Bibliography (J) like Jakubowicz (From Jackson to Jupp)


Links to my bibliography from A to Z:

A      B     C     D     E     F     G     H        I     J (this page)    K     L     

M     N     O     P       Q       R     S     T     U     V     W/X/Y/Z

Last update: 8 august 2017

Part 1 is the full list and part 2 includes my notes on (almost) each entry.

PART 1:

Jackson, Jesse (1988), 'Speech at Ceremonies in honor of Dr. Martin Luther King, Jr.'
Jackson, Peter and Penrose, Jan (eds.) (1993), Constructions of Race, Place and Nation (1st edn., London: University College London Press) 216.
Jackson, Jesse (1996), ''Black English' proposal draws fire', CNN page on Ebonics; Education secretary: No federal funds for 'black English', December 22nd 1996.
Jacobson (2013), 'Forum of NGO for peace', paper given at JCall trip to Israel and Palestinian Territories, Tel Aviv.
Jacques, Pierre-Emmanuel (2015), 'Rôle de la Cinémathèque suisse dans l'histoire du cinéma', paper given at Journée d'étude internationale EDUCATION AU CINEMA: histoire, institutions et supports didactiques, Cinémathèque de Lausanne, 31 janvier 2015.
Jakubowicz, A., et al. (1994), Racism, Ethnicity and the Media (St Leonards NSW: George Allen & Unwin).
Jamieson, Rebecca (2017), 'A celebration of Indigenous Resilience', paper given at WIPCE 2017, Toronto, 24-28 July 2017.
Jarrett, Valerie (2012), 'Keynote address from the Senior Adviser to President Barack Obama', paper given at J Street: Making History, Washington D.C.
Jaworski, Adam (2014), 'Discussion on Block's pannel wednesday morning', paper given at SS20, Jyvaskyla.
Jeambar, Denis (1999), 'Garder sa langue', (2504), 5.
Jeffs, Allyson (1993), 'Canadians Harbor "latently Racist" Attitudes: Poll', Southam News, 14 décembre.
Jensen, Arthur (1969), 'How Much Can We Boost IQ and Scholastic Achievement?' Harvard Educational Review, (39), 1-123.
Jenson, Jane (1993), 'Naming Nations: Making Nationalist Claims in Canadian Public Discourse', Canadian Review of Sociology and Anthropology, (29), 385-96.
Jernud, Björn and Joe, Sung-Hwan (1985), 'Bilingualism as a Resource in the United States', Annual Review of Applied Linguistics, 6, 10-18.
Jessop, B (1999), 'The Changing Governance of Welfare', Social Policy and Administration, (33), 348-59.
Jimenez Quispe, Luz (2011), 'Educacion y descolonizacion en Bolivia, El desarollo de capacidades en interculturalidad en las politicas publicas nacionales y locales', paper given at World Conference on the Education of the Indigenous People, Cuzco.
Jiobu, R.M. (1988), Ethnicity & Assimilation: Blacks, Chinese, Filipinos, Japanese, Koreans, Mexicans, Vietnamese, and Whites (Albany, N.Y.: State University of New York Press).
John, Balz (1999), 'Black Pupils Optimistic, Study finds', Los Angeles Times
Herald Tribune, Aug. 11.12, 1999, p. 3.
Johns, Brian (1991), 'SBS: Coping with a Strange Idea', in D. Goodman, D.J. O’Hearn, and C. Wallace-Crabbe (eds.), Multicultural Australia: the challenges of change (Melbourne: Scribe), 13-20.
Johnston, Darlene, M. (1995), 'Native Rights as Collective Rights: A Question of Group Self-Preservation', in Will Kymlicka (ed.), The Rights of Minority Cultures (Oxford: Oxford University Press), 387.
Johnstone, Barbara (2014), 'Beyond "enregistered dialects": Linguistic form and social meaning intime and space', paper given at Sociolinguistics Symposium 20, Jyväskyl!a, Finland, June 15-18 2014.
Jonasson, Jonas (2011), Le vieux qui ne voulait pas fêter son anniversaire, trans. Caroline Berg (Paris: Presses de la Cité (Pocket)).
Jones, Dorothy V. (1982), License for Empire: Colonialism by Treaty in Early America (Chicago/London: University of Chicago Press).
Joseph, Sara (1999), Interrogating culture: critical perspectives on contemporary social theory (Delhi: Sage).
Journalist (1982), 'Judge Rejects suits for Translation', New York Times, 24 oct, p. 49.
Jowett, Garth (1976), Film: The Democratic Art (Boston: Little, Brown).
Judd, E.L. (1989), 'Language Policy at the 100th Congress', 23d TESOL Convention (San Antonio, Texas).
Judt, Tony (2004), 'Israël: l'alternative', Le Débat, (128).
July, Serge (2002), 'Affreux', Libération, 22 avril 2002, p. 3.
Jupp, James (1991), Immigration (Sydney: Sydney University Press).
— (1991), 'One among many', in D. Goodman, D.J. O’Hearn, and C. Wallace-Crabbe (eds.), Multicultural Australia (Melbourne: Scribe), 119:33.

