Frédéric Kastner

Are we knowledge colonialists?
WikiStage Lille 1 1
  • Description

    Knowledge is what brings us closer together, but its sharing its greatly unequal on a worldwide scale.If knowledge is now more accessible and spread out than ever, there are still great disparities in the production and reception areas of knowledge. The North remains unevitably a self-centered zone, putting "cultural glasses" on its citizens that blinds them from worldwide knowledge spreading.

    "Knowledge means loads of different things. Knowledge is discovery, inspiration, interest, going down a path, different paths than we've seen today. And it's a fascinating thing."

    "Knowledge, culture and the world can be seen with glasses, cultural glasses. Things that society put on us."

    "I think the knowledge economy is just increasing disparities from the past."

     

     

Barbara Cassin

Globish ou traduction ?
WikiStage SUEZ 2
  • Description

    English subtitles available in the video

    "Si l'on part de l'idée que la communication ce n'est pas seulement et jamais seulement de la communication. Et bien, on se trouve tout de suite devant la gestion de cette non langue, qui s'appelle le Global English, le Globish".

    "On communique en se coupant de l'invention qui est celle de sa langue maternelle et même celle de la pluralité des langues qui me parait fondamentale".

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Heinz Wismann

Est-ce que l'appartenance multiple est possible?
WikiStage SUEZ 1
  • Description

    C’est la définition du mot appartenance qui commande aussi toute réflexion sur la possibilité ou l’impossibilité d’appartenances multiples.
    Si on prend la métaphore de l’appartement et que l’on vit avec des gens qui ont un autre appartement à côté, il est très difficile de concevoir une appartenance commune puisque les appartements sont par définition séparés.
    C’est très intéressant de constater que dans la tradition française, il y a une appartenance et pas de multiples appartenances, dans la mesure où les appartenances autres que françaises sont tolérées ; elles habitent à côté.
    Quand on prend par exemple les dispositions prises par Napoléon pour les cultes, ils sont tolérés dans leur juxtaposition mais l’on n’est pas sommé d’adhérer à l’un plutôt qu’à l’autre. Alors que le principe d’appartenance, si on le pense autrement que dans la juxtaposition d’appartements, c’est la nécessité d’être totalement assimilés, intégrés.
    Et c’est cette tension entre les deux injonctions qui travaille à mon sens la réflexion contemporaine, toujours plus actuelle, sur la possibilité d’avoir plusieurs appartenances à la fois - conviction personnelle - que nous pouvons parfaitement superposer comme dans un feuilleté, les loyautés multiples. Nous le faisons d’ailleurs, que l’on soit supporteur du PSG et puis politiquement à gauche ou a droite, et puis religieusement plutôt catholique ou protestant et européen. On a toute sorte de possibilités de décliner l’appartenance et la question vraiment compliquée c’est de penser la manière dont ces multiples appartenances s’articulent.

    Does multiple affiliation possible ?

    Subtitles in English in the video!

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Adrien Leconte

Comment rendre la culture plus accessible, à tous ?
WikiStage Paris Asso 1
  • Description

    "La musique, les arts peuvent être ressentis autrement. La découverte que le handicap n'est pas une identité, c'est juste une autre manière de voir les choses. La culture est l'affaire de tous d'un partage. Et c'est le partage de différentes expériences comme la sienne, la mienne ou celle d'intervenants pédagogues, ou éducateurs spécialisés que nous est apparue le manque d'activités culturelles accessibles et adaptées aux personnes en situation de handicap".

    "Parallèlement, un accompagnement adapté à un événement culturel par mois permettait à tous de partager une expérience commune".

    "Ce n'est pas le handicap qui est le principal obstacle à cette accessibilité, mais bien l'incapacité de l'environnement à y répondre".

    "L'Asso OUAT ne vise pas à accuser des faiblesses de la société, elle ne prétend pas non plus pouvoir soigner les personnes en situation de handicap, mais nous pouvons participer à l'éveil du commun et à faire évoluer les mœurs sur les questions du handicap".

