Nobelprijs 2010

Dictionnaire amoureux de l'Amérique latine

zie zijn autobiografie, De vis in het water

SAMENVATTING
Ze hoefden heel even nergens in uit te blinken, niet in hun job, niet in hun sport, niet eens zoveel in het ouderschap zelfs. Het veel te kleine cadeautje van het kapitalisme was dit verlof, een doekje voor het leegbloeden, de grote schijnvertoning van de welvaart. En dus dienden ze te worden verwend.

Bechamel Mucho begint als een zonnige diavoorstelling van een zorgeloze zomer, waarbij allerhande gasten van een Spaans clubhotel de revue passeren. Maar schijn bedriegt, want al snel ontvouwt zich een scherpe en meeslepende schets van de consumptiemaatschappij. De kersverse weduwe, de alleenstaande moeder met kind, de vrouwelijke helft van een uitgeblust echtpaar, de jonge stewardess op zoek naar ontspanning, de fitte fietser, iedere gast heeft haar eigen verhaal. En allemaal willen ze, al dan niet voor een nacht, Alex, de animator van het hotel. En het is Alex die aan het einde van het seizoen moet beslissen wat hij gaat doen. Of eigenlijk: wie hij wil zijn.

© MERS, TimePoint Code Creator, 2023

Nog voor het einde van de oorlog in Europa (VE-day) kwam de roman van Malaparta, Kaputt, op de markt. Een Italiaanse roman met een Duitse titel. Het was een niet mis te verstane boodschap aan nazi-Duitsland en aan Hitler. Malaparte wist heel goed wat een wereldoorlog betekende; hij had er twee meegemaakt; één keer aan de 'goede' kant en één keer aan de 'slechte', de 'verkeerde' kant. En die tweede keer voor de helft van de duur ervan aan de 'slechte' kant, voor de tweede helft weer aan de 'goede' kant. Genoeg redenen voor zijn cynisme en de bijtende humor.

Het Italiaans fascisme is niet ontstaan uit een 'revanche'-idee, wat in Duitsland wél het geval was.

Wie het na-oorlogse klimaat in Italië wil vatten, kan niet voorbij aan de Italiaanse cinema. Literatuur en film zijn er werelden die in elkaar overvloeien. Niemand kan voorbij aan de grote Vittorio de Sica (1894-1974) en zijn scenarist Cesare Zavattini (1902-1989). Hij had zelfs geen decors nodig. De kapotgebombardeerde wijken van Rome leverden die in al hun desolate treurnis. Het neorealisme bracht puike films met de gewone man als hoofdvertolker.

Ladri di Biciclette - 1948

© MERS, Timeline Code Creator, 2023

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Verschenen bij De Gruyter
About this book
In Colonial Impotence, Benoît Henriet studies the violent contradictions of colonial rule from the standpoint of the Leverville concession, Belgian Congo’s largest palm oil exploitation. Leverville was imagined as a benevolent tropical utopia, whose Congolese workers would be "civilized" through a paternalist machinery. However, the concession was marred by inefficiency, endemic corruption and intrinsic brutality. Colonial agents in the field could be seen as impotent, for they were both unable and unwilling to perform as expected. This book offers a new take on the joint experience of colonialism and capitalism in Southwest Congo, and sheds light on their impact on local environments, bodies, societies and cosmogonies.

Author information
Benoît Henriet, Vrije Universiteit Brussel, Belgium.

Reviews
"This is a major contribution to the historiography of colonial central Africa and the growing literature on the concessionary model used in many different colonial contexts." – Jeremy Rich, Professor of History, Marywood University

"This compelling book unveils the importance of hubris and self-deception in the deployment of colonial capitalism.　Henriet recreates Leverville as a capitalistic site and a matrix of emotions and affects, of virtuous excesses and moral failures. His concept of 'impotence,' broadly conceptualized as a sexual, social, political, and economic formation, is an important addition to our knowledge of relations of power in the colony." – Florence Bernault, Centre d'histoire, Sciences Po (Paris)

12 July 2021
Author: Monica Zanardo, University of Padova
Elsa Morante in other languages in: New Italian Books

The international success of the books of Elsa Morante (1912-1985) more or less mirrors her publishing success and popularity in Italy. After the lukewarm reception of Menzogna e sortilegio (1948), L’isola di Arturo (1957) was immediately successful, thanks also to its being awarded the prestigious Strega Prize, which also gave her greater visibility abroad. Her standing abroad was further enhanced after the publication of La Storia (1974), which was successful in terms of both popularity and sales, paving the way for her penetration of the European book market with her last novel, Aracoeli (1982). This success also contributed (though to a lesser extent) towards the rediscovery of her debut novel, which remains, however, Morante’s least translated book.

There were only two translations of Menzogna e sortilegio in the 1950s: the American edition published in 1951 and the German edition published in Zürich in 1952. This edition, translated by Hanneliese Hinderberger (who would later also translate La Storia in 1976), was subsequently published by the prestigious Suhrkamp Verlag (from 1981), with an afterword by Dominique Fernandez. There was a totally different reaction to her book in America, translated by Adrienne Foulke, with the editorial assistance of Andrew Chiappe, and published by Harcourt Brace following the intervention of William Weaver. Published under the title House of Liars, the book was a total failure. Morante was very unhappy with the translation, not just because of the many inaccuracies, but, above all, because of the major cuts imposed on her novel, which was abridged by almost 20%. After almost 70 years, a new translation is planned for The New York Review of Books. Menzogna e sortilegio is still today the least translated of Morante’s novels, even less translated than the collection of short stories Lo scialle andaluso. The novel was only rediscovered after L’isola di Arturo (the novel which brought her domestic fame and opened the door for her in many parts of Europe) was translated into French in 1967 (by Michel Arnaud, but with significant editing for Gallimard’s prestigious “Du monde entier” series) and Polish in 1968 (by Zofia Ernstowa, with the poetic inserts entrusted to Jerzy Kierst). Only after the author’s death was the book published in Danish (1988, translated by Jytte Lollesgaard), Hebrew (2000, translated by Miryam Shusṭ erman-Padovano) and Spanish (2012, translated by Ana Ciurans Ferrándiz, and republished in 2017 with a foreword by Juan Tallón). In 2019, the publishers Kastaniotis announced the imminent release of a translation into Greek, while translations are also underway into Dutch (as part of a larger publishing project to publish all of Morante’s novels being carried out by Wereldbibliotheek) and Macedonian. The reception of Morante’s works in the Balkans is rather different, however, as the first of her novels to be published in that region was, in fact, Menzogna e sortilegio (published in Yugoslavia, in 1972, in Serbo-Croatian, in its Cyrillic version by Miodrag Kujundzić and Ivanka Jovičić), with the rediscovery much later of Isola di Arturo and La Storia (both were published in 1987, in, respectively, Serbia, translated by Jasmina Livada, and Bosnia, translated by Razija Sarajilić), and, in 1989, of Lo Scialle andaluso (published by the Serbian publishing house Gradina and translated by Ana Srbinović and Elizabet Vasiljević).

The international success of L’isola di Arturo [Arturo’s Island] was more straightforward, with the book translated into fourteen languages within ten years of its publication in Italy. It was almost immediately available in Scandinavia, with the Finnish translation published in 1958 (Alli Holma) and the Swedish translation (Karin Alin) and Norwegian translation (Hans Braarving) in the following year. Between 1959 and 1960, the book was also translated into German (Susanne Hurni-Maehler, who, in 1985, also retranslated Lo scialle andaluso, the first German version of which, translated by Kurt Stoessel, was published in Switzerland in 1960), into English (by Isabel Quigly for Collins, with a new translation in 2019 by Ann Goldstein, the American translator of Elena Ferrante, who also has in the pipeline a new translation of La Storia [History: A Novel]), into Spanish (Eugenio Guasta in Argentina, with a version published in Catalan, translated by Joan Oliver, in 1965), into Polish (Barbara Sieroszewska) and Dutch (J.H. Klinkert-Pötters Vos). During the 1960s translations were also published in French (in 1963, Michel Arnaud, who subsequently also translated Menzogna e sortilegio in 1967 and La Storia in 1977, while her collection of short stories Lo scialle andaluso were translated by Mario Fusco), in Japanese (Teruo Ōkubo), in Hungarian (Éva Dankó), in Portuguese (Hermes Serrão in 1966, with a new translation by Loredana de Stauber Caprara and Regina Célia Silva published by the Brazilian publishing house Berlendis & Vertecchia in 2003), in Romanian (Constantin Ioncică – still Morante’s only book to be translated into Romanian, though there should soon be available a translation of La Storia), in Korean (1989), in Macedonian (2017, Nenad Trpovski), in Turkish (2007, Şadan Karadeniz, who ten years earlier had also translated Lo scialle andaluso) and in Albanian (2019, Shtëpia Botuese). Translations of L’isola di Arturo are currently underway into Georgian and Czech, while Morante’s first book to be published in Lithuanian will also be L’isola di Arturo (Alma Littera).

Morante’s first book to be published in Denmark was La Storia (1977), translated by Jytte Lollesgard, who went on to complete the translations of all Morante’s novels into Danish (L’isola di Arturo in 1984, and Menzogna e sortilegio and Aracoeli, both published in 1988), as well as her collection of short stories Le straordinarie avventure di Caterina (1989). In Slovenia, the international success of La Storia curiously led to L’Isola di Arturo being rediscovered (1976, translated by Cvetka Žužek-Granata), while Aracoeli (1993) and La Storia (2006), translated respectively by Srečko Fišer and Dean Rajčić, did not appear until after the author’s death.

