#black_lives_matter

La #Suisse découvre son « #colonialisme_sans_colonies »

Les mouvements de contestation contre le racisme « #Black_Lives_Matter », nés aux États-Unis, essaiment en Suisse avec une vigueur surprenante. Pourquoi ?

L’élément déclencheur a été une vidéo dévoilant la violence extrême d’un officier de police blanc ayant entraîné la mort de l’Afro-Américain George Floyd à la fin du mois de mai dans la ville de Minneapolis, aux États-Unis. Cette vidéo a été relayée sur les réseaux sociaux du monde entier et, à la mi-juin, des milliers de personnes – essentiellement des jeunes – sont descendues dans les rues, y compris dans les villes suisses, pour manifester contre le racisme. Sous le slogan « Black Lives Matter », les manifestations se sont déroulées la plupart du temps de manière pacifique et ont été tolérées par les autorités, moyennant le respect des restrictions en vigueur dans l’espace public pour endiguer le coronavirus.

La vague de contestation déclenchée en Suisse par un événement international n’est pas étonnante en tant que telle. Ce qui est exceptionnel, c’est plutôt la manière dont le racisme ordinaire vis-à-vis des gens de couleur noire y est devenu un sujet d’actualité brûlant, alors que la Suisse n’a jamais été une puissance coloniale active, ni un pays dans lequel l’autorité publique s’exprime de manière manifestement discriminatoire contre les personnes n’ayant pas la peau blanche.

« La Suisse n’est pas un îlot à l’abri des problèmes »

« Il me semble que la génération des jeunes prend de plus en plus conscience que la Suisse n’est, sur ces questions, pas un îlot à l’abri des problèmes », relève l’historien Bernhard C. Schär. « C’est étonnant en réalité, ajoute-t-il, car ces sujets ne sont toujours guère abordés à l’école. » Bernhard C. Schär mène des recherches à l’EPF de Zurich et fait partie d’un groupe d’historiens qui s’efforcent de promouvoir une relecture critique de l’#histoire de la #Suisse_mondialisée.

Cette vision souvent refoulée de la Suisse trouve toujours plus de résonance. Notamment parce qu’elle tient compte de la réalité : 40 % des personnes vivant en Suisse sont issues de l’immigration. Et 70 % des employés des entreprises suisses travaillent à l’étranger. « L’histoire de la Suisse ne se déroule pas, et ne s’est jamais déroulée, uniquement en Suisse et en Europe. » C’est la raison pour laquelle de moins en moins de personnes se reconnaîtraient dans un récit qui se concentrerait uniquement sur la Suisse dans ses frontières. L’approche plus ouverte du passé de la Suisse fait que l’on tombe automatiquement sur des traces de colonialisme et de #racisme.

Les Suisses s’en rendent compte aussi dans leur vie quotidienne. D’après un rapport du Service national de lutte contre le racisme, 59 % d’entre eux considèrent le racisme comme un problème important, et 36 % des personnes issues de l’immigration vivant en Suisse ont subi des discriminations au cours des années analysées (entre 2013 et 2018), principalement dans un contexte professionnel ou lors de la recherche d’un emploi.

À cela s’ajoute le fait que pour les jeunes Suisses, il est aujourd’hui normal d’avoir des camarades d’une autre couleur de peau. Et la « génération YouTube » approfondit aussi le sujet du racisme grâce aux médias sociaux. Les clips d’animateurs de télévision noirs américains comme Trevor Noah, né en Afrique du Sud d’un père suisse immigré, trouvent également un public en Suisse. Cela stimule le besoin de s’emparer de la brutale agression raciste ayant eu lieu aux États-Unis pour s’interroger sur la situation en Suisse, d’autant plus que le pays compte également des cas de violences policières. En 2018, par exemple, un homme noir est décédé à Lausanne d’un arrêt respiratoire après que des policiers l’ont plaqué au sol.

Des #monuments contestés

En Suisse, un grand nombre de monuments historiques sont susceptibles d’attiser les colères antiracistes. Par exemple, les statues érigées en l’honneur de pionniers de l’économie ou de scientifiques suisses dont les implications dans la pratique coloniale de l’exploitation ont longtemps été niées. Comme le négociant neuchâtelois #David_de_Pury, qui fit fortune à la cour portugaise au XVIIIe siècle notamment grâce au #trafic_d’esclaves et qui légua ses biens à la ville de #Neuchâtel où il a sa statue en bronze. Après les manifestations « Black Lives Matter », des militants antiracistes ont barbouillée celle-ci de peinture rouge sang et lancé une pétition pour qu’elle soit déboulonnée.

Longtemps larvée, la controverse autour du brillant glaciologue Louis Agassiz, qui développa au XIXe siècle une théorie raciste avec laquelle les États-Unis légitimèrent la discrimination de leur population noire, a repris de l’ampleur. En Suisse, un sommet montagneux porte le nom du savant à la frontière entre les cantons de Berne et du Valais. Un comité emmené par l’historien Hans Fässler demande depuis 15 ans qu’il soit rebaptisé. Les trois communes concernées s’y opposent toutefois fermement.

Des accusations sont également portées contre la figure d’Alfred Escher, pionnier de l’économie zurichois. Sa famille, largement ramifiée, possédait des plantations à Cuba, où travaillaient des esclaves. Et même Henri Dunant, qui fonda le Comité international de la Croix-Rouge, s’était livré avant cela à des activités coloniales. À Sétif, en Algérie, il avait fondé une société financière pour un producteur de céréales genevois, apprend-on dans l’ouvrage « Postkoloniale Schweiz » (La Suisse post-coloniale, non traduit), publié par des historiennes suisses.

Ce même ouvrage montre que si de riches entrepreneurs profitèrent du « colonialisme sans colonies » de la Suisse, ce fut aussi le cas de citoyens des classes moyenne et inférieure de la société. Par exemple, les mercenaires qui se sont battus dans les colonies françaises au sein de la Légion étrangère. Vu sous cet angle, l’héritage de la contribution suisse au colonialisme, longtemps nié, devient un sujet allant bien au-delà de l’éventuel déboulonnage des statues.

