graham Topley, Dr Shuruq Naguib, Prof David Whyte, Peter Collins, Dr Andrew Chitty, Prof David Mond, Prof Leon Tikly, Dr Subir Sinha, Dr Mark Berry, Dr Gajendra Singh, Prof Elizabeth Cowie, Dr Richard Lane, Prof Martin Parker, Dr Aboobaker Dangor, Dr Siân Adiseshiah, Prof Dennis Leech, Dr Owen Clayton, Dr John Cowley, Prof Mona Baker, Dr Navtej Purewal, Prof Mica Nava, Prof Joy Townsend, Dr Alex Bellem, Dr Nat Queen, Gareth Dale, Prof Yosefa Loshitzky, Dr Rudi Lutz, Dr Oliver Smith, Tim Kelly, Prof Laleh Khalili, Prof Aneez Esmail, Fazila Bhimji, Prof Hilary Rose, Dr Brian Tweedale, Prof Julian Petley, Prof Richard Hyman, Dr Paul Watt, Nisha Kapoor, Prof Julian Townshend, Prof Roy Maartens, Dr Anna Bernard, Prof Martha Mundy, Prof Martin Atkinson, Dr Claude Baesens, Dr Marijn Nieuwenhuis, Dr Emma Heywood, Dr Matthew Malek, Prof Anthony Milton, Dr Paul O’Connell, Prof Malcolm Povey, Dr Jason Hickel, Dr Jo Littler, Prof Rosalind Galt, Prof Suleiman Shark, Dr Paula James, Dr Linda Pickard, Pat Devine, Dr Jennifer Fortune, Prof Chris Roberts, Dr Les Levidow, Dr Carlo Morelli, Prof David Byrne, Dr Nicholas Cimini, Prof John Smith, Prof Arshin Adib-Moghaddam, Dr Peter J King, Prof Bill Brewer, Prof Patrick Williams, Prof Daphne Hampson, Dr Wolfgang Deckers, Cliff Jones, Prof Luis Pérez-González, Prof Patrick Ainley, Dr Paul Kelemen, Prof Dee Reynolds, Dr Enam Al-Wer, Prof Hugh Starkey, Dr Anna Fisk, Prof Linda Clarke, Prof Klim McPherson, Cathy Malone, Prof Graham Dawson, Prof Colin Green, Prof Clément Mouhot, Prof S Sayyid, Prof William Raban, Prof Peter Hallward, Prof Chris Rust, Prof Benita Parry, Prof Andrew Spencer, Prof Philip Marfleet, Prof Frank Land, Dr Peter E Jones, Dr Nicholas Thoburn, Tom Webster, Dr Khursheed Wadia, Dr Philip Gilligan, Dr Lucy Michael, Prof Steve Hall, Prof Steve Keen, Dr David S Moon, Prof Ken Jones, Dr Karen F Evans, Dr Jim Crowther, Prof Alison Phipps, Dr Uri Horesh, Dr Clair Doloriert, Giles Bailey, Prof Murray Fraser, Prof Stephen Huggett, Dr Gabriela Saldanha, Prof Cahal McLaughlin, Ian Pace, Prof Philip Wadler, Dr Hanem El-Farahaty, Dr Anne Alexander, Dr Robert Boyce, Dr Patricia McManus, Prof Mathias Urban, Dr Naomi Woodspring, Prof David Wield, Prof Moin A Saleem, Dr Phil Edwards, Dr Jason Hart, Dr Sharon Kivland, Dr Rahul Rao, Prof Ailsa Land, Dr Lee Grieveson, Dr Paul Bagguley, Dr Rosalind Temple, Dr Karima Laachir, Dr Youcef Djerbib, Dr Sarah Perrigo, Bernard Sufrin, Prof James Dickins, John Burnett, Prof Des Freedman, Dr David Seddon, Prof Steve Tombs, Prof Louisa Sadler, Dr Leon Sealey-Huggins, Dr Rashné Limki, Dr Guy Standing, Dr Arianne Shahvisi, Prof Neil Smith, Myriam Salama-Carr, Dr Graham Smith, Dr Peter Fletcher

#Palestine #Grande-Bretagne #Liberté_d'expression #Liberté_académique #Universités #Semaine_contre_l'apartheid_israélien #Israeli_Apartheid_Week #BDS #Boycott_universitaire

Avdeïevka d’école
▻http://www.chroniquesdugrandjeu.com/2017/02/avdeievka-d-ecole.html

Trump ne pouvait pas être plus dans le mille lorsqu’il a raillé la passion des sénateurs McCain et Graham pour la Troisième Guerre Mondiale. Si, depuis l’élection du Donald, Berlin a tendance à se prendre désormais pour la deuxième Washington, le système...

America urged Saddam Hussein to attack Assad in Syria | Daily Mail Online
By Thomas Burrows for MailOnline
Published: 20 January 2017
▻http://www.dailymail.co.uk/news/article-4140190/America-urged-Saddam-attack-Assad-Syria.html

http://i.dailymail.co.uk/i/pix/2017/01/20/12/3C51E58800000578-0-image-a-32_1484916846122.jpg

America urged Saddam Hussein to attack Hafez al-Assad’s Syria because of the closure of Iraq’s oil pipeline, a secret 1983 intelligence report has revealed.

A report, by former senior CIA official Graham Fuller, said the US should consider ’urging Iraq to take the war to Syria’, noting that Saddam was ’fighting for his life’ in the Iran-Iraq campaign.

Through the closure of the pipeline, Mr Fuller said Syria had a ’hammerlock’ on US interests in both Lebanon and in the Gulf.(...)

#Pipelinistan

Bill Mollison, le père de la #Permaculture, nous a quitté
▻http://www.passerelleco.info/article.php?id_article=2130

Voici un hommage de Graham Bell à Bill Mollison, le père de la permaculture décédé le 24 Septembre en Tasmanie. Bill Mollison était un vrai pionnier. Bien qu’engagé dans une carrière universitaire prometteuse, il préféra s’en libérer pour ébranler les certitudes établies et se consacrer à la création et au développement du réseau mondial de permaculture. Traduit et adapté par Passerelle Eco Bruce Charles ’Bill’ Mollison, né en 1928 à Stanley en Tasmanie, (...)

Permaculture