Two translations of La Storia deserve a special mention: the American translation, because it was followed closely by Morante, and the Spanish translation, because of the controversy it caused. In America, the book was translated by William Weaver and published by the Franklin Library First Edition Society, with an invaluable preface by Morante, who negotiated with her literary agent Erich Linder for the punctuation in the book’s English title. The Spanish edition (1976, translated by Juan Moreno), on the other hand, was publicly criticised by the author, who accused the publishers Plaza y Janés of having censored her book, though an uncensored version of the book did not become available in Spanish (translated by Esther Benitez) until 1991. This translation was subsequently revised in 2008 by Flavia Cartoni, who also wrote a foreword to the novel.

Before the author’s death, La Storia was translated into twelve languages (in addition to the English and Spanish versions, there were also translations into French, German, Portuguese, Dutch, Finnish, Danish, Swedish, Norwegian, Japanese and Chinese), with the book translated into another five languages by the end of the 1990s (Serbian, Czech, Hebrew, Turkish and Greek). Other languages have been added during the last twenty years, including Russian, Hungarian and Macedonian, but also Persian and Slovak (with La Storia being Morante’s only work to be published in these two languages in, respectively, 2003 and 2010). Curiously, the book has not been translated into Polish, but it has been recently translated (or is being translated) into Albanian, Rumanian, and even Arabic and Georgian.

Despite Morante’s well-established international reputation, Aracoeli did not achieve the same international reach. In 1984, the novel was translated into English, Spanish, German, Norwegian and French (by Jean-Noël Schifano, with the novel awarded the prestigious Prix Médicis étrangers) and, in 1985, into Swedish. Not until after her death was the novel also published in Finnish (1987), Danish and Czech (1988, when the Czech translation of La Storia was also published) and Slovene (1993). Aracoeli was Morante’s first work to be translated into both Greek and Hebrew. In Israel the translation of Aracoeli (1989, Miryam Shusṭ erman-Padovano) was followed, in 1994, by Lo scialle andaluso (Orah Ayal) and, going backwards, Morante’s other novels (La Storia, translated in 1995 by ʻImanuʼel Beʼeri; L’isola di Arturo and Menzogna e sortilegio, both translated by Miryam Shusṭ erman-Padovano and published in, respectively, 1997 and 2000). In Greece, the translation of Aracoeli (1989) paved the way for a very positive reception of Morante’s work and, in addition to the translations of her major novels and collections of short stories, there is one of the very rare translations of Il mondo salvato dai ragazzini (1996) and of the even less translated Lettere ad Antonio (published posthumously in Italy, edited by Alba Andreini, with title Diario 1938), which, besides Greek, can only be read in German and French.

Less successful, but nevertheless satisfactory, was the publication internationally of her collection of short stories Lo scialle andaluso (which have still not been translated into English), which were almost immediately translated into French and German, and then, during the 1980s, into Turkish, Estonian and Serbian. They can now also be read in Hebrew, Dutch, Spanish, Japanese, Albanian and Russian (the stories from Lo scialle andaluso and La Storia are Morante’s only works to be translated into Russian). They will soon be published in Portuguese, too. There are fewer translations of her short stories that were published posthumously. Racconti dimenticati have been translated into German, Greek, French and Dutch (in Dutch these short stories were published together with those from Lo scialle andaluso), with a Hebrew version currently underway; while Aneddoti infantili have only been translated into French (2015, Claire Pellissier). The collection of short stories for children, Straordinarie avventure di Caterina, have been fairly successful, however. They were translated almost immediately into Japanese and Hungarian, and, after the author’s death and during the 1990s, into French, Swedish, Danish, Spanish, Norwegian and German.

There are very few translations, however, of Alibi, the short collection of poems published by Longanesi in 1958. It was translated into French in 1999 (Jean-Noël Schifano, in a bilingual edition) and into Dutch in 2012 (Jan van der Haar, with the original and translation on opposite pages and a postword by Gandolfo Cascio, who was awarded the Morante Prize in 2016 for promoting Morante’s work in the Netherlands). Some individual poems have been translated, usually in magazines, as in the case of the poem that gives its name to the collection, which was translated into Polish in 1989 by Konstanty Jeleński, a friend of the author. Equally unsuccessful, partly because of the unusual form of the poems and their linguistic and conceptual complexity, and partly because they did not appeal to readers, is Il mondo salvato dai ragazzini (1968), which can only be read in French, Greek and English.

As for her literary and political writings, scant attention has been paid to Piccolo manifesto dei Comunisti (translated solely into French) and her sundry writings collected by Cesare Garboli in Pro o contro la bomba atomica e altri scritti, which can be read in German, French, Swedish, Spanish and Polish, and are currently being translated in Brazil. Her essay Sul Romanzo has been translated into Swedish, while her writings on Beato Angelico had already been translated in the 1970s.

While Elsa Morante’s minor works and poetry have a limited audience internationally, her novels, after she was awarded the prestigious Strega Prize and thanks also to the hard work of her literary agent Erich Linder, have received the attention they deserve (above all in France, Germany and Scandinavia, where they continue to be of interest). Moreover, following the author’s death, there have been publication projects in countries such as Israel, Greece and the Netherlands, to publish her complete works, some of which are nearing completion. The translation licences, some of which have been granted quite recently, confirm the continuing popularity of one of the most representative – and most represented – voices of twentieth-century Italian literature, with at least one of her works being translated into more than thirty language and whose books are distributed in all five continents.

Hafid Bouazza (Oujda, 8 maart 1970 – Amsterdam, 29 april 2021) was een Marokkaans-Nederlandse schrijver.

Hafid Bouazza is geboren in Oujda aan de Marokkaans-Algerijnse grens. Het gezin kwam in oktober 1977 naar Nederland, waar de kinderen opgroeiden in Arkel. Bouazza heeft in Amsterdam de studie Arabische taal- en letterkunde gevolgd. Daarna schreef hij verschillende boeken.

Bouazza behoorde samen met Moses Isegawa en Abdelkader Benali tot de belangrijkste vertegenwoordigers van de zogeheten 'migrantenliteratuur'. Hij stond voorts bekend om zijn kritiek op de islam. Bouazza publiceerde onder meer vertaalde poëzie op het weblog Loor Schrijft.

In 2003 was Bouazza een van de gasten in het programma Zomergasten. Dat jaar won ook hij de Amsterdamprijs voor de Kunst. In 2004 won hij De Gouden Uil voor zijn roman Paravion.

In 2014 huldigde vrijdenkersvereniging De Vrije Gedachte hem als "Vrijdenker van het Jaar".

Bouazza kampte met verschillende verslavingen en werd meermalen opgenomen in het ziekenhuis met leverfalen. Hij overleed op 51-jarige leeftijd in het OLVG-ziekenhuis in Amsterdam.
(bron: wiki)

Aantal bladzijden: 503
Prijs: € 34.99

wiki:
Harald Jähner (born March 26, 1953) is a German journalist and author. Since 2011 he has been an honorary professor of cultural journalism at the Berlin University of the Arts.

Biography
Jähner studied literature, history and art history in Freiburg and completed his doctorate in Berlin. After graduation, he worked as a freelance journalist. From 1989 to 1997 Jähner was head of the communication department of the House of World Cultures in Berlin. At the same time from 1994 to 1997 he wrote as a freelance literary critic for the Frankfurter Allgemeine Zeitung. He then worked as an editor at the Berliner Zeitung, where he headed the Feuilleton department from 2003 to 2015. Since 2011, Jähner has been honorary professor of cultural journalism at Berlin University of the Arts.[1] In 2019, Jähner published Wolfszeit, a consideration of German life in the post-war decade 1945–1955,[2] published by Rowohlt Berlin.[3][4][5]

Awards

Prize of the Leipzig Book Fair 2019 – The winners from left: Eva Ruth Wenne (translation), Anke Stelling (fiction) and Harald Jähner (non-fiction book)
In 2019, Jähner won the Leipzig Book Fair Prize for Wolfszeit (Category: Non-fiction book / Essay writing)[6]


Duitsland in spiegelbeeld

Premio Strega

De Premio Strega is de meest prestigieuze Italiaanse literatuurprijs. De prijs wordt sinds 1947 jaarlijks uitgereikt aan het beste fictieboek van een Italiaanse auteur en voor het eerst uitgegeven tussen 1 mei van het vorige jaar en 30 april.

Geschiedenis en selectieprocedure
In 1944 organiseerden Maria en Goffredo Bellonci voor het eerst een literair salon in hun huis in Rome. Deze zondagse bijeenkomsten bevatten al snel de meest notabele personen uit het Italiaanse culturele leven. De groep stond bekend onder de naam Amici della Domenica, de Zondagse vrienden. In 1947 besloten de Belloncis, samen met Guido Alberti, de eigenaar van het bedrijf dat Strega (likeur) produceert, om een literatuurprijs in het leven te roepen, voor het beste Italiaanse fictieboek van het vorige jaar. De winnaar wordt gekozen door de Zondagse vrienden.

Sinds de dood van Maria Bellonci in 1986 werd de organisatie overgenomen door de Fondazione Maria e Goffredo Bellonci. De leden van de vierhonderdkoppige jury worden nog steeds de Zondagse vrienden genoemd. Om een boek in aanmerking te brengen moeten ten minste twee Vrienden hiermee akkoord gaan. De lange lijst met mogelijke winnaars wordt dan uitgedund tot vijf overblijvers. De tweede stemronde, gevolgd door de proclamatie, vindt plaats op de eerste donderdag van juli in het nymphaeum van Villa Giulia in Rome.