Alimenté par les mouvements de protestation, le débat sur la manière dont un racisme structurel d’État impacte la vie des Noirs aujourd’hui en Suisse est plus récent. La majorité des personnes qui s’expriment publiquement indiquent que le profilage racial – soit les contrôles au faciès et les soupçons de la police et des autorités fondés sur la couleur de la peau et des cheveux – fait partie de leur quotidien. Un rapport de l’ONU reproche à la Suisse d’en faire trop peu contre le profilage racial.

L’artiste Mbene Mwambene, originaire du Malawi et vivant à Berne, dit que le racisme qu’il rencontre en Suisse est, contrairement aux États-Unis, plutôt « caché » et traversé par des stéréotypes contradictoires. D’une part, relate-t-il, on attend de lui qu’en tant qu’Africain, il sache très bien danser. D’autre part, il est souvent arrêté et fouillé pour vérifier qu’il ne détient pas de drogue.

Les autorités policières suisses contestent avoir recours au profilage racial. Avant d’entrer en fonction, les policiers suivent en Suisse une formation de base de deux ans pendant laquelle ils sont confrontés aux questions des jugements de valeur et du respect des droits humains. Les contrôles au faciès sont un thème systématiquement abordé dans la formation des policiers, confirme par exemple le chef de la police saint-galloise Fredy Fässler (PS).

Les intellectuels de couleur vivant en Suisse ont clairement contribué à la montée en puissance des débats sur le racisme en Suisse. Ils se sont fédérés et ont mis en avant des personnalités qui parviennent à faire entrer dans le débat public la réalité du racisme qu’elles subissent au quotidien. Des docteures en sciences comme l’anthropologue afro-suisse Serena Dankwa sont régulièrement interviewées par les médias publics. Un point central de l’argumentation de cette dernière trouve toujours plus d’écho : elle invite à reconnaître enfin le lien entre l’ancienne vision coloniale raciste de l’Afrique, toujours répandue y compris en Suisse, et les discriminations systématiques d’aujourd’hui, qui touchent toutes les personnes de couleur.

–---

David De Pury (1709–1786)

L’ascension économique du Neuchâtelois David De Pury se fit au Portugal, où il se livra tout d’abord au commerce de diamants avec le Brésil avant de prendre part à la traite des esclaves à grande échelle. La compagnie de transport « Pernambuco e Paraiba », dont il était actionnaire, déporta entre 1761 et 1786 plus de 42 ?000 Africains capturés. En 1762, David De Pury fut appelé à la cour du roi du Portugal. Il légua son immense fortune à la ville de Neuchâtel. Celle-ci s’en servit pour construire les bâtiments qui lui confèrent aujourd’hui son caractère particulier.
Louis Agassiz (1807–1873)

Au début de sa carrière, le Fribourgeois Jean Louis Rodolphe Agassiz se consacra à l’étude des glaciers et des fossiles de poissons. Après son déménagement aux États-Unis (en 1846), il devient un professeur très en vue à l’université de Harvard. Ce qui pose problème, ce sont les théories racistes que Louis Agassiz développa et promut aux États-Unis. S’étant donné pour mission de prouver scientifiquement l’infériorité des esclaves noirs, il les décrivait comme une « race corrompue et dégénérée ». Il devint un défenseur véhément et influent de la ségrégation raciale.
Alfred Escher (1819–1882)

Le zurichois Alfred Escher, leader économique, pionnier du chemin de fer, fondateur du Crédit Suisse et politicien, eut une influence inégalée sur le développement de la Suisse au XIXe siècle (il est ici portraituré en tant que président du Conseil national en 1849). De son vivant déjà, sa famille fut accusée de profiter de l’esclavage. Les choses se sont clarifiées avec la publication de recherches historiques en 2017 : la famille Escher possédait une plantation de café à Cuba, où des esclaves surveillés par des chiens travaillaient 14 heures par jour.

▻https://www.revue.ch/fr/editions/2020/05/detail/news/detail/News/la-suisse-decouvre-son-colonialisme-sans-colonies
#colonialisme #colonisation #résistance #mémoire #Louis_Agassiz #Alfred_Escher #Cuba #esclavage #plantations #Henri_Dunant #Sétif #Algérie #mercenaires #Légion_étrangère #Brésil #diamants #Pernambuco_e_Paraiba #Crédit_Suisse #café

–-
Ajouté à la méaliste sur la Suisse coloniale :
►https://seenthis.net/messages/868109

ping @cede

#Samora_Pinderhughes - For Those Lost, For Those Taken
►https://www.youtube.com/watch?v=Krrpfp53c0k

Ajouter à la liste de #musique sortie après l’assassinat de #George_Floyd ici :
►https://seenthis.net/messages/856449

#Musique_et_politique #ACAB #Violence_policière #Violences_policières #brutalité_policière #Assassinats_policiers #racisme #racisme_systémique #USA #Black_Lives_Matter

Un collectif « African American Expat Singers In Paris » chante un mix de You’ve Got a Friend, What’s Going On et Lean On Me, au moment du confinement et de Black Lives Matter :
►https://www.youtube.com/watch?v=SMMebGf48TQ

Ajouter sur ma compile #coronavirus et #musique :
►https://seenthis.net/messages/832339

Mais aussi ajouter à la liste de #musique autour de #George_Floyd ici :
►https://seenthis.net/messages/856449

#Musique_et_politique #ACAB #Violence_policière #Violences_policières #brutalité_policière #Assassinats_policiers #racisme #racisme_systémique #USA #Black_Lives_Matter

Should journalists rethink objectivity? Stanford professors weigh in - The Stanford Daily
▻https://www.stanforddaily.com/2020/08/20/should-journalists-rethink-objectivity-stanford-professors-weigh-in

https://wp.stanforddaily.com/wp-content/uploads/2020/08/bundle-1853667_1920.jpg

By Zadie Winthrop on August 20, 2020

“Journalists need to be overt and candid advocates for social justice, and it’s hard to do that under the constraints of objectivity,” said Ted Glasser, communications professor at Stanford, in an interview with The Daily.

