Juliette et la bibliothèque d’Alexandrie
https://passionmedievistes.fr/antiquites-ep-4-juliette-bibliotheque-alexandrie/
Du code, des mots, des livres.
https://passionmedievistes.fr/antiquites-ep-4-juliette-bibliotheque-alexandrie/
https://etnadji.fr/blog/pao-maths.html
https://dukope.com/trt/play.html
https://petitions.assemblee-nationale.fr/initiatives/i-358
https://framablog.org/2021/04/20/developpeurs-developpeuses-nettoyez-le-web/
https://www.youtube.com/watch?v=GK8KGHDZ3Xc
https://www.youtube.com/watch?v=rvpQn-mBFPg
https://github.com/Layout-Parser/layout-parser
https://www.youtube.com/watch?v=NuARMS6gj38
https://dérivation.fr/le-libre-est-fini/
Comment des logiciels « Libres » aidant l’ICE, pilotant des frappes par drones, accompagnant les nettoyages ethniques, etc. rendent-ils le monde libre, sans même parler de monde juste ?
https://www.reddit.com/r/magicTCG/comments/mosvfz/french_largest_forum_and_shop_owner_gets_a/
https://sacred-texts.com/neu/mphg/mphg.htm
https://systeme-de-design.gouv.fr/
https://aplazas.pages.gitlab.gnome.org/blog/blog/2021/03/31/introducing-libadwaita.html
https://www.youtube.com/watch?v=DipEiYAyKxY
http://www.legorafi.fr/2021/04/01/le-gorafi-bientot-10-ans-et-encore-quelques-dents/
https://twitter.com/_DollyWood_/status/1379783022854160385
https://libre-ouvert.tuxfamily.org/index.php?article240/je-me-fiche-des-etoiles
https://www.valhalla.fr/2011/01/19/ubuntu-apt-get-fin-de-ligne/
la liste des fichiers pour le paquet « nomDuPaquet » n'a pas de retour à la ligne en fin de fichier […]Oui, vraie question : dix ans après, le message d’erreur ne précise pas le nom du fichier. Pourquoi ? On parle d’une erreur liée à une absence d’EOL (\r) qui bloque toute mise à jour, et l’organisation des paquets est prédictible…
Le néophyte pestera : ce message d’erreur stupide n’est même pas fichu d’indiquer dans quel fichier il y a un problème ? L’expert, après avoir bien ri, le rejoindra : ce n’est pas très sérieux, pour un logiciel UNIX où la notion de fichier est paradigmatique, de ne pas indiquer le fichier concerné.
https://blog.mondediplo.net/critique-de-la-raison-gorafique
https://www.chronicle.com/article/no-american-academe-is-not-corrupting-france
In a much-discussed speech on the topic of “Islamist separatism” in October 2020, the French president Emmanuel Macron accused the French academy of succumbing to the American fashion of identity politics. He warned against French thinkers’ seduction by “dangerous” theories forged in the fires of U.S. campuses. His particular targets were postcolonial studies and critical race studies.
“Many of these topics in which France used to excel academically have been undermined, and we have abandoned them,” Macron declared. French intellectuals, he lamented, have “yielded to other academic traditions,” specifically “Anglo-Saxon traditions based on a different history,” a history that, he claimed, “is not ours.”
The speech received significant media attention in France and the United States. On the American side, a spate of opinion pieces questioned whether “woke” culture would irrevocably polarize French society, and saluted Macron’s effort to protect “classical liberal values.” Others asked if we were witnessing “the end of French intellectual life.”
France, of course, has long feared Americanization. But the fascination triggered by this latest episode in a centuries-long culture war between the two nations stems from an unexpected role reversal. Typically, the United States is imagined to export Hollywood blockbusters, fast food, and bloated naïveté on the order of Netflix’s Emily in Paris; France is imagined to export fine wine, radical ideas, and François Truffaut.
But the United States smuggling radical ideas into France? That’s a very different proposition.
A tidal wave of recognition about how power is wielded along axes of race, gender, and sexuality has breached the fortress of French culture. France’s sense of its cultural superiority thrives in insularity — it is a function of a liberality, not to say a libidinality, unencumbered by the clichés of morality.
This exceptionalist posture has long been wearing thin. It has definitively outlasted its welcome when it is deployed, as Macron has deployed it, as a tool for courting the far-right electorate.
What is really at stake here is the use of the university as a pawn in a concerted anti-Islamic campaign.