In 2006, de zeventigste editie van de Premio Strega, werd een speciale prijs uitgereikt aan de Italiaanse Grondwet, die werd opgetekend in de beginjaren van deze literatuurprijs. De prijs werd in ontvangst genomen door voormalig president van de Italiaanse Republiek Oscar Luigi Scalfaro.

Winnaars
1947 - Ennio Flaiano, Tempo di uccidere
1948 - Vincenzo Cardarelli, Villa Tarantola
1949 - Giambattista Angioletti, La memoria
1950 - Cesare Pavese, La bella estate
1951 - Corrado Alvaro, Quasi una vita
1952 - Alberto Moravia, I racconti
1953 - Massimo Bontempelli, L'amante fedele
1954 - Mario Soldati, Lettere da Capri
1955 - Giovanni Comisso, Un gatto attraversa la strada
1956 - Giorgio Bassani, Cinque storie ferraresi
1957 - Elsa Morante, L'isola di Arturo
1958 - Dino Buzzati, Sessanta racconti
1959 - Giuseppe Tomasi di Lampedusa, Il gattopardo
1960 - Carlo Cassola, La ragazza di Bube
1961 - Raffaele La Capria, Ferito a morte
1962 - Mario Tobino, Il clandestino
1963 - Natalia Ginzburg, Lessico famigliare
1964 - Giovanni Arpino, L'ombra delle colline
1965 - Paolo Volponi, La macchina mondiale
1966 - Michele Prisco, Una spirale di nebbia
1967 - Anna Maria Ortese, Poveri e semplici
1968 - Alberto Bevilacqua, L'occhio del gatto
1969 - Lalla Romano, Le parole tra noi leggere
1970 - Guido Piovene, Le stelle fredde
1971 - Raffaello Brignetti, La spiaggia d'oro
1972 - Giuseppe Dessì, Paese d'ombre
1973 - Manlio Cancogni, Allegri, gioventù
1974 - Guglielmo Petroni, La morte del fiume
1975 - Tommaso Landolfi, A caso
1976 - Fausta Cialente, Le quattro ragazze Wieselberger
1977 - Fulvio Tomizza, La miglior vita
1978 - Ferdinando Camon, Un altare per la madre
1979 - Primo Levi, La chiave a stella
1980 - Vittorio Gorresio, La vita ingenua
1981 - Umberto Eco, Il nome della rosa
1982 - Goffredo Parise, Il sillabario n.2
1983 - Mario Pomilio, Il Natale del 1833
1984 - Pietro Citati, Tolstoj
1985 - Carlo Sgorlon, L'armata dei fiumi perduti
1986 - Maria Bellonci, Rinascimento privato
1987 - Stanislao Nievo, Le isole del paradiso
1988 - Gesualdo Bufalino, Le menzogne della notte
1989 - Giuseppe Pontiggia, La grande sera
1990 - Sebastiano Vassalli, La chimera
1991 - Paolo Volponi, La strada per Roma
1992 - Vincenzo Consolo, Nottetempo, casa per casa
1993 - Domenico Rea, Ninfa plebea
1994 - Giorgio Montefoschi, La casa del padre
1995 - Maria Teresa Di Lascia, Passaggio in ombra
1996 - Alessandro Barbero, Bella vita e guerre altrui di Mr. Pyle, gentiluomo
1997 - Claudio Magris, Microcosmi
1998 - Enzo Siciliano, I bei momenti
1999 - Dacia Maraini, Buio
2000 - Ernesto Ferrero, N.
2001 - Domenico Starnone, Via Gemito
2002 - Margaret Mazzantini, Non ti muovere
2003 - Melania G. Mazzucco, Vita
2004 - Ugo Riccarelli, Il dolore perfetto
2005 - Maurizio Maggiani, Il viaggiatore notturno
2006 - Sandro Veronesi, Caos calmo
2007 - Niccolò Ammaniti, Come Dio comanda
2008 - Paolo Giordano, La solitudine dei numeri primi
2009 - Tiziano Scarpa, Stabat Mater
2010 - Antonio Pennacchi, Canale Mussolini
2011 - Edoardo Nesi, Storia della mia gente
2012 - Alessandro Piperno, Inseparabili. Il fuoco amico dei ricordi
2013 - Walter Siti, Resistere non serve a niente
2014 - Francesco Piccolo, Il desiderio di essere come tutti
2015 - Nicola Lagioia, La ferocia
2016 - Edoardo Albinati, La scuola cattolica
2017 - Paolo Cognetti, Le otto montagne
2018 - Helena Janeczek, La ragazza con la Leica
2019 - Antonio Scurati, M. Il figlio del secolo
2020 - Sandro Veronesi, ll colibrì
2021 - Emanuele Trevi, Due vite
2022 - Mario Desiati, Spatriati
2023 - Ada d'Adamo, Come d'aria
2024 - Donatella Di Pietrantonio, L’età fragile

src: wiki

"Art reminds us of the impossibility of his death and leaves us horrified every time one remembers the tragedy.", Matthias De Groof, editor 'Lumumba in the Arts'

Lumumba as a symbol of decolonisation and as an icon in the arts

It is no coincidence that a historical figure such as Patrice Emery Lumumba, independent Congo’s first prime minister, who was killed in 1961, has lived in the realm of the cultural imaginary and occupied an afterlife in the arts. After all, his project remained unfinished and his corpse unburied. The figure of Lumumba has been imagined through painting, photography, cinema, poetry, literature, theatre, music, sculpture, fashion, cartoons and stamps, and also through historiography and in public space. No art form has been able to escape and remain indifferent to Lumumba. Artists observe the memory and the unresolved suffering that inscribed itself both upon Lumumba’s body and within the history of Congo. If Lumumba – as an icon – lives on today, it is because the need for decolonisation does as well.

Rather than seeking to unravel the truth of actual events surrounding the historical Lumumba, this book engages with his representations. What is more, it considers every historiography as inherently embedded in iconography. Film scholars, art critics, historians, philosophers, and anthropologists discuss the rich iconographic heritage inspired by Lumumba. Furthermore, Lumumba in the Arts offers unique testimonies by a number of artists who have contributed to Lumumba's polymorphic iconography, such as Marlene Dumas, Luc Tuymans, Raoul Peck, and Tshibumba Kanda Matulu, and includes contributions by such highly acclaimed scholars as Johannes Fabian, Bogumil Jewsiewicky, and Elikia M’Bokolo.

Contributors: Balufu Bakupa-Kanyinda (artist), Karen Bouwer (University of San Francisco), Véronique Bragard (UCLouvain), Piet Defraeye (University of Alberta), Matthias De Groof (scholar/filmmaker), Isabelle de Rezende (independent scholar), Marlene Dumas (artist), Johannes Fabian (em., University of Amsterdam), Rosario Giordano (Università della Calabria), Idesbald Goddeeris (KU Leuven), Gert Huskens (ULB), Robbert Jacobs (artist), Bogumil Jewsiewicki (em., Université Laval), Tshibumba Kanda Matulu (artist), Elikia M’Bokolo (EHESS), Christopher L. Miller (Yale University), Pedro Monaville (NYU), Raoul Peck (artist), Pierre Petit (ULB), Mark Sealy (Autograph ABP), Julien Truddaïu (CEC), Léon Tsambu (University of Kinshasa), Jean Omasombo Tshonda (Africa Museum), Luc Tuymans (artist), Mathieu Zana Etambala (AfricaMuseum)

This publication is GPRC-labeled (Guaranteed Peer-Reviewed Content).

In her groundbreaking history of the class system in America, extending from colonial times to the present, Nancy Isenberg takes on our comforting myths about equality, uncovering the crucial legacy of the ever-present, always embarrassing––if occasionally entertaining––"poor white trash."

The wretched and landless poor have existed from the time of the earliest British colonial settlement. They were alternately known as “waste people,” “offals,” “rubbish,” “lazy lubbers,” and “crackers.” By the 1850s, the downtrodden included so-called “clay eaters” and “sandhillers,” known for prematurely aged children distinguished by their yellowish skin, ragged clothing, and listless minds.

Surveying political rhetoric and policy, popular literature and scientific theories over four hundred years, Isenberg upends assumptions about America’s supposedly class-free society––where liberty and hard work were meant to ensure real social mobility. Poor whites were central to the rise of the Republican Party in the early nineteenth century, and the Civil War itself was fought over class issues nearly as much as it was fought over slavery.

Reconstruction pitted "poor white trash" against newly freed slaves, which factored in the rise of eugenics–-a widely popular movement embraced by Theodore Roosevelt that targeted poor whites for sterilization. These poor were at the heart of New Deal reforms and LBJ’s Great Society; they haunt us in reality TV shows like Here Comes Honey Boo Boo and Duck Dynasty. Marginalized as a class, "white trash" have always been at or near the center of major political debates over the character of the American identity.

We acknowledge racial injustice as an ugly stain on our nation’s history. With Isenberg’s landmark book, we will have to face the truth about the enduring, malevolent nature of class as well.
(source:goodreads)

In 'Categories' (Search pagina) werd LITERATURE WORLD gerangschikt op het jaar van de eerste oorspronkelijke editie van de weerhouden titel.
Zo maken we een reis door de tijd, beginnend bij Xenofon (398 v. Chr.) tot Maamoura (2010). In totaal worden 388 titels (incl. dubbels) gepresenteerd.