The murder of George Floyd and the racial reckoning that followed have opened a conversation around journalistic objectivity. Glasser believes journalists must step away from the blanket idea of objectivity to achieve social change — but not everyone agrees with him. Many journalists are now asking: Can journalism contribute to social change while maintaining its objectivity?

Objectivity became a prominent journalistic principle in the 1920s. According to the Bill Kovach and Tom Rosenstiel’s book, “The Elements of Journalism: What Newspeople Should Know and the Public Should Expect,” objectivity emerged because the country’s faith in science was growing, so Americans felt journalism should also be a scientific process discerning objective truths rooted in facts and evidence.

According to Matthew Pressman, journalism assistant professor at Seton Hall University, objectivity caught on after massive newspaper closures throughout the U.S. Since there were fewer papers, wrote Pressman, each one had to serve larger audiences and thus more diverse viewpoints. To stay afloat, newspapers embraced objectivity as an effort to keep a wider audience happy.

But some, like political science assistant professor Hakeem Jefferson, consider objectivity in its current practice to be less focused on determining objective truths and more focused on giving equal weight to different viewpoints so the journalist appears fair.

“[Journalists] are so hell-bent on being ‘objective’ for both sides … they can’t tell the truth,” Jefferson said.

Jefferson described journalists having to “pretend racial inequality isn’t normatively bad” or “Black people in this country [don’t] face a criminal justice system that’s grossly unequal” to appear objective in their reporting. Unsurprisingly, Jefferson said, journalists fail in their duty to be truth-tellers because of their duty to be objective.

The ethical guidelines of McClatchy, a publishing company which operates 30 newspapers nationally, state employees should avoid social media actions that “could call into question” their and their organization’s objectivity. Some McClatchy journalists wanted to support Black Lives Matter on social media, but feared the action could cost them their job. To that, a McClatchy vice president tweeted, “expressing that Black lives matter is not a political statement. It is a fundamental truth. It is not a violation of social media policy to tell the world that Black lives matter.”

The dilemma between “truth” and “objectivity” has brought attention to a new principle: “moral clarity.” New Yorker staff writer Masha Gessen suggests in the piece “Why Are Some Journalists Afraid of ‘Moral Clarity?’” that journalists should seek moral clarity instead of the opinion A vs. opinion B reporting that Jefferson sees as what passes for objectivity today. Gessen adopts the definition of moral clarity from Susan Neiman, the author of a book on moral clarity.

According to Neiman, moral clarity arises after a writer assesses the facts and context of a particular situation, makes a moral judgment about it and includes that judgment in his or her article. With moral clarity, a journalist could make statements that, say, the criminal justice system is unfair to Black people or that racism is bad because the journalist holds that these claims are, at their root, fact-based claims — despite political polarization that could lead one to see the statements as biased.

Wesley Lowery, who has served as a national correspondent for the Washington Post, has been a prominent voice in the moral clarity versus objectivity debate.

Lowery wrote in a tweet, “American view-from-nowhere, “objectivity”-obsessed, both-sides journalism is a failed experiment…The old way must go. We need to rebuild our industry as one that operates from a place of moral clarity.”

Even so, Janine Zacharia, a communications lecturer at Stanford, is not persuaded by arguments for moral clarity. She told The Daily that she believes abandoning objective reporting would not be good for journalism. She gave an example where a journalist wants to write a story about white nationalists. If the prospective subjects of the article were to Google the journalist and see their past work or social media paint negative opinions about white nationalism, those subjects may not be willing to be interviewed for the story, fearing that the story would not be fairly written. Under such premises, Zacharia said, the stories and issues that journalists could bring attention to would dwindle.

Similarly, Communications Professor Fred Turner said in an interview with The Daily that objective reporting can be an impactful way to achieve social change. Turner argues that journalists in the 1960s, ostensibly working under the guidelines of objectivity, exposed the world to protests against the Vietnam War. In doing so, Turner said, journalists helped the anti-war movement grow.

Turner believes the same thing is happening today with the Black Lives Matter movement.

“Each time people see one of these killings or see the protests,” Turner said, “it stops being a purely local matter and becomes a matter of public concern, and then it becomes something that we can all take action on.”

Journalists, he said, are partially to thank for spreading these stories. Because journalists report what they see, whether positive or negative, journalism is “by definition an activist occupation,” Turner said. Turner does not believe objectivity restricts journalists’ abilities to engage in social change. On the contrary, he said, “you must be objective — and that’s the key to your ability to be an activist for democracy: calling things as you see them, and staying objective, and staying out of the fray.”

Glasser disagreed. For him, objectivity and social justice are in conflict, and he urged that journalism “free itself from this notion of objectivity to develop a sense of social justice.”

Jefferson said that objectivity is not often practiced equitably. In the real world, he said, only “people of color, queer people, women, and so on have their commitment to objectivity questioned.” This discrimination happens, he said, because society perceives objectivity as neutral, and people don’t associate straight, white men with identities that interfere with neutrality.

“There’s this assumption that if you really want objective journalism, just give me a staid, white person,” Jefferson said.

But that, Jefferson said, is obviously wrong: Like everyone else, a white man “comes to his work as a journalist with attitudes, beliefs, preferences and identities … that structure his own thinking about the world.”

#Journalisme #Médias #Objectivity #Black_Lives_Matter

Ambiance coronavirus ET black lives matter avec ce rap qui appelle à l’annulation de 2020 : Eric Roberson - Cancel 2020
►https://www.youtube.com/watch?v=wNjypUXIS5A

Ajouter sur ma compile #coronavirus et #musique :
►https://seenthis.net/messages/832339

Mais aussi ajouter à la liste des chansons autour de #George_Floyd ici :
►https://seenthis.net/messages/856449

#Musique_et_politique #Musique #ACAB #Violence_policière #Violences_policières #brutalité_policière #Assassinats_policiers #racisme #racisme_systémique #USA #Black_Lives_Matter #rap #Eric_Roberson

Sur un poème des années 1950 de Claudia Jones, mis en musique dans la foulée de Black Lives Matter :

ALA.NI - Lament for Emmett Till
►https://www.youtube.com/watch?v=MdliG5boGwQ

Ajouter à la liste des chansons autour de #George_Floyd ici :
►https://seenthis.net/messages/856449

