Archive for the ‘AngryFrenchGuy Speaks!’ Category
Ok, so PSY, le gars du Gangnam Style, a une nouvelle chanson et un nouveau vidéo et même si tout le monde va en parler cette semaine sur les réseaux sociaux, on peut tout de suite s’entendre que l’improbable tornade médiatique virale qui a brièvement transformé le chanteur coréen en popstar planétaire en 2012 ne se reproduira pas.
Cela dit, le fait que les médias de l’Ouest et des États-Unis parlent du lancement d’une chanson en coréen est un évènement en sois.
On s’entend, Gangnam Style est une aberration. Tout est possible une fois, mais il est un peu tôt pour affirmer avec le très sérieux magazine d’affaires publiques Foreign Policy que le succès de Gangnam Style prouve que « les schémas d’échanges commerciaux et culturels nord-sud qui ont dominé le monde depuis l’ascendance du colonialisme européen cèdent et font de la place à un soft power inattendu. »
Cela dit, s’il n’aura fait que ça, PSY aura au moins démontré que contrairement à ce que tout le monde a toujours dit et répété, l’anglais n’était pas une condition non négociable du succès pop planétaire.
En fait, la suite des choses dépend peut-être moins de PSY que de CL, une autre chanteuse coréenne qui va lancer son premier album aux États-Unis cet automne.
Contrairement à PSY avant Gangnam, CL est déjà une authentique star internationale. C’est la plus grande vedette K-Pop, voir la plus grande vedette pop non anglophone, a tenter d’entrer sur le marché de la musique des États-Unis depuis Gangnam.
Est-ce qu’elle va s’en tenir au modèle de Céline Dion qui dit que pour avoir une carrière américaine et authentiquement planétaire il faut reprendre à zéro avec produit exclusivement en anglais, ou est-ce que le succès de Gangnam va lui donner le droit de se présenter aux Américains avec une chanson dans laquelle on entendrait aussi du coréen?
Pour lire la SUITE
Les Coréens ont inventé l’imprimerie moderne au moins un siècle avant les Européens. Il y a dans les coffres du Département des manuscrits de Bibliothèque Nationale de France (cote : IFN-6300067) une copie du Pulcho chikchi simch’e yojol, une anthologie d’enseignements bouddhistes aussi connue comme le Jikji, qui a été imprimée avec une presse à caractères mobiles de métal en 1377, deux bonnes générations médiévales avant la bible de Johannes Gutenberg i.
Le Jikji de la BNF est le plus ancien exemplaire d’imprimerie coréenne connu, mais nous savons que ce n’est pas le premier document imprimé avec la technologie. Les premiers livres imprimés en Corée, comme le souvenir de cette invention, sont perdus, inconnus des curieux qui s’émerveillent devant les trois copies sur vélin parfaites et complètes de la bible de Gutenberg en exposition à la BNF, à la Bibliothèque du Congrès américain et à la British Library. Pour des raisons administratives et économiques, l’invention de l’imprimerie par les Coréens n’a pas eu le même impact en Asie qu’elle aura en Europe à partir de 1440.
Parce que c’est impossible d’exagérer la violence du choc politique, économique, culturel, social et religieux provoqué par la machine de Gutenberg. Vingt-cinq ans après l’impression de sa première bible il y a déjà des presses dans toutes les grandes villes d’Europe. Un autre quart de siècle plus tard on a imprimé 20 millions de livres ii. L’imprimerie précipite la fin du Moyen-Age, la prise du pouvoir par la bourgeoisie et le début d’une ère de progrès scientifique comme l’humanité n’en a jamais connu. L’Église catholique ne va jamais s’en remettre. La monarchie non plus.
L’imprimerie c’est aussi le début de la fin du latin. C’est très important de le comprendre si l’on veut essayer d’imaginer l’impact que l’internet va avoir sur l’anglais global et l’ordre politique international.
La suite sur Medium
AngryFakeLeaks presents: The Senate’s Standing Commitee on Official Language’s lost report on Nunavut’s Anglos
The myths of the white man of Canada’s North as a wealthy adventurer backed by wealthy European powers and natural resources companies still plague the English-speaking minority of the Canadian territory of Nunavut, according to a report by the Senate’s Standing Commitee on Official Languages.
Research for the report titled “From Baffin to the 21st Century: The endangered vitality of the English-speaking minority of Nunavut”, was conducted by the same senators that published another stereotype-shattering study tittled “The vitality of Québec’s English-speaking communities: from myth to reality.” In both reports the senators describe an official-language community that often lacks access to many federal services most Canadian take for granted.