'Fleas dream of buying themselves a dog, and nobodies dream of escaping poverty: that, one magical day, good luck will suddenly rain down on them – will rain down in buckets. But good luck doesn’t rain down, yesterday, today, tomorrow or ever. Good luck doesn’t even fall in a fine drizzle, no matter how hard the nobodies summon it, even if their left hand is tickling, or if they begin the new day on their right foot, or start the new year with a change of brooms. The nobodies: nobody’s children, owners of nothing. The nobodies: the no-ones, the nobodied, running like rabbits, dying through life, screwed every which way. Who are not, but could be. Who don’t speak languages, but dialects. Who don’t have religions, but superstitions. Who don’t create art, but handicrafts. Who don’t have culture, but folklore. Who are not human beings, but human resources. Who do not have faces, but arms. Who do not have names, but numbers. Who do not appear in the history of the world, but in the crime reports of the local paper. The nobodies, who are not worth the bullet that kills them.'

— Eduardo Galeano, "The Nobodies"

Galeano, a literary giant of the Latin American left.

Philip Hofman woont in het Weeshuis, een statig studentenhuis aan de Amsterdamse Prinsengracht. De twaalf bewoners hebben daar, buiten het blikveld van de maatschappij, hun ouders en hun vriendinnen, een vrijplaats gecreëerd.

Philips beste vrienden zijn huisgenoten Matt en Jacob, de eerste een impulsieve hartenbreker, de tweede een beschouwende intellectueel. Door hen aangespoord laat Philip zich steeds meer meeslepen in het studentenbestaan.

Niemand in de stad is een roman over vriendschap, vreemdgaan, liefde, een meedogenloze stad en de tol van verkeerde verwachtingen.

DE PERS OVER NIEMAND IN DE STAD
‘Met Niemand in de stad betoont Philip Huff zich als een literaire nakomeling van de grote Nescio en diens Uitvreter.’ – de Volkskrant

‘Geweldig geschreven roman [vol] krankjoreme dialogen en absurdistische sfeerbeschrijvingen waar Huff als een circusartiest mee jongleert.’ – NRC Handelsblad

‘Om dat goed te kunnen doen, de lezer interesseren èn beroeren, moet je goed kunnen schrijven. En dat kan Huff.’ – De Groene Amsterdammer

‘Mooie passages over liefde, verliefdheid en vriendschap.’ – Vrij Nederland

‘Een Bij nader inzien van onze jaren’. – Leeuwarder Courant

‘Eindelijk lees je ook weer eens goede seks in een boek, geen porno of zo, verre van, maar gewoon goede seks. Voorop staat echter dat Niemand in de stad een geweldig rijke roman is die je blij maakt vanwege de zoveelste jonge gast (27!) die schrijft als een jonge god.’ – Limburgs Dagblad

Part of Cambridge Studies in Cognitive and Perceptual Development
AUTHOR: BATTRO, Argentine Academy of EducationDATE PUBLISHED: November 2006AVAILABILITY: Available FORMAT: Paperback
ISBN: 9780521031110
Half A Brain Is Enough is the moving and extraordinary story of Nico, a little boy who at the age of three was given a right hemispherectomy to control intractable epilepsy. Antonio Battro, a distinguished neuroscientist and educationalist, charts what he calls Nico's 'neuroeducation' with humour and compassion in an intriguing book which is part case history, part meditation on the nature of consciousness and the brain, and part manifesto. Throughout the book Battro combines the highest standards of scientific scholarship with a warmth and humanity that guide the reader through the intricacies of brain surgery, neuronal architecture and the application of the latest information technology in education, in a way that is accessible and engaging as well as making a significant contribution to the current scientific literature. Half A Brain Is Enough will be compulsory reading for anyone who is interested in the ways we think and learn.

Fascinating and moving account of one boy's recovery and education following major brain surgery
Explores topics such as evolution of the brain, the way the brain works, consciousness, the use of computers in education
Complex science yet written in an engaging and accessible way will appeal to academics and professionals, as well as the general reader.

Ziehier de berichtgeving van TROUW:
In het boek ’Half a brain is enough’ beschrijft de arts Antonio Battro het geval van het jongetje Nico. Nico had heftige epileptische aanvallen in de rechterhersenhelft. Zo heftig, dat er voor zijn overleving niets anders op zat dan een ingrijpende hersenoperatie.
Nico was bij de operatie drie jaar en zeven maanden oud. Eerst werd zijn volledige slaapkwab weggehaald. Wat er van zijn rechterhersenhelft nog overbleef, werd losgesneden van de linkerhersenhelft en van de hersenstam. Dit deel werd niet verwijderd, maar functioneerde niet meer. Als volwassene zal hij het moeten doen met de helft van de normale 1400 gram hersenen.
Na de operatie kon Nico in eerste instantie niet lopen. Maar vijf jaar later rent en speelt hij vrij normaal, alleen een beetje trekkebenend. Wel beweegt zijn linkerarm moeilijk en ziet hij niks in de linkerhelft van zijn gezichtsveld. Met die relatief kleine handicaps kan hij echter goed omgaan. Maar dan het opmerkelijke: Nico’s cognitieve, sociale en emotionele vermogens verschillen niet wezenlijk van die van zijn leeftijdgenoten. Zijn talige vermogens –typisch een vermogen van de linkerhersenhelft– liggen zelfs ruim boven het gemiddelde.
De crux zit in het aanpassingsvermogen van Nico’s overgebleven hersenhelft. Hoe dat precies werkt, is nog onbekend. Specifieke training is wel essentieel. Vermogens die typisch worden geassocieerd met de weggehaalde rechterhersenhelft –onder andere wiskunde, beeldende kunst, muziek– zijn overgenomen door de overgebleven linkerhersenhelft. En hoewel Nico voor die vaardigheden geen speciale aanleg heeft, is hij er ook niet slechter in dan de gemiddelde leeftijdgenoot. Nico had het geluk dat hij op zo’n jonge leeftijd werd geopereerd. Dat beperkte zijn functieverlies nog enigszins.
Wereldwijd zijn er ongeveer honderd patiënten bij wie vanwege heftige epilepsie een hersenhelft is verwijderd. Ook de Duitser Philipp Dörr leed zo zwaar aan epilepsie dat artsen geen andere oplossing zagen dan het verwijderen van de rechterhelft van zijn grote hersenen. Dörr was bij de operatie al elf jaar. Net na de operatie waren alle functies die vroeger door de rechterhelft werden gedaan, verdwenen. Drie jaar revalideerde Dörr na de operatie in het ziekenhuis, een veel langere revalidatieperiode dan bij Nico. Maar ook bij de Duitser bleek de flexibiliteit van het brein verrassend groot.
Hoewel Dörr veel herinneringen mist uit de jaren vóór de operatie, bleken zijn intellectuele vaardigheden nauwelijks onder de verwijdering van de rechterhersenhelft te hebben geleden. Zijn IQ is normaal. Praten en schrijven kan hij nog steeds. Hij schaakt en leest romans. Alleen als zijn brein veel taken tegelijk moet verwerken, heeft hij daar duidelijk moeite mee.
Ja, je kunt dus leven met één hersenhelft. Wat trouwens niet betekent dat er geen functies verloren gaan, of dat we, zoals een hardnekkige mythe beweert, maar de helft of zelfs maar 10 procent van onze hersenen zouden gebruiken. Het betekent wel dat de flexibiliteit van onze hersenen groter is dan we lang hebben gedacht.