#Musique_et_politique #Musique #ACAB #Violence_policière #Violences_policières #brutalité_policière #Assassinats_policiers #racisme #racisme_systémique #USA #Black_Lives_Matter #soul #Ala.ni #Claudia_Jones #Emmett_Till

La spirale
▻https://lundi.am/La-spirale

Tags : #émeutes #-USA #-France #-Hong-Kong #mouvement_social #luttes #gilets_jaunes #black_lives_matter #Phil_A._Neel

What You Gonna Do When the Grid Goes Down.
▻https://www.fip.fr/groove/hip-hop/public-enemy-rallume-son-fight-power-avant-un-nouveau-disque-18339

Chuck D, Flavor Fav, et autre Professor Griff ont révolutionné le #hip-hop il y a trente ans de cela et n’ont donc toujours pas lâché leur dernière rime. Les années passent certes – Chuck D a fêté le mois dernier ses 60 ans –, et la fougue n’est plus la même qu’autrefois. Mais à quelques mois d’un scrutin présidentiel chauffé à blanc et alors que l’Amérique se consume encore et toujours dans ses plus vieux démons, l’actualité offre aujourd’hui un écho inédit au #rap_politique dont #Public_Enemy fut l’un des fers de lance à l’orée des années 90.

▻https://www.youtube.com/watch?v=nNUl8bAKdi4&feature=youtu.be

Teyana Taylor dévoile « Still », un clip hautement symbolique
▻https://pan-african-music.com/teyana-taylor-still

L’artiste américaine Teyana Taylor, dénonce le racisme et les brutalités policières dans la puissante vidéo de son titre « Still ».

Réalisée par Spike Tey, la vidéo est une ode au mouvement Black Lives Matter et mêle des images des manifestations actuelles à des discours de Malcolm X et du Dr Martin Luther King Jr.

►https://www.youtube.com/watch?v=xwX1pdimy1g

#musique #Teyana_Taylor #musique_et_politique #violence_policière #racisme #black_live_matters @sinehebdo

On pourrait penser à juste titre que la seule formation dispensée aux « policiers » états-uniens est le tir à bout portant (7 fois)

▻https://www.afrikmag.com/etats-unis-un-noir-recoit-sept-coups-de-feu-de-la-police-sous-le-regard-de

Dans une vidéo de la fusillade devenue virale sur les médias sociaux, on voit la victime Jacob Blake suivie par plusieurs policiers armés alors qu’il se dirige vers un véhicule, à pied et désarmé. Lors qu’il ouvre la porte du véhicule et tente d’y entrer, l’un des policiers l’attrape par le t-shirt. L’officier pointe son arme sur l’homme alors qu’il s’accroche à son T-shirt. Au moins sept coups de feu sont entendus. L’homme a été transporté dans un hôpital de Milwaukee. Il est dans un état grave selon les autorités.

Jacob Blake est entre la vie et la mort après son interpellation et les tirs de la police qui ont été filmés. Selon un avocat des droits civiques, l’homme a été criblé de balles alors qu’il avait tenté de s’interposer dans une dispute entre deux femmes.

#Black_Lives_Matter #racisme #violences_policières #assassinat_raciste

Roma, la fermata della metro C #Amba_Aradam cambia nome: approvata l’intitolazione al partigiano #Marincola. Il vox tra i cittadini

https://i.imgur.com/QwkEMva.png

E’ stata approvata questo pomeriggio la mozione che impegna l’amministrazione capitolina ad intitolare la futura fermata della Metro C Amba Aradam al partigiano italo-somalo #Giorgio_Marincola. Mentre nell’Aula Giulio Cesare l’assemblea capitolina votava la mozione, appoggiata dalla sindaca Virginia Raggi, per cambiare quel nome simbolo del colonialismo italiano e di una delle peggiori stragi compiute dal regime fascista in Africa, i residenti che abitano nel quartiere vicino l’omonima via Amba Aradam, nell’area di San Giovanni, si dividono sull’iniziativa.

https://i.imgur.com/Pl2IoY4.png

C’è chi difende l’iniziativa del Campidoglio. Chi vuole conservare il vecchio nome scelto per la stazione metro C di Roma, ‘Amba Aradam‘, affinché “anche gli errori e le atrocità non vengano dimenticate”. Ma anche chi rivendica che “la storia non si debba cambiare”, quasi ‘nostalgico’ del periodo coloniale di matrice fascista.

Lì, dove è in costruzione una nuova fermata della metropolitana (che dovrebbe essere ultimata entro il 2024, ndr) erano state le azioni dimostrative degli attivisti di #Black_Lives_Matter, seguite da appelli della società civile, a porre il problema di quella controversa toponomastica. Chiedendo di sostituire quel nome e di rendere invece omaggio al partigiano Marincola. Figlio di un soldato italiano e di una donna somala, da giovanissimo scelse di combattere per la Resistenza, contro l’occupazione nazifascista, ucciso dalle SS in Val di Fiemme il 4 maggio 1945.

“Una scelta giusta, omaggiare un partigiano di colore può essere un atto di grande valore simbolico”, c’è chi spiega. Altri concordano: “Perché no?”. Una proposta che ha anche permesso di conoscere una storia spesso dimenticata: “Non lo conoscevo, ho letto sui giornali. Ma ora sono convinto che sia giusto dedicargli questo riconoscimento”, spiega una ragazza.

Altri invece sono contrari: “Deve restare il nome ‘Amba Aradam’, si è sempre chiamata così anche la via”. Eppure, tra i sostenitori del vecchio nome (ma non solo), quasi nessuno conosce la storia della strage fascista che si consumò nel massiccio montuoso a nord di Addis Abeba, lungo il Tigre, quando, nel 1936, le truppe del maresciallo Badoglio e l’aviazione italiana massacrarono 20mila etiopi, compresi civili, donne e bambini, usando gas vietati già allora dalle convenzioni internazionali, come l’iprite. Altre centinaia persero la vita tre anni più tardi, all’interno di una profonda grotta dell’area, con le truppe fasciste che fecero uso di gas e lanciafiamme contro la resistenza etiope, per poi murare vivi gli ultimi sopravvissuti.