« People assume that because the white Anglos who come to Nunavut are all under government contract or working for mining companies that they are a privileged minority », explained committee chairwoman Andrée Dawson-Duplessis. « The reality is that sometimes in Nunavut you come in contact with people who don’t speak English. That can be very disorienting for some people. Especially the elderly. »
The Senate committee’s report recognizes that the situation of Nunavut’s English-speaking community is unique. All of Nunavut children go to English schools, English is the working language of federal government institutions and of the rapidly growing natural resources industry. 100% of immigrants and 36% of natives of the territory adopt English as their home language.
Yet the senate committee has found that these statistics hide the reality of a community whose vitality is in jeopardy. For example, it has found that in numerous small communities stretching from James Bay to the arctic circle, English-speaking Canadians have little to no access to health care, schools or vocational training in English. « If you take an airplane from Iqualuit to Igloolik, and then you take a snowmobile and head north for 3 hours, you will find small communities where there is no English-language vocational training», explained Dawson-Duplessis, adding that the Official Languages Act requires the Federal government to actively promote the development of minority Official-language communities everywhere in Canada.
« That situation make it very difficult for some people », she added. « Especially the elderly. »
In all the committee tabled 27 recommendations for the federal government, including the creation of programs to promote English-language literature, movies and television and introduce Inuktitut-speaking inhabitants of Nunavut to the richness of Anglo culture. It also recommend’s the direct financing of Anglo institutions. “It can be very confusing for some people to deal with a territorial government run by non-English speaking people”, said Dawson-Duplessis. “Especially for the elderly.”
“Canada’s image is a diverse and multicultural country”, said the committee chairwoman, “and the high birth rate of Nunavut’s natives, the highest in Canada, challenges that diversity.” For that reason the Senate recommended that the federal government encourage and facilitate English-speaking immigration to help the Anglo community maintain it’s demographic weight.
Nunavut’s English-speakers repeatedly told the senators they were very supportive of Inuits culture and that they wished that the English-speaking culture could be seen as an integral part of Northern life. In the word of Bernard Ross, chairman of the Nunavut Community Network: « To survive and thrive Nunavut’s English-speaking community must grow. That doesn’t have to happen at the expense of other communities. They can join us and grow with us. It’s win-win. »
A couple of years ago I was hired by Vanier College, an anglo CEGEP, to take some students on a field trip for what was either an architecture or religion class. It wasn’t exactly clear. Anyway me and the kids spent the day driving around Montreal, stopping at various synagogues, churches and temples.
The teacher seemed like a very nice, and from what I could hear from behind the diesel engine, knowledgable man. He was your stereotypical CBC/As things happen fellow with glasses and toast crumbs in his beard who made it a matter of principle to address me in French even though on that day he was the paying customer.
Just before noon we stopped at St.Joseph’s Oratory in Côte-des-Neiges. The teacher gave the students a brief introduction to the story of the not-yet-saint Brother André, the lowly doorman who was commanded by God to build a big-ass church on Mount-Royal and to dedicate it to Jesus’s dad.
Then, before letting the students out of the bus, he informed them that catholic tradition demands that visitors to a church uncover their heads.
« Of course », he added, « if your religion requires you to cover your head, you may keep your hats. »
All of the sudden, all was made clear. That day, on the mountain, the lord came to me in the shape of that small man in a plaid shirt who looked like someone my dad would hang out with, and gave me the kabbalistic key to the split-level logical architecture used by the English Canadian media when discussing issues religion and law. Here was the wisdom of Younge Street used to solve conflicts between different incompatible religious requirements in all its simple clarity:
The rules of men with hats trump the rules of men without hats.
Everything made sense now. This was how MacLean’s Martin Patriquin could write an article about tensions between Outremont’s Hassidics—a hat and whig-wearing sect that openly enforces ethnic purity—and their secular neighbours, and portray the latter as the intolerant ones.
This was how Montreal Gazette could simultaneously argue that the religious paraphernalia of Sikhs (a hat people) is so holy that our democratically elected legislators are not qualified to even have an opinion about it AND that Christian (a hat-less faith) prayers and crosses do not belong in the civic space and that MNA’s are not only allowed, but required to legislate.
The rules of men with hats trump the rules of men without hats.
Dear Mr. Singh,
It’s with great interest that I read your letter in Thursday’s Gazette in which you attempt to school the « culturally ignorant » members of our National Assembly about the Sikh kirpan.
First of all, I want to congratulate you for your willingness to go beyond murky statistics and to boldly dare to make up numbers on the fly when you write that there is an « extremely high » probability that none of our lawmakers « would be able to provide a coherent answer » if asked explain the significance of the kirpan.
Most people are not willing to admit that the statistics they pull out of their asses are solely based on prejudice and ignorance. Your self-awareness is commendable.
Your brief historical primer on the kirpan was very informative. I’m sure the democratically elected members of Québec’s National Assembly will be relieved to learn that the self-appointed clerics of Amritsar, Punjab settled this matter in their name all the way back in 1922.