Macron’s dog-whistle attacks on postcolonial studies — a catch-all term covering everything from anticolonial thought to critical race theory, intersectional theory to Black Lives Matter — leverage racism and xenophobia, laced with a general anti-intellectual sentiment, to woo conservative voters in view of the 2022 presidential election. Long gone is the 2017 candidate who presented himself as the last bastion against Marine Le Pen’s quasi-fascist Rassemblement National (formerly known as Front National). Macron’s new strategy is to position himself as the guardian of French traditions and law and order.
The president’s accusations, in other words, are not an isolated incident but the preliminary stage in a calibrated government offensive.
In late October 2020 the French minister of education, Jean-Michel Blanquer, declared in an interview that there was “a battle to wage against an intellectual matrix coming from American universities.” In Blanquer’s cross hairs were “intersectional theses” whose supposed essentialism he deemed incompatible with French republican ideals. According to Blanquer, intersectionality fosters communalism, rather than universalism. As such, it is aligned with “Islamist interests.”
On February 14, 2021, the French minister of higher education, Frédérique Vidal — another Macron surrogate — upped the ante by announcing that she would commission an official research investigation into “Islamo-leftism,” which, she claimed, “gangrenes all of society, and the university is not impervious.” The phrase “Islamo-leftism,” until recently confined to far-right platforms, describes a fantasized alliance between anticapitalist and Islamist militants.
French scholars responded immediately by writing an open letter denouncing a “witch hunt” that scapegoated critical race studies and postcolonial studies as a way of distracting from the heightened precarity of students and workers as a result of the neoliberal restructuring of the university. More recently, international scholars issued a powerful statement of solidarity with postcolonial academics and activists in France.
A number of leading figures in France are challenging the frankly incredible claim that racism and colonialism are somehow “not native” to France. Among these are academics like Mame-Fatou Niang, Françoise Vergès, Louis-Georges Tin, and Achille Mbembe, as well as public figures like Christiane Taubira, Rokhaya Diallo, Houria Bouteldja, and Assa Traoré.
To present these figures as the naïve disciples of “social-science theories entirely imported from the United States” is to erase a long tradition of anticolonial thought. It is the tradition of Aimé and Suzanne Césaire, Frantz Fanon, Édouard Glissant, and many others who argued that we must break the artificially nationalist frame, championed by countless others before Macron, if we are to reckon with France’s role in a racist and extractive history of empire.
So to characterize the history of racism and colonialism as “not ours” disavows France’s colonial past and present. Similarly, to identify the insurgent critical moment as originating in the United States ignores that much of the so-called American Theory that troubles the French government has roots in what came to be known as “French Theory” in the 1970s and '80s.
This irony is redoubled if we take into account that, as the French intellectual historian François Cusset influentially argued, French Theory is an American invention. Many French intellectuals derided the American academy’s embrace of Gilles Deleuze, Julia Kristeva, Michel Foucault, Jacques Derrida, and Hélène Cixous, among others.
Building on their work, thinkers like Gayatri Spivak, Judith Butler, Homi Bhabha, and Edward Said laid the foundations of postcolonial, queer, and gender studies. (Those scholars working in the United States were themselves not immune to the accusation that they had wrongly derived a politics that was not native to French theory.)
The biggest irony of all, in the end, might be that, in feigning to defend France against American influence, Macron has borrowed a page from the American conservative’s playbook. And treating criticism of France’s colonial history, discriminatory practices, and police brutality as byproducts of a new form of American imperialism only reproduces the disavowal of an intellectual tradition based on a different history, which is very much France’s.
Recognizing this is all the more urgent in light of the rise of neofascism in Europe and globally. It will take more than symbolic gestures like Macron’s recent proposal to rename French streets after notable figures from the former colonies (among them, Frantz Fanon and Aimé Césaire, whom he called “cultural heroes”). It will take engaging these thinkers seriously — not as cultural heroes but as anticolonial thinkers.
Césaire uses the phrase “boomerang effect” in his 1955 essay “Discourse on Colonialism” to describe how colonialism returned to haunt Europe under the guise of fascism. If we want to understand how something like Nazism came out of the so-called enlightened West, Césaire contends, “we must study how colonization works to decivilize the colonizer.” When the French refuse to recognize this history as theirs, Césaire warns, “a universal regression takes place.”