wikipedia en Espagnol


see also Awakenings

Must the sins of America's past poison its hope for the future? Lately the American Left, withdrawing into the ivied halls of academe to rue the nation's shame, has answered yes in both word and deed. In Achieving Our Country, one of America's foremost philosophers challenges this lost generation of the Left to understand the role it might play in the great tradition of democratic intellectual labor that started with writers like Walt Whitman and John Dewey. How have national pride and American patriotism come to seem an endorsement of atrocities--from slavery to the slaughter of Native Americans, from the rape of ancient forests to the Vietnam War? Achieving Our Country traces the sources of this debilitating mentality of shame in the Left, as well as the harm it does to its proponents and to the country. At the center of this history is the conflict between the Old Left and the New that arose during the Vietnam War era. Richard Rorty describes how the paradoxical victory of the antiwar movement, ushering in the Nixon years, encouraged a disillusioned generation of intellectuals to pursue High Theory at the expense of considering the place of ideas in our common life. In this turn to theory, Rorty sees a retreat from the secularism and pragmatism championed by Dewey and Whitman, and he decries the tendency of the heirs of the New Left to theorize about the United States from a distance instead of participating in the civic work of shaping our national future. In the absence of a vibrant, active Left, the views of intellectuals on the American Right have come to dominate the public sphere. This galvanizing book, adapted from Rorty's Massey Lectures of 1997, takes the first step toward redressing the imbalance in American cultural life by rallying those on the Left to the civic engagement and inspiration needed for achieving our country.
REVIEWS
Richard Rorty [is] John Dewey's ablest intellectual heir and one of the most influential philosophers alive...In lively prose, [Achieving Our Country] offers a pointed and necessary reminder that left academics have too often been content to talk to each other about the theory of hegemony while the right has been busy with the practice of it. If those criticized in the book dismiss it the way they brush aside the Blooms and D'Souzas of the world, an opportunity will be lost. Rorty invites a serious conversation about the purposes of intellectual work and the direction of left politics. I wouldn't want him to have the last word, but the conversation should be joined. If it is conducted with the verve of Achieving Our Country, and if it shares Rorty's genuine commitment to revitalizing the left as a national force, it will be a very good thing. The Nation There is much to be debated, much that will probably infuriate, in Rorty's picture of contemporary Left intellectuals... Achieving Our Country is meant to be pointedly polemical, and Rorty...[has] succeeded at stirring up emotions as well as thoughts. -- Vincent J. Bertolini American Literature In his philosophically rigorous new book, Achieving Our Country, Richard Rorty raises a provocative if familiar question: Whatever happened to national pride in this country?...[and] he offers a persuasive analysis of why such pride has been lost. -- Christopher Lehmann-Haupt New York Times Achieving Our Country is an appeal to American intellectuals to abandon the intransigent cynicism of the academic, cultural left and to return to the political ambitions of Emerson, Dewey, Herbert Croly and their allies. What Rorty has written--as deftly, amusingly and cleverly as he always writes--is a lay sermon for the untheological...[Americans] do not need to know what God wants but what we are capable of wanting and doing...[Rorty argues] that we would do better to try to improve the world than lament its fallen condition. On that he will carry with him a good many readers. -- Alan Ryan New York Times Book Review [In this] slim, elegantly written book...Rorty scolds other radical academics for abandoning pride in the nation's democratic promise; in their obsession with 'victim studies,' he argues, they have neglected to inspire the 'shared social hope' that motivated every mass movement against injustice from the abolitionists to the voting rights campaign. -- Michael Kazin Washington Post Book World The heart of Achieving Our Country is Professor Rorty's critique of the cultural left. Barricaded in the university, this left has isolated itself, he asserts, from the bread-and-butter issues of economic equality and security and the practical political struggles that once occupied the reform tradition...Controversies are seeded like land mines in every paragraph of this short book. -- Peter Steinfels New York Times Mr. Rorty calls for a left which dreams of achieving America, a patriotic left he recognises from the days of the New Deal and which he remembers from the early 1960s when, for example, people campaigned for civil-rights laws to make their country better. Where, he wonders, has such reformist pride gone? In place of Marxist scholasticism , Mr. Rorty wants a left which makes reducing inequalities part of a civic religion . Yet material differences are not the only sort of thing that bothers Mr. Rorty about the contemporary United States. On a communitarian note, he argues that the civic religion he advocates should include commitment to shared values that rise above ethnic or minority loyalties. The Economist Richard Rorty's Achieving Our Country is short, comprehensible and urges a civic and political agenda--the re-engagement of the Left...Rorty seeks to revive the vision of Walt Whitman and John Dewey, and what he sees as the real American Dream--a compassionate society held together by nothing more absolute than consensus and the belief that humane legal and economic agreements stand at the centre of democratic civilisation. -- Brian Eno The Guardian, Featured in the Books of the Year issue for 1998 A succinct, stimulating, crisply written book...Rorty proposes a return to the liberal values that animated American reform movements for the first two-thirds of this century: from the long struggle of labor unions to obtain better conditions for workers, to the efforts of leaders like Woodrow Wilson, Theodore and Franklin Roosevelt, John Kennedy, and Lyndon Johnson to redistribute the nation's wealth more equitably...Although Rorty is an academic philosopher, in this book, addressed to the general reader, he employs clear, vigorous language that makes reading a pleasure rather than a chore. -- Merle Rubin Christian Science Monitor Rorty made us realise how much poorer we are if Jefferson, Emerson, Whitman, Thoreau, Stowe, Peirce, William James, Santayana and Dewey are not familiar landmarks in our intellectual scenery...If we [scoff] at Rorty's patriotic American leftism, we may find that it sets off some doubts that will come back to haunt us. When we quibble over his interpretations of our favourite thinkers, are we not confirming his stereotype of left pedantry? When we sniff at him for keeping company with rightists and renegades, do we not bear out his idea of a Left that is keener on its own purity than on fighting for the poor? As we look down our noses at the etiolation of socialism in America, should we not reckon the costs and benefits of European mass movements, and reflect on the political history of the anti-Americanism that comes to us so easily? Before leftist subjects of Her Majesty get snooty about American democracy, we might stop and wonder whose interests are served by our unshakable optimism about the past. The unguarded naiveties of Achieving Our Country are not quite as negligent as they look, and the book may well turn out to be one of the first signs of a long-delayed breaking of the ice in socialist politics following the end of the Cold War. The fact that Rorty's old-style American leftism is closer to British New Labour than to good old socialism may prove not that he is confused, but that it is time to reset our political chronometers. -- Jonathan Ree London Review of Books Achieving Our Country criticizes academic theorists and reminds us that left-wing reformers in previous periods of American history either made their careers outside the university or, at least, developed strong links with the decidedly non-academic labor movement...Rorty's distinction between a 'cultural Left' and a reformist Left is useful. As Freud replaced Marx in the imagination of academic theorists, Rorty explains, a cultural left--one that thinks more about stigma than about money, more about deep and hidden psychosexual motivations than about shallow and evident greed --came into being. -- Alan Wolfe The Chronicle of Higher Education Richard Rorty is considered by many to be America's greatest living philosopher. That assessment is firmly supported in this short, profound, and lucid volume. In Achieving Our Country, Rorty does what many of us think philosophers ought to do, namely, lay a foundation and establish a framework within which we as individuals and as a society can conceptualize and fashion operational theories by which to live and prosper together...I can think of no more important book that I have read in recent years or one that I could more fervently recommend to the readers of this journal that Rorty's Achieving Our Country. -- Thomas R. DeGregori Journal of Economic Issues For many years now, Rorty has been one of the most important American pragmatists, defending the experimental modes of inquiry first propounded by John Dewey from both traditionalists and postmodernists...In Achieving Our Country, a brief but eloquent book, Rorty begs his academic colleagues to return to the real world. I am nostalgic for the days, he writes, 'when leftist professors concerned themselves with issues in real politics (such as the availability of health care to the poor and the need for strong labor unions) rather than with academic politics. -- Jefferson Decker In These Times Rorty offers a resolute defense of pragmatic and reformist politics, coupled with a sophisticated rereading of the history of 20th-century American leftist thought. The result is a book that ends up reaffirming the great achievements of American left liberalism--strong unions, Social Security, and the principled regulation of corporate power--even as it illuminates the ways in which the cultural myopia of today's academic left has placed those achievements in jeopardy...In his insistence that there is a great American tradition of leftist reform, and that this rendition can be reinvigorated only by a return to the idea of the nation, Rorty has constructed as humane and as hopeful a defense of patriotism as one can imagine. -- James Surowiecki Boston Phoenix Rorty's new book urges a return to American liberalism's days of hope, pride, and struggle within the system...Subtle without being dense, good-natured in its defiance of a whole spectrum of conventional wisdoms, Achieving Our Country is a rare book. It should be compulsory reading--if that weren't contrary to all it stands for. -- Richard Lamb The Reader's Catalog A deeply considered diagnosis, a vital set of prophecies. Publishers Weekly Richard Rorty is remarkable not just for being a gadfly to analytical philosophers, but for his immense reading, his lively prose and his obvious moral engagement with the issues...The conversation of philosophy would be much poorer without him...Achieving Our Country is a valuable addition to Rorty's writings...He has things to say that are important and timely...They are said powerfully. -- Hilary Putnam Times Literary Supplement It is refreshing to find so hard-hitting a portrait of the contemporary academic Left in the work of one of its own. -- Peter Berkowitz Commentary Richard Rorty is an inspirational writer who makes a valiant effort in this book to create an atmosphere of cooperation among those he characterizes as he Reformist Left. He wants us to return to the ideals of John Dewey and Walt Whitman and achieve the greatness that is possible in a country of our wealth and dominance. -- Edward J. Bander Bimonthly Review of Law Books A bracing tonic against the jejune profundities and the self-centered talking points by the far Right that find their way into the media. In sharply etched arguments Rorty weaves in philosophical and historical perspectives...His message isn't one of resignation, rather of hope grounded in the Left's potential for reinventing itself. He thinks it's time for the Left to stop demonizing capitalist America and to develop once again a political program of its own. -- Terry Doran Buffalo News On behalf of countless readers whose reaction to most left academic writing over the past two decades has increasingly been not so much either agreement or disagreement as an overpowering sense of So what?, the eminent philosopher Richard Rorty has composed a marvelous philippic against the entrenched irrelevance of much of the American left...Rorty's most important insight is into the political worldview of the academic left: that it is essentially nonpolitical...He offers a withering comparison of the core beliefs of the current cultural left with those of one of its forebears, Walt Whitman. -- Harold Meyerson Dissent Achieving our country (the phrase is culled from James Baldwin's The Fire Next Time) isn't just a redeemable aim, it's what good radical politics has always been about. -- Gideon Calder Radical Philosophy Politically progressive academics should consider carefully Rorty's arguments...They pose important questions about American politics and public intellectual practice. -- Harvey Kaye Times Higher Educational Supplement

ARABS AND ISRAEL FOR BEGINNERS, review by Ronald Bleier

ARABS & ISRAEL FOR BEGINNERS, by Ron David
Illustrated by Susan David
Writers and Readers Publishing, Inc.
New York, 1993. 210 pp.
Ron David begins Arabs and Israel for Beginners by explaining that he wants to let the reader know "where his book is heading. That way, if you consider it despicable, you can leave it in the bookstore." David's embattled stance is understandable because his book challenges the popular, pro-Israeli version of the Israeli-Arab conflict. In his view, the Palestinian Arabs, who had populated Palestine for many generations before the Jewish settlers began to arrive in the tens of thousands in the late nineteenth century, were robbed of their country by the successful Zionist effort to create a Jewish state there. Ron David's book is an attempt to tell the "real" story of the struggle for Palestine stripped of Zionist mythology which misrepresents the essential elements of how the Pales tinians lost their land.
In his review of the history of the Middle East, the author reminds us that the name "Israel" comes from Genesis in the Old Testament when Jacob changed his name to Israel after fighting with an angel and that from Jacob's twelve sons came the twelve tribes of Israel. He explains that the name Canaan, meaning "land of purple" came from the precious purple dyes that were traded in the Mediterrane an coastal plain. The author suggests an explanation for the biblical story that the Jews spent forty years in the desert after escaping from Egypt. When Moses sent spies out to the land of Canaan "their report was discouraging: 'It's full of people.'" So the Jews waited in the desert until they were strong enough militarily to conquer the native inhabitants.