Una storia che quasi nessuno conosce, anche chi difende il nome ‘Amba Aradam’. Certo, chi concorda con la nuova intitolazione è convinto che, al di là dei simboli, siano necessarie altre azioni concrete sul tema immigrazione, compreso il diritto alla cittadinanza per chi nasce, cresce e studia in Italia: “Ius soli e Ius culturae? Sono favorevole”, spiegano diversi residenti. Ma non solo: “Serve anche ripartire dalle scuole e dalla formazione per debellare il razzismo”.

▻https://www.ilfattoquotidiano.it/2020/08/04/roma-la-fermata-della-metro-c-di-via-amba-aradam-sara-intitolata-al-partigiano-marincola-il-vox-tra-i-residenti-sulliniziativa-del-campidoglio/5889280
#toponymie #toponymie_politique #Italie #colonialisme #Rome #partisans #métro #station_de_métro #colonialisme_italien #passé_colonial #mémoire #guerre_d'Ethiopie #Ethiopie #massacre #Badoglio

–-

ajouté à la métaliste sur le colonialisme italien:
►https://seenthis.net/messages/871953

ping @isskein @albertocampiphoto

Ajouter à la liste des chansons sorties autour de #George_Floyd ici :
►https://seenthis.net/messages/856449

#Musique_et_politique #Musique #ACAB #Violence_policière #Violences_policières #brutalité_policière #Assassinats_policiers #racisme #racisme_systémique #USA #UK #Black_Lives_Matter

#Dumpstaphunk, le groupe américain de Ivan Neville ne nous surprend pas en reprenant ces deux morceaux en hommage à Black Lives Matter :

Dumpstaphunk – Justice/Stand
►https://www.youtube.com/watch?v=vI9292TbdYM

La chanteuse pop anglaise #Jorja_Smith nous surprend plus avec cet appel à la révolte, même si c’est déjà son deuxième titre à faire allusion à la violence policière :

Jorja Smith - By Any Means
►https://www.youtube.com/watch?v=Vq81getV30I

Enfin, #Shirley_Jones, du groupe pop américain des années 1980, The Jones Girls, nous surprend aussi, même si son ode antiraciste est largement plus naïve :

Shirley Jones - There Are No Differences
►https://www.youtube.com/watch?v=cdoiJp6lQZE

The Second Act of Social-Media Activism | The New Yorker
▻https://www.newyorker.com/culture/cultural-comment/the-second-act-of-social-media-activism

https://media.newyorker.com/photos/5f1867272a375b7f28f28178/16:9/w_1280,c_limit/Hu-VirtualActivism.jpg

Un article passionnant qui part des analyses de Zeynep Tufekci pour les reconsidérer à partir des mouvements plus récents.

Some of this story may seem familiar. In “Twitter and Tear Gas: The Power and Fragility of Networked Protest,” from 2017, the sociologist Zeynep Tufekci examined how a “digitally networked public sphere” had come to shape social movements. Tufekci drew on her own experience of the 2011 Arab uprisings, whose early mobilization of social media set the stage for the protests at Gezi Park, in Istanbul, the Occupy action, in New York City, and the Black Lives Matter movement, in Ferguson. For Tufekci, the use of the Internet linked these various, decentralized uprisings and distinguished them from predecessors such as the nineteen-sixties civil-rights movement. Whereas “older movements had to build their organizing capacity first,” Tufekci argued, “modern networked movements can scale up quickly and take care of all sorts of logistical tasks without building any substantial organizational capacity before the first protest or march.”

The speed afforded by such protest is, however, as much its peril as its promise. After a swift expansion, spontaneous movements are often prone to what Tufekci calls “tactical freezes.” Because they are often leaderless, and can lack “both the culture and the infrastructure for making collective decisions,” they are left with little room to adjust strategies or negotiate demands. At a more fundamental level, social media’s corporate infrastructure makes such movements vulnerable to coöptation and censorship. Tufekci is clear-eyed about these pitfalls, even as she rejects the broader criticisms of “slacktivism” laid out, for example, by Evgeny Morozov’s “The Net Delusion,” from 2011.

“Twitter and Tear Gas” remains trenchant about how social media can and cannot enact reform. But movements change, as does technology. Since Tufekci’s book was published, social media has helped represent—and, in some cases, helped organize—the Arab Spring 2.0, France’s “Yellow Vest” movement, Puerto Rico’s RickyLeaks, the 2019 Iranian protests, the Hong Kong protests, and what we might call the B.L.M. uprising of 2020. This last event, still ongoing, has evinced a scale, creativity, and endurance that challenges those skeptical of the Internet’s ability to mediate a movement. As Tufekci notes in her book, the real-world effects of Occupy, the Women’s March, and even Ferguson-era B.L.M. were often underwhelming. By contrast, since George Floyd’s death, cities have cut billions of dollars from police budgets; school districts have severed ties with police; multiple police-reform-and-accountability bills have been introduced in Congress; and cities like Minneapolis have vowed to defund policing. Plenty of work remains, but the link between activism, the Internet, and material action seems to have deepened. What’s changed?

The current uprisings slot neatly into Tufekci’s story, with one exception. As the flurry of digital activism continues, there is no sense that this movement is unclear about its aims—abolition—or that it might collapse under a tactical freeze. Instead, the many protest guides, syllabi, Webinars, and the like have made clear both the objectives of abolition and the digital savvy of abolitionists. It is a message so legible that even Fox News grasped it with relative ease. Rachel Kuo, an organizer and scholar of digital activism, told me that this clarity has been shaped partly by organizers who increasingly rely on “a combination of digital platforms, whether that’s Google Drive, Signal, Messenger, Slack, or other combinations of software, for collaboration, information storage, resource access, and daily communications.” The public tends to focus, understandably, on the profusion of hashtags and sleek graphics, but Kuo stressed that it was this “back end” work—an inventory of knowledge, a stronger sense of alliance—that has allowed digital activism to “reflect broader concerns and visions around community safety, accessibility, and accountability.” The uprisings might have unfolded organically, but what has sustained them is precisely what many prior networked protests lacked: preëxisting organizations with specific demands for a better world.