PART 2:

Jackson, Jesse. 1988. Speech at Ceremonies in honor of Dr. Martin Luther King, Jr.

…just as we were called colored, but were not that…and then Negro, but not that…to be called Black is just as baseless…Black tells you about your skin color and what side of town you live on. African American evokes discussion of the world.

quoted by Baugh, J. (1999). Out of the Mouths of Slaves: African American Language and Educational Malpractice. Austin, Texas, University of Texas Press.

___1996. 'Black English' proposal draws fire. CNN page on Ebonics; Education secretary: No federal funds for 'black  English', December 22nd 1996.

– December 22, 1996

Symbolic move in Oakland touches a nerve
December 22, 1996
Web posted at: 7:50 p.m. EST

(CNN) — So far it's little more than a vague idea, but a proposal by a California school board last week to recognize Black English as a second language has already sparked a firestorm of debate.
"I am incensed," said poet Maya Angelou, who recited one of her poems at President Clinton's inauguration. "The very idea that African-American language is a language separate and apart can be very threatening, because it can encourage young men and women not to learn standard English." (403K/36 sec. AIFF or WAV
sound)

The Rev. Jesse Jackson also blasted the proposal, which was announced Wednesday by the California School Board to officially recognize Black English, also know as Ebonics, a term combining "ebony" and
"phonics."

"While we are fighting in California trying to extend affirmative action and fighting to teach our children so
they become more qualified for jobs, in Oakland some madness has erupted over making slang talk a second
language," Jackson said in a statement.

"You don't have to go to school to learn to talk garbage," he said.

School board members said the idea behind the proposal is to improve performance of black students, who
make up 53 percent of the district and 71 percent of those enrolled in special-education courses.

"What we are doing in Oakland is providing our teachers and parents with the tools to address the diverse languages our children bring into the classroom," said a school board statement.
"We have to acknowledge that all of our students do not come to us speaking standard English," added Lucella Harrison, president of the Oakland School Board.

How the new policy will be implemented isn't yet clear, but Oakland school officials have said they may ask for federal money to help African-American students who primarily speak Ebonics.

Black English speaking students may be placed in classes that will help them to learn standard English, and
teachers may be trained to understand Black English.

"You don't have to go to school to learn to talk garbage."
— The Rev. Jesse Jackson

Oakland's decision directly affects only the 52,000 students in the district. But the idea that Black English is
a "genetically-based" language with roots in Western Africa — and not just slang — is highly symbolic of
the nation's larger racial divide.

Many believe Oakland's move has widespread implications on race, language and society. "This hurts the
kds, that's the real tragedy of it," said John Fonte, a visiting scholar in education at the American Enterprise
Institute in Washington. "The way to learn English is to study English."

Black English has already been taught in a number of schools such as Ann Arbor, Michigan. But Oakland
appears to be the first district to make a system-wide change.

The American Speech, Language and Hearing Association has classified Black English as a social dialect.

English words in Black English tend to lose a "d" following a vowel, so "good" becomes "goo," and the
final "th" is sometime is replaced with "f," so "with" becomes "wif."

Critics say encouraging this non-standard English could give students the idea that Ebonics is a viable
language in the workplace, a mistake that could hinder their job searches and careers.

Said Ryan Cameron, a rap radio disc jockey: "It's something that people use among their friends, but it's not
something that they have to do to get ahead or have to do to get a job."

December 24,
Web posted at: 8:15 p.m. EST

WASHINGTON (CNN) — Education Secretary Richard Riley repeated the
government's position Tuesday that black English, or Ebonics, is not a distinct
language from standard English and is ineligible for federal bilingual funding.

"Elevating black English to the status of a language is not the way to raise standards of achievement in our
schools and for our students," he said. "The administration's policy is that Ebonics is a non-standard form
of English and not a foreign language."

The Oakland, California, school board voted last week to recognize Ebonics as a legitimate language spoken
by many of their African-American students.

The decision was denounced by many. The Rev. Jesse Jackson, head of the Rainbow/PUSH Action
Network, said the move was an "unacceptable surrender, borderlining on disgrace." District administrators
said they want to reach out to students who feel their spoken language is being ignored, and help them
learn standard English.