The author presents a useful "Summary of Jewish Countries in the Middle East" detailing the Jewish Kingdoms from 1020 BC to 586 BC. By 6 A.D., however, the author writes, the Romans made Judah a Rom an province and although "there were a couple last gasps of Jewish revolt -- Masada and Bar Kokhba ... the Jews and the ancient Middle East had had enough of each other."

Perhaps for reasons of space -- or perhaps such a task is too complicated for the purposes of this book -- Ron David decided not to provide a similar chart of Jewish habitation in the Middle East after the fall of the Jewish kingdoms and the fall of the second temple in 70 A.D. Such a chart might have been useful if only in order to give the reader a better idea of the strength of present Jewish claims to the area.

Ron David makes a point of covering Islam in some depth. The well established Arab / Bedouin code of virtue, the muruwwah, is explained. We learn that Muhammad's inspiration came from his understanding that the wealthy and powerful merchant class were ignoring their duty to the poor, an essential tenet of the muruwwah. Perhaps because of Islam's dramatic appeal to the masses, barely a century a fter the death of Mohammad in 632, "Muslims controlled an empire that stretched from Spain to the borders of China and the Arabs were entering a Golden Age."

Some of the examples of the flowering of Arab civilization in literature, psychology, science, medicine and mathematics are detailed. It is also emphasized that Islam (which means surrender to God) nurtured and was nurtured by the cultures it embraced, especially Jewish culture. "Teaching the knowledge-hungry Muslims got the Jewish scholars' creative juices flowing. The result was a Jewish Golden Age, especially in Spain, during which doctors, poets, and scholars combined secular and religious knowledge in a way that has never been achieved since."

As Ron David tells it, the Crusades (1096 - 1270) and then the Mongol invasions (1218 - 1258) brought an end to the zenith of Arab culture. After 200 years of fighting "in their own backyards, the Arabs were all used up." At the same time, the author emphasizes the irony that "the knowledge that [the Crusaders] got from the Arabs helped them break out of the brain - dead Middle Ages into the Renaissance ..."

A crucial section of the book is devoted to the events leading up to the emergence of the State of Israel in 1948. This momentous event, a huge victory for world Jewry, is at the same time for Palestinians, al-Nakbah, the catastrophe.

THE OTTOMAN LAND CODE

The new Ottoman land code of 1850 over time led to the removal of the Palestinian peasants from their land. Previously Palestinian peasants could live on and cultivate their land and pass it on to their heirs. The new land law changed that and as a result, through land purchases, often from absentee Arab landlords in Beirut, Jewish settlers began to move Palestinian peasants off the land that they had farmed for generations.
Note Lucas Tessens (201602020): This is a difficult matter in Ron David's exposé but it is key and needs more attention than it gets: If the Jews really bought the land, the Arabs no longer owned it in a legal sense. If the French buy half of Belgium they become the legal owners. In my view it is the inequality in purchasing power that leads to desinheritance of the land and the expulsion of their former tenants/farmers. Refusing to accept this process is in fact rejecting the whole capitalist system. Or should land be excluded from the list of goods that can be bought? If the answer is 'YES' then you are in a new system.


The expulsion of Palestinian farmers by the Jewish settlers frequently led to confrontations between the two sides as early as the last decade of the 19th century. The fierce rioting of 1929 in which there were hundreds of casualties on both sides resulted in a new British policy statement in late 1930 which was meant to restrict Jewish immigration and land purchases. If the new policy had held for the long term, the Palestinians might not have lost their country. However, in only a few months, the Zionists in England were powerful enough to cause the British Prime Minister, Ramsay MacDonald, to rescind the new policy statement and revert back to the pro-Jewish policies of the Balfour Declaration (1917) which stated that the British government would "view with favor the establishment in Palestine of a national home for the Jewish people ... "

The advent of Hitler in 1933 and the pro-Jewish immigration policies of the British led to the Arab revolt of 1936 - 1939. Afterwards, when the British tried to redress the balance in favor of the Arabs it became the turn of the Jews to rebel and their successful terrorist actions played a key role in forcing the British to give up their mandate in Palestine in favor of the U.N.

THE U.N. PARTITION RESOLUTION

The U.N. Partition Resolution of November 29, 1947, recommended the division of Palestine into a Jewish state and an Arab state. While the Jews hailed it as a major breakthrough, the Arabs rejected it because it gave much of what was theirs to the Jews. The Jewish community in Palestine which at that time made up about a third of the population and held less than 7% of the land, were "given" more than 50% of the area of Palestine, including prime Arab farmland in the Galilee and on the Mediterranean coast and elsewhere. Equally important, the U.N. scheme placed hundreds of thousands of Palestinian Arabs in areas that were to be controlled by the Jews. This would mean that there would be about 500,000 Arabs in a state of about 650,000 Jews -- a plan that both sides, in effect, rejected.
It is widely believed that the war between the Arabs and the Jews began with the Arab invasion on May 15, 1948, immediately after the Jews declared their state. In reality, the war actually began after the U.N. Partition Resolution, in December 1947. In this communal war the much better organized and equipped Jews captured the areas that the British were evacuating. As Israeli historian Simha F lapan writes, so successful were the Jewish forces that by the beginning of May 1948, they held most of the territory that was designated for their state by the U.N. Resolution.

The success of the Jewish campaign against the Palestinian forces may be gauged by the 300,000 Arab refugees who were forced to flee their homeland before the middle of May 1948. The situation was such an international scandal -- comparable to the ethnic cleansing in the former Yugoslavia -- that the U.S. and other countries actually entertained plans to substitute a trusteeship for Palestine rather than allow the U.N. Partition Resolution to stand. In the event, the Truman administration, with its eye on the Jewish lobby at home, withdrew its objections and was quick to recognize the new Jewish state.

When the Jewish leaders declared their new state on May 14, 1948, there were still about 400,000 Palestinians in areas that became Israel. Ben Gurion's government decided to risk war because they wished to increase their territorial gains and to cleanse the area of more Palestinians. Viewed in the light of Jewish military victories, the Arab invasion of May 15, becomes not, as pictured by the Zionists, an attempt by implacable enemy forces to drive the Jews into the sea, but rather, in large part, a pan-Arab effort to stave off further Jewish gains in Palestine and to stem the flow of even more Palestinian refugees.

Moreover, in Zionist mythology, no credit is given to Jordan, Lebanon, Syria and Egypt for sheltering and sustaining the hundreds of thousands of Palestinian refugees. Indeed Zionists frequently say that the Arab countries created and maintained the Palestinian refugee problem as a way of scoring propaganda points against Israel. It turns out that the opposite is the case. In Michael Palumbo's The Palestinian Catastrophe: The 1948 Expulsion of a People From Their Homeland (1987), evidence is presented which indicates that Ben-Gurion flatly rejected proposals by the U.S. and Syria to permanently resettle hundreds of thousands of Palestinian refugees. Palumbo thinks that Ben-Gurion's motivation was the idea that "as long as the refugee problem remained unsolved there would be tensions in the region which could eventually be used to ignite a new war of conquest."

Palumbo points to the territory that Israel conquered in 1967 in Palestine, Jordan, and Syria as evidence of Israel's expansionist program. Ron David's section on Lebanon provides more support to Palumbo's thesis as well as it adds perspective on Israel's control of its self-designated "security zone" in Southern Lebanon which it has held illegally since 1982. Ron David cites evidence from the diaries of Moshe Sharett, Israel's second Prime Minister, that as early as the 1950s, Israel was planning to destabilize Lebanon by pitting the Moslem community against the Lebanese Christians. The idea was to create a puppet state there so that Israel could control the land and water resources in the south.

In view of Zionist responsibility for the carnage and instability in the Middle East for much of this century, it's understandable that Ron David should raise the question at the end of his book of the billions of dollars in aid that the U.S. gives Israel every year. The author quotes an article by Jeffrey Blankfort in Lies of Our Times, pointing out how secretive our own media is on the issue of U.S. aid to Israel. "February 1989," Blankfort writes, "was the last time the New York Times ran a story describing Congress' role in approving aid to Israel." In a wonderful quote, Ron David writes, "I would rather flush that money down the toilet than give it to Israel.... At least when you flush money down the toilet, it doesn't hurt anybody."