What’s distinct about the current movement is not just the clarity of its messaging, but its ability to convey that message through so much noise. On June 2nd, the music industry launched #BlackoutTuesday, an action against police brutality that involved, among other things, Instagram and Facebook users posting plain black boxes to their accounts. The posts often included the hashtag #BlackLivesMatter; almost immediately, social-media users were inundated with even more posts, which explained why using that hashtag drowned out crucial information about events and resources with a sea of mute boxes. For Meredith Clark, a media-studies professor at the University of Virginia, the response illustrated how the B.L.M. movement had honed its ability to stick to a program, and to correct those who deployed that program naïvely. In 2014, many people had only a thin sense of how a hashtag could organize actions or establish circles of care. Today, “people understand what it means to use a hashtag,” Clark told me. They use “their own social media in a certain way to essentially quiet background noise” and “allow those voices that need to connect with each other the space to do so.” The #BlackoutTuesday affair exemplified an increasing awareness of how digital tactics have material consequences.

These networks suggest that digital activism has entered a second act, in which the tools of the Internet have been increasingly integrated into the hard-won structure of older movements. Though, as networked protest grows in scale and popularity, it still risks being hijacked by the mainstream. Any urgent circulation of information—the same memes filtering through your Instagram stories, the same looping images retweeted into your timeline—can be numbing, and any shift in the Overton window means that hegemony drifts with it.

In “Twitter and Tear Gas,” Tufekci wrote, “The Black Lives Matter movement is young, and how it will develop further capacities remains to be seen.” The movement is older now. It has developed its tactics, its messaging, its reach—but perhaps its most striking new capacity is a sharper recognition of social media’s limits. “This movement has mastered what social media is good for,” Deva Woodly, a professor of politics at the New School, told me. “And that’s basically the meme: it’s the headline.” Those memes, Woodley said, help “codify the message” that leads to broader, deeper conversations offline, which, in turn, build on a long history of radical pedagogy. As more and more of us join those conversations, prompted by the words and images we see on our screens, it’s clear that the revolution will not be tweeted—at least, not entirely.

#Activisme_connecté #Black_lives_matter #Zeynep_Tufekci #Mèmes #Hashtag_movments #Médias_sociaux

Basket : le dilemme de s’agenouiller pendant l’hymne américain en NBA
▻https://www.lemonde.fr/international/article/2020/08/02/basket-le-dilemme-de-s-agenouiller-pendant-l-hymne-americain-en-nba_6047937_

https://img.lemde.fr/2020/07/31/247/0/4315/2145/1440/720/60/0/2100966_a9be694610ce4ccd9630c05a2f515e21-a9be694610ce4ccd9630c05a2f515e21-0.jpg

Une poignée de joueurs de la ligue américaine de basket-ball et Gregg Popovich, l’entraîneur des San Antonio Spurs, ont décidé de ne pas mettre le genou à terre durant l’hymne national, un geste censé représenter la solidarité envers le mouvement Black Lives Matter.

Un article intéressant qui montre que l’on peut soutenir une cause (ici Black Lives Matter), le montrer à sa manière, mais ne pas partager toutes les manifestations de soutien (ici le kneeling). Notamment quand des fidélités contradictoires existent (ici le soutien à BLM et le soutien à l’armée US).

Permet de réfléchir à la tolérance à l’intérieur des groupe protestataires : construire de l’unité malgré les différences, voire les divergences sur certains points. C’est peut être cela le véritable travail de la politique. Pour ne pas le voir, le « centrisme » ne se situe que rarement sur des positions de gauche (au sens traditionnel et historique), mais dérive sans arrêt vers le conservatisme. Rejeter des alliés n’est pas toujours une bonne stratégie.

Dans le même temps, quand les « centristes » rejettent les extrêmistes, ils coupent l’herbe sous leur propre pied, laissant le « centre » dériver vers l’acceptation définitive des dominations actuelles. Je crois ne pas avoir besoin d’exemple, car c’est chaque jour et dans tous les domaines que cela se démontre.

Une société est un équilibre. Nous avons besoin d’extrémistes (progressistes, partisans de la liberté et de l’égalité et de la fraternité ou sororité) pour que le « centre » aille dans le sens de l’humanité. Écouter les positions radicales ne veut pas dire en accepter toutes les expressions, mais permet d’entendre le souffle de la société. Car l’avenir a toujours commencé par être minoritaire et marginal.

#Kneeling #Black_Lives_Matter #NBA

Opinion | John Lewis: Together, You Can Redeem the Soul of Our Nation - The New York Times
▻https://www.nytimes.com/2020/07/30/opinion/john-lewis-civil-rights-america.html

https://static01.nyt.com/images/2020/07/29/opinion/00lewis/00lewis-facebookJumbo-v3.jpg

By John Lewis

Mr. Lewis, the civil rights leader who died on July 17, wrote this essay shortly before his death, to be published upon the day of his funeral.

July 30, 2020

While my time here has now come to an end, I want you to know that in the last days and hours of my life you inspired me. You filled me with hope about the next chapter of the great American story when you used your power to make a difference in our society. Millions of people motivated simply by human compassion laid down the burdens of division. Around the country and the world you set aside race, class, age, language and nationality to demand respect for human dignity.

That is why I had to visit Black Lives Matter Plaza in Washington, though I was admitted to the hospital the following day. I just had to see and feel it for myself that, after many years of silent witness, the truth is still marching on.

Emmett Till was my George Floyd. He was my Rayshard Brooks, Sandra Bland and Breonna Taylor. He was 14 when he was killed, and I was only 15 years old at the time. I will never ever forget the moment when it became so clear that he could easily have been me. In those days, fear constrained us like an imaginary prison, and troubling thoughts of potential brutality committed for no understandable reason were the bars.

Though I was surrounded by two loving parents, plenty of brothers, sisters and cousins, their love could not protect me from the unholy oppression waiting just outside that family circle. Unchecked, unrestrained violence and government-sanctioned terror had the power to turn a simple stroll to the store for some Skittles or an innocent morning jog down a lonesome country road into a nightmare. If we are to survive as one unified nation, we must discover what so readily takes root in our hearts that could rob Mother Emanuel Church in South Carolina of her brightest and best, shoot unwitting concertgoers in Las Vegas and choke to death the hopes and dreams of a gifted violinist like Elijah McClain.