What threatens France is not the pseudo-notion of Islamo-leftism or the influence of foreign thought, but the persistent regression of its own historical feedback loop, a narrative of exceptionalism that must be disrupted by a new generation of scholars and activists.
https://actualitte.com/article/99675/distribution/pause-pipi-amazon-admet-que-ses-employes-urinent-dans-des-bouteilles
https://twitter.com/paulnivin/status/1377079987950395393
RMS created non-safe spaces at both MIT & the FSF. When I was at the FSF, RMS had little to no empathy for the staff. The FSF was not a healthy, functional workplace. We formed a union to help protect ourselves from RMS — he controlled our pay, benefits, and workplace conditions.
Everything was controlled by RMS — not the executive director, and not the board. The union helped turn FSF employment into what most people think of as a "normal" office job. It didn't fix everything. Some of the issues that we did fix:
RMS did not believe in providing raises — prior cost of living adjustments were a battle and not annual. RMS believed that if a precedent was created for increasing wages, the logical conclusion would be that employees would be paid infinity dollars and the FSF would go bankrupt.
RMS did not believe in providing bereavement leave. What if all your close friends and family die one after another? It's conceivable you would be gone from the office for days, or weeks, if not months. What if you lie about who is dying?
RMS would often throw tantrums and threaten to fire employees for perceived infractions. FSF staff had to show up to work each day, not knowing if RMS had eliminated their position the night before.
Respectively, the union provided a formula for allocating a portion of any budget surplus to COLAs and wage increases, bereavement leave, and progressive discipline for workers, ensuring that union employees could not be fired at RMS' whim.
RMS has not apologized for the harm he's caused. Both MIT & the FSF successfully separated themselves from RMS in 2019. Why did the secret group of voting FSF members reelect him to the board? Why.
https://www.youtube.com/watch?v=VPk1cc0T27s
https://binge.audio/podcast/programme-b/quavons-nous-fait-de-la-recherche
https://www.core77.com/posts/107383/Hell-in-a-Handbasket-Decorative-Books-Sold-by-Color
https://oc.todon.fr/@EtienneNadji
https://sysdiscours.hypotheses.org/352
Et pourquoi, comme on me l’a demandé, ne pas inclure les expressions « gender studies » ou « écriture inclusive » ? Parce que faut pas non plus exagérer : faites donc une liste de toutes les notions de sciences humaines que vous ne comprenez pas et que donc, par définition, il faudrait arrêter d’étudier, et ça sera plus simple.Joli tacle quoiqu’encore très gentil.
Que dire après tout cela ? Qu’avant de juger un terme sur de simples rumeurs colportées sur une chaîne de télé trop racoleuse ou un réseau social trop électrique, il suffit d’aller lire. Parce que lire reste encore la meilleure réponse à apporter à l’ignorance, aux idées reçues, aux raccourcis commodes, aux paresses intellectuelles ou aux ignorances légitimes. Ne pas savoir, ce n’est pas grave : nous sommes toutes et tous ignares sur bien des sujets. Ne pas savoir et prétendre que l’on a pas besoin de savoir pour se faire une idée, c’est non seulement bête à manger du foin et dommage en général, mais c’est surtout dangereux pour nos fragiles régimes démocratiques – et surtout pour l’indépendance de la recherche. Au final, on a le droit de questionner, de débattre et de discuter autour de ces questions (et encore heureux) : mais faisons-le dignement.
https://video.ploud.fr/videos/watch/cd8a31a4-e394-4294-8c98-74c096fb092c
http://www.boiteaoutils.info/2021/03/gnu-linux-et-les-logiciels-libres-en-histoire/
http://www.legorafi.fr/2021/02/26/reconfinement-le-gouvernement-se-donne-encore-8-jours-pour-savoir-sil-avait-fallu-faire-quelque-chose-il-y-a-3-semaines/
https://pyramyd-editions.com/collections/nouveautes/products/offre-de-souscription-le-guide-de-la-fabrication
https://rms-open-letter.github.io/
We believe in a present and a future where all technology empowers – not oppresses – people. We know that this is only possible in a world where technology is built to pay respect to our rights at its most foundational levels. While these ideas have been popularized in some form by Richard M. Stallman, he does not speak for us.
https://fsfe.org/news/2021/news-20210324-01.html
One crucial factor in making our community more inclusive is to recognise and reflect when other people are offended or harmed by our own actions and consider this feedback in future actions. The way Richard Stallman announced his return to the board unfortunately lacks any acknowledgement of this kind of thought process, and we are deeply disappointed that the FSF board did not address these concerns before electing him a board member again.