Arabs and Israel for Beginners, one of a series of "documentary comic books," with its format of illustrations on every page, is easy to read and is highly recommended for those interested in a controversial and more objective point of view. Unfortunately, it is marred by a score or more of typos, frequent use of street language, and some mistakes: the 35,000 Arabs that Ron David says were expelled in the '56 war is silently corrected two pages later to 3,000 to 5,000; and "Eretz Yisrael" means not only, as Ron David has it, the biblical land of Israel but also the modern state of Israel . However, these lapses are a small price to pay for an extremely important book which challenges old assumptions on an issue that may be with us for generations despite the promise of the Oslo Accords.

EDWARD CRANKSHAW IS DEAD AT 75
By WOLFGANG SAXON
Published: December 4, 1984

Edward Crankshaw, one of the most respected authors on the Soviet Union and chronicler of the Hapsburgs, died last Thursday in his native Britain after what was described as a ''long and painful illness.'' He was 75 years old and lived in Hawkhurst, in rural Kent.

His death was reported Sunday in The Observer, the British weekly for which he kept watch on the Soviet scene starting in 1947. Mr. Crankshaw, who spurned the label of ''Kremlinologist,'' was regarded as Britain's premier journalistic expert on Soviet politics.

The author of about 20 books, including three novels, Mr. Crankshaw contribued a steady flow of prefaces, essays and articles to publications in Britain and the United States, including The New York Times. In addition, he commented on Soviet affairs for the BBC.

Difficult to place politically, Mr. Crankshaw reluctantly became a Soviet specialist when The Observer asked him to take the assignment after World War II, part of which he had spent in Moscow. One of the conclusions he had reached was that Kremlin policies must be seen as something that did not start with the Bolshevik takeover in 1917, but had ancient roots. He Avoided Speculation

Thus, Mr. Crankshaw avoided speculations about absences from the Kremlin wall at anniversary parades. Instead, his basic impressions had been formed when the Russians were fighting for survival, and he took heart from Stalin's evocations of historical ''Holy Russia.''

His political testament came in a preface written this year to a selection from his writings, ''Putting Up With the Russians.''

As a conservative dedicated to the survival of European civilization, he rejected the harsh tones adopted by President Reagan and his supporters, accusing them of trying to turn the Soviet Union into a pariah. Mr. Crankshaw viewed detente with some skepticism, but he insisted on the need for co- existence.

He was the author of ''Russia Without Stalin'' in 1956, regarding the changes in everyday life in the post- Stalin era. He also wrote ''Khrushchev's Russia'' (1960) and ''Khrushchev: A Career,'' published six years later.

He then wrote the introduction for ''Khrushchev Remembers,'' a rich compilation of comments, speeches, conversations and interviews by Nikita I. Khruschev, the Kremlin leader who denounced the Stalinist terror. 'Khrushchev Himself'

Mr. Crankshaw, who also contributed copious footnotes and commentary to the Khrushchev book, helped defend the book against doubters. He said that by ''style and content'' the words were ''Khrushchev himself, quite unmistakably speaking.'' His faith in the book's authenticity has come to be shared by most others since its publication in 1970.

Though ailing for many years, Mr. Crankshaw, a slight and courtly man, continued to write even in bed whenever he was unable to move about.

His last volume published in this country was ''Bismarck'' in 1982. Writing in The New York Times Book Review, George L. Mosse called the book ''a cautionary tale about political and military power'' that sees Bismarck's ''apparent success as a failure because the Iron Chancellor exalted the amoral concept of politics into a principle.''

Edward Crankshaw was born on Jan. 3, 1909, in rural Essex. As a boy, he often visited the London magistrate's court where his father, Arthur, worked as chief clerk. He attended Bishop's Stortford College but left early - hence his claim to having been largely self- taught.

Instead, Mr. Crankshaw went to the Continent to travel, and he lived in Vienna, becoming fluent in German. His Austrian years turned out to be formative ones for his mind as he watched democracy crumble in the new Austrian republic. They also instilled him with a passion for literature and music.

From Europe, he wrote for British publications subjects ranging from twelve-tone music to books, art and the theater. But he gave up journalism to write ''Joseph Conrad: Some Aspects of the Art of the Novel,'' a study of Conrad's methods and the novelist's art in general. Another book, ''Vienna: The Image of a Culture in Decline,'' appeared in 1938. Posted to Moscow in '41

In 1936, Mr. Crankshaw was commissioned into Britain's Territorial Army. In 1941, he was posted to Moscow as an intelligence officer, and he did all he could to understand the Russians, their history, national character and government.

Having also traveled on the periphery of the Soviet Union, he was asked by The Observer to return to journalism as its Russian expert. His early books on the subject were ''Britain and Russia'' (1945), ''Russia and the Russians'' (1947) and ''Russia by Daylight'' (1951).

A well-received history was The Shadow of the Winter Palace: The Drift to Revolution, 1825-1917 which appeared in 1976. Other well-received books were ''The Fall of the House of Hapsburg'' (1963) and ''The Hapsburgs'' (1971).

Of Mr. Crankshaw's ''Maria Theresa'' (1969), Thomas Lask wrote in his review in The New York Times, ''Mr. Crankshaw has managed in what is a model of compression and judicious selection to rescue Maria Theresa from the history books and to turn a monument into a warm and appealing woman.''

Mr. Crankshaw is survived by his wife, the former Clare Chesterton Carr.

Novel.
In 1978 verfilmd als La grande menace, met Lino Ventura, Richard Burton en Lee Remick in de hoofdrollen.

"Literature was not promulgated by a pale and emasculated critical priesthood singing their litanies in empty churches - nor is it a game for the cloistered elect, the tinhorn mendicants of low calorie despair. Literature is as old as speech. It grew out of human need for it, and it has not changed except to become more needed." - Steinbeck

"Socialism never took root in America because the poor see themselves not as an exploited proletariat but as temporarily embarrassed millionaires" - Steinbeck

"Our species is the only creative species, and it has only one creative instrument, the individual mind and spirit of a man. Nothing was ever created by two men. There are no good collaborations, whether in art, in music, in poetry, in mathematics, in philosophy. Once the miracle of creation has taken place, the group can build and extend it, but the group never invents anything. The preciousness lies in the lonely mind of a man. And now the forces marshaled around the concept of the group have declared a war of extermination on that preciousness, the mind of man. By disparagement, by starvation, by repressions, forced direction, and the stunning blows of conditioning, the free, roving mind is being pursued, roped, blunted, drugged. It is a sad suicidal course our species seems to have taken. And this I believe: that the free, exploring mind of the individual human is the most valuable thing in all the world.
And this I would fight for: the freedom of the mind to take any direction it wishes, undirected. And this I must fight against: any idea, religion, or government which limits or destroys the individual. This is what I am and what I am about. I can understand why a system built on a pattern must try to destroy the free mind, for this is the one thing which can by inspection destroy such a system. Surely I can understand this, and I hate it and I will fight against it to preserve the one thing that separates us from the uncreative beasts. If the glory can be killed, we are lost."

-East of Eden 1952

"I guess this is why I hate governments. It is always the rule, the fine print, carried out by the fine print men. There's nothing to fight, no wall to hammer with frustrated fists."-Travels with Charley, 1962

"What good's an opinion if you don't know?"-Travels with Charley

"Power does not corrupt. Fear corrupts... perhaps the fear of a loss of power."

"...there is a base theme. Try to understand men, if you understand each other you will be kind to each other. Knowing a man well never leads to hate and nearly always leads to love."

Brief van Elsschot aan de Antwerpse burgemeester Craeybeckx: "Geachte Heer Burgemeester, Naar aanleiding van het afgelasten van de voorgenomen huldiging, kan ik niet nalaten U te zeggen dat ik de voorgenomen decisie volkomen begrijp en goedkeur. Ik ben eenvoudig een schrijver en wens allerminst gebruikt te worden bij een of andere politieke manifestatie. Ik schrijf u enkel om er de nadruk op te leggen dat ik aan het blad 'Voorpost', waarvan ik het bestaan niet eens vermoedde, nooit machtiging gegeven heb het gedicht in kwestie te drukken." (Van Dijck, 2001)

In juni 1908 zal zijn stoffelijk overschot worden bijgezet in het Pantheon.

20000047: 54

Jaren later bekent een man dat hij de afvoerkanalen van de schoorsteen had dichtgestopt. Het zou dus een politieke moord kunnen geweest zijn.

19970097: 39

Vormt een inspiratiebron voor Emile Vandervelde, socialistisch voorman

De eerste uitgave is die van 1877. De tweede uitgave verscheen in 1882.
Loveling hekelt de totale overheersing van de geestelijkheid op het Vlaamse platteland.
geciteerd door De Weerdt

Le Médecin de campagne est un roman d'Honoré de Balzac paru en 1833. Il fait partie des Scènes de la vie de campagne de La Comédie humaine.

John Stuart Mill (20 mei 1806 – 8 mei 1873) was een Engels filosoof en econoom, en de meest invloedrijke vrije denker van de 19e eeuw. Hij was een voorstander van het utilitarisme, de ethische theorie die voorgesteld werd door zijn peetvader Jeremy Bentham.

John Stuart Mill werd geboren in zijn vaders huis in Pentonville, Londen, als de oudste zoon van James Mill. Hij kreeg zijn onderwijs van zijn vader, met advies en assistentie van Jeremy Bentham en Francis Place. Hij kreeg een strenge opvoeding en werd nadrukkelijk afgeschermd van andere jongens van zijn leeftijd. Zijn vader, een navolger van Bentham, had als zijn specifieke doel om een genieus intellect te creëren dat de doelen en uitvoering van het utilisme zou doen verder leven na de dood van Bentham en hemzelf.