Like so many young people today, I was searching for a way out, or some might say a way in, and then I heard the voice of Dr. Martin Luther King Jr. on an old radio. He was talking about the philosophy and discipline of nonviolence. He said we are all complicit when we tolerate injustice. He said it is not enough to say it will get better by and by. He said each of us has a moral obligation to stand up, speak up and speak out. When you see something that is not right, you must say something. You must do something. Democracy is not a state. It is an act, and each generation must do its part to help build what we called the Beloved Community, a nation and world society at peace with itself.

Ordinary people with extraordinary vision can redeem the soul of America by getting in what I call good trouble, necessary trouble. Voting and participating in the democratic process are key. The vote is the most powerful nonviolent change agent you have in a democratic society. You must use it because it is not guaranteed. You can lose it.

You must also study and learn the lessons of history because humanity has been involved in this soul-wrenching, existential struggle for a very long time. People on every continent have stood in your shoes, through decades and centuries before you. The truth does not change, and that is why the answers worked out long ago can help you find solutions to the challenges of our time. Continue to build union between movements stretching across the globe because we must put away our willingness to profit from the exploitation of others.

Though I may not be here with you, I urge you to answer the highest calling of your heart and stand up for what you truly believe. In my life I have done all I can to demonstrate that the way of peace, the way of love and nonviolence is the more excellent way. Now it is your turn to let freedom ring.

When historians pick up their pens to write the story of the 21st century, let them say that it was your generation who laid down the heavy burdens of hate at last and that peace finally triumphed over violence, aggression and war. So I say to you, walk with the wind, brothers and sisters, and let the spirit of peace and the power of everlasting love be your guide.

#John_Lewis #Black_lives_matter #Droits_civiques #Démocratie

Blackness as a practice of freedom

▻https://us12.campaign-archive.com/?u=3310abe499733dcec66fe3782&id=d7b286e20e

https://mcusercontent.com/3310abe499733dcec66fe3782/images/4f6bcb88-3816-4312-9e99-05e0fb6baefd.jpg

“What we’re doing is creating something different. For me, it’s a different way of viewing myself, a different way of living, a different way of loving my blackness.”
—Kristina from Black Lives and Spatial Matters

To help people think more deeply about race, freedom, and the policing of metropolitan space in the United States, Cornell University Press has moved forward the publication of the Black Lives and Spatial Matters: Policing Blackness and Practicing Freedom in Suburban St. Louis by Jodi Rios (@rios_jss). In addition, we are also offering the ebook for free (through August 31st) to anyone who wants to engage with this crucial conversation because we believe that books can change the world around us.

From author Jodi Rios: “At its core, this book is about two powerful sets of practices—the cultural politics of race and space that attaches risk to Black people and Black space, and the politics of possibility that reaffirms blackness as a unique site of imagination and freedom. I ask that we reconsider the epistemic violence that is committed when scholars, policy makers, and the general public frame Black precarity as just another racial, cultural, or ethnic conflict that can be solved through legal, political, or economic means.”

#black_lives_matter et #justice_spatiale #géographie_critique #cartoexperiemnt

Kamasi Washington, Terrace Martin, 9th Wonder et Robert Glasper sortent « Dinner Party »
▻https://www.fip.fr/jazz/kamasi-washington-terrace-martin-9th-wonder-et-robert-glasper-sortent-dinner-par

EP entier en ligne (playlist) :

Dinner Party - Sleepless Nights (feat. Phoelix)
▻https://www.youtube.com/watch?list=PLgdR1ditFNmSFI-FV6mkkHRs2D_BThbd-&v=bVp4yL043Kc

#musique #jazz #groove #chill #Kamasi_Washington #Robert_Glasper #9th_Wonder #Terrace_Martin

#Skip_Marley, #HER & #Wale - Slow Down
►https://www.youtube.com/watch?v=UxljkoKJsqQ

Mélange assez réussi de #reggae et de #soul...

Sinon, à ranger dans ces clips pleins d’allusion à Black Lives Matter et George Floyd sans que les paroles de la chanson n’aient à voir avec le sujet. Pourquoi pas...

Du coup je l’ajoute quand même à la liste des chansons sorties autour de #George_Floyd ici :
►https://seenthis.net/messages/856449

#Musique_et_politique #Musique #ACAB #Violence_policière #Violences_policières #brutalité_policière #Assassinats_policiers #racisme #racisme_systémique #USA #Black_Lives_Matter

Austin, Texas, Just Voted to End the Drug War | The Nation
▻https://www.thenation.com/article/activism/jose-garza-texas-drugs-election

https://www.thenation.com/wp-content/uploads/2020/07/jose-garza-texas-da-cc-img.jpg

“On day one, we will end the prosecution of low-level drug offenses here in Travis County,” announced district attorney candidate José Garza, at a February forum on criminal justice reform in Austin. “We will end the prosecution of possession and sale offenses of a gram or less.”

That may have sounded to some like a bold statement, but Garza argued it was the rational response to a “broken system.”

On Tuesday night, voters in the state capital of Texas and the surrounding county agreed. Garza, a former federal public defender, immigrant rights activist, and executive director of the Texas Workers Defense Project–Proyecto Defensa Laboral, swept to victory over Travis County District Attorney Margaret Moore in a closely watched Democratic primary runoff election. And the successful challenger signaled that he is ready to act. “We know that 60-percent of all people arrested and charged with drug possession through traffic stops are people of color,” he told reporters. “So, it is time to end the war on drugs in this community to begin to unwind the racial disparities in our criminal justice system.”