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Sushmita Kashyap

What is Multilingualism and Multiculturalism?
WikiStage Lille 1 1
  • Description

    Sushmita Kashyap explains how multilinguism can help people opening themselves, and break the barrier between cultures.

    "Being a polyglot, for me, is like being your own personal toolbox, and it is a very fantastic toolbox."

    "In our modern age we are looking for guarantees, for everything."

    "We have to start believing that the moment is here and now."

    "Every moment that we pass in the company of another person from another culture - it could be just anywhere, even in the supermarket - is a moment to learn, to alter a new world and to just experiment."

    Sushmita Kashyap: Étudiante en Master 2 MITRA : Médiation Interculturelle: identités, conflits, mobilités à l'Université de Lille3. De nationalité indienne, elle est formée dans le journalisme, et a travaillée comme observateur des droits humains dans les zones à conflits de l'Inde du nord-est. Voyageuse passionnée, photographe amateur, rédactrice de poésie, elle étudie actuellement la géographie émotionnelle des quartiers défavorisés de Rio de Janeiro.

     

     

François Jullien

Quelles approches pour le divers des cultures?
WikiStage SUEZ 3
  • Description

    Usually deals with the various cultures in terms of cultural differences, which implies thinking cultures also in terms of identities. My bias is to think of the various cultures not in terms of differences, but apart. What a difference between the two? Is that the difference is spécificatrice, it leads to a definition, and thus effectively to a cultural identity. But I do not believe in cultural identities, since I think the essence of culture is to mutate and transform. If we put culture at the museum, it is a dead culture.
    So think of the various cultures in terms gap allows to explore fertility. Commonly called "Make a difference" "how far away? "So explore possible, detect resources. So I understand the various cultures in terms of distance. These gaps, thus being the distances that keep vis-a-vis. And that make the other, instead of being discarded as in the difference, well the other is in look, vis-a-vis, in tension. The difference with the distance it opens reveals a tension, that is to say of between. Of between which is in tension, between blood pressure. And it is in that between blood pressure, produced by the way, that landscape, it vis-à-vis that organizes that may occur common.
    The common is a common product, not a common uniform, the stereotype of the standard. But a joint that is a joint product through gaps, explored, exploited as they are, to put intelligence in the works. A common intelligible.
    The dialogue of cultures, the dia of the gap, which is also the dia of the course, course, the path it takes time. And then the logos of the intelligible, that is to say, the common intelligence because intelligence is not over, but it crosses more diverse intelligibility, the more it unfolds. And that is what we are led today to re-start work our intelligence, crossing the diverse intelligibility to produce this common immunity.


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Claude Grunitzky

Why fight for hybrid identities ?
WikiStage SUEZ 3
  • Description

    "The way that we were living in the 80's, in France, was really interesting because we were completely drown into Hip-Hop culture".

    "As a teenager, I really got into Hip-Hop, and the reason I got into Hip-Hop is because I was trying to find a way to reconcile my hybrid identities".

    "Reconciling the African identity, with the American sensibilities and the European upbringing is what led me to a new way of approaching transculturalism".

    "Looking into the future I really want to find a way to express a more powerful identity for youth culture".

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Claude Grunitzky

Pourquoi faut il se battre pour nos identités hybrides ?
WikiStage SUEZ 3
  • Description

    "Dans cette subordination que j'ai vu pendant mon enfance, ont façonné ma vision du monde et ce que j'ai fini par appeler le transculturalisme"

    "La rigidité de la culture catholique, a fait que je n'ai pas pu exprimer toutes les identités que j'avais en moi et c''est la découverte du Hip-Hop, dans les années 80 qui m'a permis de comprendre que je voulais consacrer ma vie toute entière à la définition et l'expression de ce que j'appelle aujourd'hui les identités hybrides"

    "Dans cet album j'ai reconnu tout ce qui incarnait l'espérance et le métissage culturel qui allait, porter toute ma carrière professionnelle".