Tegen de tijd dat hij drie was kon hij het Griekse alfabet opnoemen, en toen hij acht werd had hij Aesopus' 'Fabels' gelezen en wist hij van Plato. In 1818 begon hij aan een studie logica en het jaar erop kreeg hij te maken met politieke economie.

Hij publiceerde zijn eerste belangrijke boek in 1842, The system of logic. Een van de belangrijkste theorieën is het beginsel van causaliteit – Als A altijd door B wordt gevolgd, kan worden verondersteld dat dit in de toekomst ook altijd zo zal zijn.

In 1869 publiceerde hij Subjection of Women, waarin hij de vrouwenrechten verdedigde. Hij was dan al vier jaar parlementslid waar hij eveneens ijverde voor het vrouwenkiesrecht en de vooruitstrevende liberalen steunde. Zijn vrouw Henriëtte, die in 1858 stierf, zou het boek geschreven hebben, maar op haar naam mocht het niet worden uitgegeven. Tot op de dag van vandaag staat het boek officieel op naam van John Stuart Mill.

http://nl.wikipedia.org/wiki/John_Stuart_Mill (20070226)

Writings by John Stuart Mill

[books / book excerpts]

· The Logic of the Moral Sciences. Excerpted from A System of Logic. London, 1843, 8th ed. 1872. [French translation]

· Essays on Some Unsettled Questions of Political Economy. London, 1844.

· Principles of Political Economy. London, 1848, 7th ed. 1871.

· On Liberty. London, 1859. [French translation]

· Dissertations and Discussions. London, 1859, 4th ed. 1882.

· Considerations on Representative Government. London, 1861.

· Utilitarianism. London, 1863. Reprinted from Fraser's Magazine, 1861. [French translation]

· Auguste Comte and Positivism. London, 1865. Reprinted from Westminster Review, 1865. [French translation]

· An Examination of Sir Hamilton's Philosophy. London, 1865.

· The Subjection of Women. London, 1869. [French translation] [Spanish translation]

· Autobiography. London, 1873. [French translation]

· Three Essays on Religion [Nature + Utility of Religion + Theism]. London, 1874.

· Chapters on Socialism. Fortnightly Review, 1879.

[articles]

· Free Discussion (1). Morning Chronicle, 1823.

· Free Discussion (2). Morning Chronicle, 1823.

· Free Discussion (3). Morning Chronicle, 1823.

· A Defense of Bentham. Excerpted from 'Whewell on Moral Philosophy'. Westminster Review, 1836.

· Note on N. W. Senior's Political Economy. In Senior's Outline of the Science of Political Economy, London, 1836.

· The Negro Question. Fraser's Magazine, 1850.

· Bentham. 1838, 2nd ed. 1859.

· The Contest in America. Fraser's Magazine, 1862.

· Inaugural Address. Delivered to the University of St. Andrews, 1867.

· Meetings in Royal Parks. Delivered in Parliament, 1867.

· Speech in Favour of Capital Punishment. Delivered in Parliament, 1868.

· Thornton on Labour and its Claims. Fortnightly Review, 1869.

· Theism. In Three Essays on Religion, London, 1874.

· Nature. In Three Essays on Religion, London, 1874.

· Utility of Religion. In Three Essays on Religion, London, 1874.

[letters]

· To James Mill. April 25, 1821.

· To ? March 18, 1840.

· To Gustave D'Eichthal. January 10, 1842.

· To ? May 13, 1865.

· To a Gentleman in Ohio. September 1, 1865.



--------------------------------------------------------------------------------



Writings about John Stuart Mill

[dictionary / encyclopaedia entries]

· John Stuart Mill. The Cambridge History of English and American Literature.

· John Stuart Mill. The Columbia Encyclopedia.

· John Stuart Mill. The Concise Encyclopedia of Economics.

· John Stuart Mill. Encyclopædia Britannica.

· John Stuart Mill. Encyclopædia Britannica (1911).

· John Stuart Mill. Internet Encyclopedia of Philosophy.

· John Stuart Mill. Island of Freedom.

· John Stuart Mill. The Johns Hopkins Guide to Literary Theory & Criticism.

· John Stuart Mill. The Literary Encyclopedia.

· John Stuart Mill. The Penguin Dictionary of Philosophy.

· John Stuart Mill. Spartacus Educational.

· John Stuart Mill. The Stanford Encyclopedia of Philosophy.

· John Stuart Mill. Wikipedia.

[other writings]

· Law Reform in England. The United States Democratic Review, 1851.

· John Stuart Mill and his Residence. Anonymous. Littell's Living Age, 1868.

· John Stuart Mill. By G. M. Towle. Appleton's Journal, 1870.

· John Stuart Mill. By M. D. Conway. Harper's New Monthly Magazine, 1873.

· The Reality of Duty. Anonymous. Littell's Living Age, 1876.

· John Stuart Mill (I). By Lyell Adams. New Englander and Yale Review, 1877.

· John Stuart Mill (II). By Lyell Adams. New Englander and Yale Review, 1877.

· John Stuart Mill (III). By Lyell Adams. New Englander and Yale Review, 1877.

· John Stuart Mill and the Destruction of Theism. By President Shairp. Princeton Review, 1878.

· James and John Stuart Mill. Littell's Living Age, 1882.

· John Stuart Mill and the London and Westminster Review. By C. Marion D. Robertson Towers. The Atlantic Monthly, 1892.

· A Letter to John Stuart Mill. By Winthrop More Daniels. The Atlantic Monthly, 1900.

· John Stuart Mill. By Leslie Stephen. In The English Utilitarians. London, 1900, vol. III.

· Variations in the Editions of J. S. Mill's Principles of Political Economy. By M. A. Ellis. Economic Journal, 1906.

· Biography. By O. M. W. Sprague. The Cambridge History of English and American Literature, Cambridge, 1921.

· John Stuart Mill: Traditional and Revisionist Interpretations. By John Gray. Literature and Liberty, 1979.

· Early Buddhism and John Stuart Mill's Thinking. By Vijitha Rajapakse. Philosophy East and West, 1987.

· J. S. Mill: the Utilitarian Influence in the Demise of laissez-faire. By Ellen Frankel Paul. Journal of Libertarian Studies, 1978.

· Wallace's Campaign to Nationalize Land. By M. Gaffney. The American Journal of Economics and Sociology, October 1, 1997.

· Utility and Preferences. By Soshichi Uchii. October 25, 1998.

· The Worm at the Root of the Passions: Poetry and Sympathy in Mill's Utilitarianism. By L. A. Paul. Utilitas, 1998.

· The Carlyle-Mill "Negro Question" Debate. ca. 2000.

· Mill, Liberty, and the Facts of Life. By Shannon C. Stimson and Murray Milgate. 2001.

· Mill's "Proof" of the Principle of Utility. By Geoffrey Sayre-McCord. Social Philosophy and Policy, 2001.

· J.S. Mill and the Diversity of Utilitarianism. By Daniel Jacobson. Philosophers' Imprint, 2003.

· Mill between Aristotle & Bentham. By Martha C. Nussbaum. Daedalus, March 22, 2004.

· The Ethics of Identity. By Kwame Anthony Appiah. The New York Times, June 12, 2005.

· The Influence of Mary Bentham on John Stuart Mill. By Catherine Pease-Watkin. Journal of Bentham Studies, 2006.

· Narrative, Imagination, and the Religion of Humanity in Mill's Ethics. By Colin Heydt. Journal of the History of Philosophy, 2006.

· Mill, Bentham and 'Internal Culture'. By Colin Heydt. British Journal for the History of Philosophy, May, 2006.

[reviews]

· Autobiography. New Englander and Yale Review, 1874.

· Autobiography. New Englander and Yale Review, 1874.

· Autobiography. Scribner's Monthly, 1874.

· Autobiography. North American Review, 1874.

· Autobiography. Littell's Living Age, 1874.

· Autobiography and Three Essays on Religion. New Englander and Yale Review, 1875.

· Considerations on Representative Government. New Englander and Yale Review, 1862.

· Dissertations and Discussions, Vols. I-III. New Englander and Yale Review, 1866.

· Dissertations and Discussions, Vol. IV. New Englander and Yale Review, 1867.

· Dissertations and Discussions, Vol. I. North American Review, 1865.

· Dissertations and Discussions, Vol. IV. North American Review, 1868.

· Examination of Sir Hamilton's Philosophy. New Englander and Yale Review, 1865.

· Inaugural Address at the University of St. Andrew's. North American Review, 1865.

· On Liberty. North America Review, 1863.

· On Liberty. The Cambridge History of English and American Literature, Cambridge, 1921.

· The Philosophy of Auguste Comte. New Englander and Yale Review, 1866.

· Principles of Political Economy. The Prospective Review, 1848.

· Principles of Political Economy. North American Review, 1848.

· Principles of Political Economy. North American Review, 1864.

· Principles of Political Economy. DeBow's Review, 1867.

· Principles of Political Economy. New Englander and Yale Review, 1872.

· Principles of Political Economy. The Cambridge History of English and American Literature, Cambridge, 1921.

· The Subjection of Women. North American Review, 1869.

· The Subjection of Women. New Englander and Yale Review, 1869.

· A System of Logic. North American Review, 1854.

· A System of Logic. The Cambridge History of English and American Literature, Cambridge, 1921.

· Three Essays on Religion. North American Review, 1875.

· Utilitarianism. The Cambridge History of English and American Literature, Cambridge, 1921.

http://www.utilitarian.net/jsmill/ (20070226)