Salaam Remi, Sandra Bland, Black Thought, Cee-Lo Green, Anthony Hamilton, Syleena Johnson & Stephen Marley - Is It Because I’m Black (USA, reprise de Syl Johnson, le papa de Syleena)
►https://www.youtube.com/watch?v=HSCK8zsPLUg

#Musique_et_politique #Musique #ACAB #Violence_policière #Violences_policières #brutalité_policière #Assassinats_policiers #racisme #racisme_systémique #USA

Autres chansons autour de #George_Floyd ici :
►https://seenthis.net/messages/856449

BLM protests are having a counterintuitive effect on Covid-19 spread
▻https://www.inverse.com/mind-body/covid-blm-protests-link

https://imgix.bustle.com/uploads/image/2020/6/30/4293b1e8-db76-4975-831c-928c9a7374ea-gettyimages-1221065285.jpg?w=1200&h=630&q=70&fit=crop&crop=faces&fm=jpg

#Covid-19 cases have not spiked in response to the Black Lives Matter protests, according to a working paper posted Monday by the National Bureau of Economic Research.

[...]

By using anonymized cell phone data to estimate how social distancing behaviors might have changed as protests emerged, this research offers an explanation for why protests may not be linked to increasing cases.

When it came to non-protestors, social distancing actually increased as protests broke out, the analysis suggests.

“If the protests are perceived to be dangerous through violence or clashes with the police you may have individuals choose not to leave their home or go outside. Or if the non-attendees perceive that because of these protests there’s a higher risk of contracting Covid-19, these individuals may choose to stay home,” Dave says.

The Social Contract and the Game of Monopoly: Listening to Kimberly Jones on Black Lives
▻https://ctjournal.org/2020/06/29/the-social-contract-and-the-game-of-monopoly-listening-to-kimberly-jones-

As Derek Chauvin pressed his knee into George Floyd’s neck for eight minutes and forty-six seconds, the United States was poised to cross the threshold of 100,000 COVID deaths. We were grieving those who lost their lives to the virus, cut off from friends and family, gasping for breath alone in emergency rooms, nursing or private homes, detention centers, on the streets....We were holding our breaths as we read the daily toll of the pandemic, disproportionately taking Black and Brown lives. Far from being a “great equalizer,” #Covid-19 reveals the virulence of structural racism. African Americans are dying of the virus at three times the rate of white people in America. As some official channels urged us to follow the protocols of social distancing and physical isolation in the interests (...)

Le puissant message de Tarrus Riley dans « Healing »
▻https://pan-african-music.com/tarrus-riley-healing

https://storage.googleapis.com/assets-pam-blog/2020/06/b9363793-riley-2.png

Accompagné de l’annonce de son prochain album du même nom, Tarrus dévoile aujourd’hui le morceau « Healing » accompagné d’un clip réalisé par Ruption de RD Studios. Il dépeint un aperçu de la Jamaïque pendant la crise de Covid-19, stérile, meurtrie et dévastée. Avec des images tournées à travers l’île pendant la quarantaine, mélangées à des scènes plus récentes telles que les manifestations Black Lives Matter en Jamaïque et dans le monde entier

►https://www.youtube.com/watch?v=yLHdA-kLqi0

#musique #reggae #soul #Tarrus_Riley #Jamaïque #coronavirus #Black_lives_matter @sinehebdo

US Air Force sergeant charged in Boogaloo Bois murder - BBC News
▻https://www.bbc.com/news/world-us-canada-53076159

A US Air Force sergeant with links to the far-right Boogaloo Bois movement has been charged with the murder of a federal security officer in California, the FBI says.

Steven Carrillo is accused of killing David Patrick Underwood outside the courthouse in Oakland during Black Lives Matter protests last month.
He was already charged with the murder of another officer eight days later.
Damon Gutzwiller was killed in an ambush near Santa Cruz on 6 June.

Mr Carrillo, who is stationed at Travis air force base, was arrested during a subsequent confrontation.
He appears to have used his own blood to write various phrases on the bonnet of a car he stole, the FBI said, including “boog” and “stop the duopoly”.
“Boogaloo” is a term used by extremists to reference a violent uprising or impending civil war in the US, the FBI said.
Who are Boogaloo Bois, Antifa and Proud Boys?
Adherents of the loose grouping known as Boogaloo Bois, which some liken to a militia, are anti-government and often carry assault weapons.

#Black_Lives_Matter #Boogaloo

#BLM – Demonstrations in #Calais and #Dunkerque / Manifestations à Calais et Dunkerque

On the wave of Black Lives Matter movements around the globe, demonstrations took place also in Dunkerque and Calais, to denounce racist politics and their consequences.

About 80 people gathered in a public square in Calais, last Saturday, June, 13th. The speeches highlighted the violence that exiled people suffer on a daily basis in the border city, amongst which the discrimination in city buses, which was almost officially acknowledged by the president of SITAC, which manages the urban network.

The demonstration continued with a spontaneous march all the way to the sea side , chanting slogans without interruption.
“racist state, complicit police”, “police hates everyone” “no border no nation stop deportation” “no justice, no peace”… a reminder that police and racist politics such as border ones have made victims also in Calais.

The message is clear.

https://calaismigrantsolidarity.files.wordpress.com/2020/06/f-1.jpg https://calaismigrantsolidarity.files.wordpress.com/2020/06/t-1.jpg https://calaismigrantsolidarity.files.wordpress.com/2020/06/g-1.jpg

Sur la vague des mouvements Black Lives Matter dans le monde entier, des manifestations ont également eu lieu à Dunkerque et à Calais, pour dénoncer les politiques racistes et leurs conséquences.

Environ 80 personnes se sont réunies sur une place publique de Calais, ce samedi 13 Juin. Les prises de paroles ont mis en avant les #violences que subissent quotidiennement les exilé-es, dont la discrimination dans les bus de ville quasi officialisée par le président de la SITAC qui gère le réseau urbain.

Le rassemblement a été suivi d’une manifestation sauvage jusqu’au front de mer avec des slogans sans interruption.
“Etat raciste, police complice”, “La police déteste tout le monde” “no border no nation stop deportation” “no justice, no peace”….. un rappel que la police et les politiques racistes comme celles des frontières ont fait des victimes également à Calais.

Le message est clair.

▻https://calaismigrantsolidarity.wordpress.com/2020/06/14/blm-demostration-in-calais-and-dunkerque-manifest
#manifestation #résistance #Black_Lives_Matter #France #discriminations #répression #racisme