Indeed, why indeed should Québec, Ontario, American Homeland Security or the United Nations for that matter, have any laws regarding the kirpan at all since the wise men of Amritsar have proclaimed that the dagger is not a knife. Someone should also tell Manjit Mangat.
But as McGill’s chaplain and the president of the Interfaith council of Montreal I trust you are familiar with the many other laws of our province that violate the religious commandments of our fellow citizens. Think of the religious rights of all these poor Catholic children forced to learn about evolution, the ultraconservative Muslim clerics forced to send their daughters to school and the Mormon men prevented from marrying multiple underaged girls.
Men like you need to speak out and explain to the lawmakers and people of Québec that in today’s multicultural world, the rules of unelected religious leaders override the laws of our democratically elected legislators. Because. Just because.
I was profoundly moved by the story of the kirpan as the symbol of the Sikh’s determination to not let others impose their religious tenets upon them, and impressed with the way you use that story to argue that Québec must let Sikh’s wear their kirpan’s anywhere they want to. I was also impressed by your splendid demonstration that not giving special treatment to Sikhs who visit the National Assembly was a double standard. Remarkable.
But what truly blew me away me was your boldness and courage in choosing to lecture Québec’s political class about their need to « educate themselves about new cultures that are coming to the province » in English, a language the vast majority of your fellow citizens do not speak, read or understand!
Speaking of cultural ignorance…
God bless you, Manjit Singh.
It’s going to be a scorching hot summer in Québec City. In about a week the Philadelphia Flyers will put an end to the providential media blackout provided by the Habs’ unexpected early playoffs successes and Jean Charest’s Liberals, already busy with Mulroney-scale allegations of corruption, will also have to deal with their very first full-scale language crisis.
And if the word on the WiFi is true, Charest might just be about to take Québec’s already schizophrenic linguistic situation straight through the looking-glass.
Y’all of course remember that last year the Supreme Court of Canada invalidated Bill 104, a law that closed a loophole used by wealthy families to purchase the right to send their kids to English-language public schools, a privilege that in the spirit and letter of Québec’s laws, is supposed to be reserved for Québec’s historic English-speaking minority.
The Supremes essentially agreed that closing that loophole was a legitimate objective, but decided that the technicalities of Bill 104, the idea that all the time a student spent in a unsubsidized private school didn’t count as education in Canada, was too much. It gave the Québec bureaucrats one year to find a better way to close the loophole.
Evidently this is harder than it sounds and Charest government already missed its deadline.
In the Red corner, tenors of the English-speaking community have taken the debate way beyond the loophole and are arguing that short of a new source of students, Québec’s English-language public school system, and, by extension, all of Québec’s English-speaking community, is on the verge of demographic collapse. (The inconvenient fact that the size of the English system relative to the French system is stable, that interprovincial migration from English-speaking provinces to Québec is on the rise and that English as a home, work and higher education language in Québec is in the midst of a historic boom is conveniently ignored.)
Emboldened by a recent poll that suggests that for the first time in decades Québec Francos would support giving themsleves the right to send their kids to English schools, some are asking the Liberals to take this opportunity to give… everyone except Québec’s Franco’s access to English schools.
One of the solutions to the English schools demographic « decline » peddled by School Board—and appalingly getting support in some sovereigntist circles—is the right to public education should be extended not only to families who have received an English education somewhere in Canada, but also to those who have received this education in « English-speaking countries » such as the US or the United Kingdom.
Notice the two countries that inevitably come up when that solution is proposed: the US and the UK. What about Jamaica, South Africa, Belize, Nigeria and Cameroun?
An arbitrary choice of countries could never be justified on any objective moral grounds and would inevitably be struck down in courts as discriminatory. Eventually, the right to a subsidised English education would have to be extended to the children of parents who have been educated in English not only in Canada, but « to any children with at least one parent educated in English anywhere on Earth », as the Montreal Gazette suggested.
In other words, instead of closing a loophole that enabled wealthy Québec Francos and immigrants to purchase the privilege of a subsidized English education in Québec, these people are suggesting that we take the racket global!
Because make no mistake about it, « elsewhere on Earth » an English education is a privilege of the wealthy. In places like Pakistan, India, much of Africa and Asia, sending their children to exclusive private English-language schools is the local elites way of making sure they have first dibs on all the good government, justice and army brass jobs.
Ain’t globalization grand?
It is possible to argue that Québec’s English-speaking community has historical rights to its own institutions. But we would now be extending these rights to ALL English-speaking people, anywhere on Earth. Québec, of all places, would be the first Nation in the world to treat ALL THE WORLD’S ENGLISH-SPEAKING PEOPLES as a minority in need of special protection!
And all the Francos in the English language school board’s poll that want greater access to English schools? Too bad. They’d still be locked out.