https://www.youtube.com/watch?v=FkPmiUFZyu8
https://framablog.org/2021/03/22/google-chante-le-requiem-pour-les-cookies-mais-la-grand-choeur-du-pistage-resonnera-encore/
https://twitter.com/LionCordier/status/1373939857123381249
https://www.youtube.com/watch?v=HcNXWVF627Y
https://www.ghacks.net/2020/09/27/how-to-deal-with-googles-and-youtubes-aggressive-popups-before-you-continue-sign-in/
https://www.youtube.com/watch?v=UeXj1vWm0Uc
http://www.bouletcorp.com/2021/03/05/conseils-depannage/
https://www.youtube.com/watch?v=tLDOai2-gZk
https://www.editionsducommun.org/blogs/podcasts/saison-2-episode-1-amazon
https://antipub.org/libre-arbitre-et-publicite-genealogie-dun-double-discours/
[…] D’un côté, les publicitaires tentent de nous vendre dans leurs produits une liberté par la consommation, vantant systématiquement la souveraineté de notre capacité de choisir. De l’autre, les agences de marketing paient très cher pour des recherches et des outils de plus en plus précis, permettant de contourner notre autonomie décisionnelle. À quoi peut bien servir ce double discours du système publicitaire, sinon à masquer le pouvoir de manipulation qu’offre le système publicitaire actuel à quiconque en a les moyens ?
https://blogs.mediapart.fr/yoann-compagnon/blog/140321/avec-samuel-etienne-les-reactionnaires-s-invitent-sur-twitch
Lorsque je lui demande sur son tchat, taquin, s’il ne va interviewer que des gens de droite, il me rétorque que « alors François Hollande est de droite maintenant ?! ». Tout est résumé dans cette phrase, je ne boude pas mon plaisir. Oui, pas qu’un peu. Et si tu ne t’en es pas aperçu, c’est que sa politique n’a rien ébranlé dans ton quotidien, voire a conforté ta condition sociale. C’est, somme toute, que tu es privilégié Samuel. Car tous ceux qui ont subi dans leur vie la violence du quinquennat Hollande, dans leur chair la violence de sa répression lorsqu’on s’y mêlait d’un peu trop près, s’accordent bien sur une chose : Hollande n’est certainement pas de gauche, et a même contribué à enterrer les espoirs que les gens pouvaient encore mettre dans ce vague concept.[…]
Samuel Étienne fait du neuf avec du vieux. […] Tant de nouvelles promesses rances qui nous rappellent le langage du communicant politique, de celui qui n’a rien de mieux à proposer que ce qui est, et s’efforce donc de le peindre d’une autre couleur pour qu’il demeure. […] Le langage bienveillant qui cache son mépris pour « les jeunes » à qui l’on n’a pas bien expliqué comment ça marche les médias et la politique. De même que Hollande ne nous a pas bien expliqué la loi travail, c’est là son grand regret. Les gens ne comprennent rien, ils prennent la rue pendant des mois, alors qu’il faut juste calmement leur réexpliquer le système capitaliste, les premiers de cordée, le ruissellement, la main invisible, et toutes ces belles théories économiques qui nous émancipent.[…]
MonteDeLinguisticae, usul2000, Modiiie, Ostpolitik, PandovStrochnis, Mathieu_Cocq, Bolchegeek et tant d’autres font vivre des moments de politique sur Twitch. On parle de racisme, de sociologie, de philosophie, de science politique, d’urbanisme, de cinéma, de drogue, de féminisme, de religion, de genre, de gentrification, d’histoire et même de critique des médias. Bref, la politique se pratique, se vit et se plaît depuis longtemps sur Twitch. Avec ces streamers on apprend à réfléchir à et à agir. Avec Samuel Étienne, qu’est-ce qu’on apprend au juste ?
https://www.wattpad.com/story/262182338-samuel-est-tienne
https://grisebouille.net/je-travaille-50h-par-semaine/
https://adrienplazas.com/blog/2021/03/12/libhandy-1-2.html
https://www.anthonymasure.com/articles/2018-11-defaut-esthetique
L’historienne du design graphique Catherine de Smet note ainsi, grinçante, que « la maîtrise, désormais accessible à tous, de l’outil informatique constitue […] l’une des plus grandes sources d’affaiblissement [des compétences graphiques]. Le risque que présente cette fallacieuse conviction d’autosuffisance se trouve renforcé par l’argument économique, qui vient légitimer chez tout éditeur le désir de limiter le nombre des intervenants pour chaque projet de publication » (De Smet, 2012 [2003], p. 162).Ça frôle le procès d’intention – mais c’est pertinent.
Via Arthur Perret.
https://nevertwhere.blogspot.com/2021/03/ursula-k-le-guin-petit-guide-de-lecture.html