    "C'était de retrouver ce que le théoricien Paul Ricoeur appelait les narratives, l'identité narrative".


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Claude Grunitzky

How to promote vernacular languages in Africa?
WikiStage SUEZ 3
  • Description

    The issue of language is becoming really really important, because if we are going to look at Africa for instance, and I am now just focusing on the African continent, a lot of the main languages that are spoken are the colonial languages that are inherited from the colonial masters. So, in my case I was born in Togo which is a French speaking country, and if you go across the border, you go to Ghana, which is an English speaking country, but it is really the same people. I was born in Lomé which is at the border with Ghana. If I were born maybe 500m to the west, then I would have been born in Ghana. So, you have two different countries, two different languages that are supposed to be official languages. But, then what we find is that the vernacular languages are the ones that younger people, and older people, are relating to more. Why? Because a lot of people are feeling that these colonial languages were imposed upon them, and then because they became national and official language, they feel they cannot really express themselves in the way they should or could or would if things have happened a little bit differently from a political perspective.

    What I am really interested in now is how we promote vernacular languages, and African languages, and get them to play a bigger role in the way people express themselves in those countries. And, even, in a way the media is able to disseminate certain messages. So, what I am doing now as an entrepreneur in the media space through Africa, is finding ways in which we can start in English, and of course include French, and why not Portuguese, or even Spanish, that is the language of Equatorial Guinea, but then find the way to include the important African languages, whether it is Ewe, where I was born, in Togo at the border with Ghana, whether is Wolof if we are speaking of Senegal, whether its Swahili for the Eastern part of Africa, whether it is Kinyarwanda, whether it is Zulu, I think we have to find ways to create meaningful media messages and communications around the fact that Africans and young Africans should to be very proud of the vernacular languages, of the native languages, and just because they are expressing themselves in the media in their native languages does not mean that they have to dissociate themselves completely from the official European languages that are the official languages of their country. Just because you are expressing yourself in Wolof in Senegal does not mean that you do not like the French language or you do not like the French culture, but there has to be a way to mix those sensibilities into what I call transcultural expressions.


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What does learning from others mean?
WikiStage SUEZ 3
  • Description

    Learning from others is a very important question nowadays. Let’s take the situation of the world as it is. It is called postcolonial world. What does it mean to say that our world is considered postcolonial? It means that learning does not come from one single culture or language. One easy way of characterizing the colonial situation is to say that you have, in a colonial situation, some kind of imperial language which is supposed to be the language of the learning, the language of the beautiful, the language of truth, etc.
    Everybody else needs to learn that language, as it is the imperial language, the language of the truth. To say that we are in a world which is postcolonial is that you have total equivalence of culture and languages. And this is a situation in which one can say that you can learn god knows what from god knows who. In other words, learning becomes a radically symmetrical situation encounter. You learn in a symmetrical situation that encounter is learning, in other words encounter is truth. In other words, you are able to step out of your comfort zone, your understanding, your own perspective of the world in order to embrace a different perspective.

    If you are precisely in a situation of understanding what it means that one language in the world is one language among others, one language among other equivalent languages. And, this is why this world is both plural, really diverse world, and also one world. And, hopefully, having such an attitude, adopting such a posture of understanding what it means to learn from others in a situation of radical symmetry is going to teach us some fundamental truth about our time - what it means to be living in a global world.

    We talk about globalization, but when we talk about globalization what it means mainly is that you have all these financial fluxes and fluxes of goods, etc. What does it mean for us, as human beings to learn to inhabit one single world? It means to inhabit it with our differences and at the same time multiply the richness of such a world by precisely learning how to live together, which means how to get from each other the richness of this world, and the multiplicity of perspectives. So, learning from others would mean one world, but one diverse world.


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