Jackson, Peter, and Jan Penrose, eds. 1993. Constructions of Race, Place and Nation. 1st ed. London: University College London Press.

Jacques, Pierre-Emmanuel (2015), 'Rôle de la Cinémathèque suisse dans l'histoire du cinéma', paper given at Journée d'étude internationale EDUCATION AU CINEMA: histoire, institutions et supports didactiques, Cinémathèque de Lausanne, 31 janvier 2015.

Cinémathèque suisse en tant qu'institution (www.cinematheque.ch/f/projections scolaires)
Contenu: les musées et instituions patrimoniales doivent s'ouvrir aux élèves par notamment des ateliers de formation. En sélectionnant ces films de manières conjointes, la cinémathèque retient certains films auxquels elle confère un statut de classique: corpus de classiques, avant tout des films reconnus unanimement comme tels. Fonction de détermination du statut de film classique.
Le cinéma est désormais un art légitime et donc en tant que tel doit être présent dans le contenu de l'enseignement général.
Le film en classe est désormais habituel implique une culture cinématographique facilement accessible aujourd'hui, mais ce ne fut pas le cas de l'époque pré-internet.
avant la création de la cinémathèque, le cinéma scolaire

A l'époque, fichiers thématiques et replacer les oeuvres dans l'histoire du cinéma. cf. Thiébaud, Marcel (1914), 'L'emploi des projections lumineuses et du cinématographe dans l'enseignement', (Recueil de monographies pédagogiques publié à l'occasion de l'Exposition nationale suisse (Berne 1914 Conférence Romande des Chefs de l'Instruction publique): Quartier de la Tente, Payot), 460-67.
Le film a l'époque doit donc avoir sa propre nécessité. A savoir faire entrer des objets autrement inaccessibles en classe. On pense à l'éoque que le seul bon film à présenter en classe est muet afin de donner à l'enseignant toute sa dimension.

développement de la cinémathèque et projections scolaires:
avec son apparition, sorte de doxa et prise en compte des théories cinématographiques pour revenir sur des aspects esthétiques au fondement du cinéma.

idée du cinéma
présence du cinéma dans une classe

Jakubowicz, A., Goodall H., Martin J., Mitchell T., Randall L., and Seneviratne K. 1994. Racism, Ethnicity and the Media. St Leonards NSW: George Allen & Unwin.

Jarrett, Valerie (2012), 'Keynote address from the Senior Adviser to President Barack Obama', J Street: Making History (Washington D.C.).

Obama is steadfastly determined to commit to a just and lasting peace. Many of you are frustrated. True peace cannot be imposed from the outside but is in the long term interest of the world. Pursuing peace Israel security is iron clad
FREEDOM AND PEACE, COMMON SECURITY, we must keep fighting for our shared values. Let’s make history.
USA domestic policy, Obama, elections USA. Pas dans le programme mais seulement en addendum…

Jamieson, Rebecca (2017), 'A celebration of Indigenous Resilience', paper given at WIPCE 2017, Toronto, 24-28 July 2017.

Indigenous peoples are engaged in a growing global movement that shares a common experience of reconciliation to recover from the legacy of global colonization. The World Indigenous education movement is linked with the development of the UN Declaration of the Rights of Indigenous Peoples and the formation of the World Indigenous Nations Higher Education Consortium (WINHEC). In Canada, the movement to reclaim education for the purposes of recovery, revitalization and restoration of Indigenous ways of knowing and being is most often linked with the National Indian Brotherhood's policy stateement, Indian Control of Indian Education, 1972. It is important to acknowledge that the movement is grounded in the resilience of the Indegenous people who kept their languages, knowledge, ceremonies and ways of being alive despite all efforts to eradicate them.
In Canada, there has been encouraging interest in reconililation following the release of the Truth and Reconcilation Commission's Call to Action, 2015. The now documented dark history of Canada made possible through the extraordinary bravery and resilience of survivors, their families and communities is giving all people in Canada and the world unprecedented opportunities to understand what happened and to take steps towards healing and reconciliation.
The post TRC period has been acknowledged by Government as a time of real and positive change.
"We know what is needed is a total renewal of the relationship between Canada and Indigenous peoples. We have a plan to move toards a nation-to-nation relationship based on recognition, rights, respect, cooperation and partnership….Ane we will, in partnership with Indigenous communities, the provinces, territories, and other vital partners, fully implement the Calls to Action of the Truth and Reconciliation Commission, starting with the implementation of the UN Declaration on the Rights of Indigenous Peoples" Trudeau, Justin (2015), 'Statement by Prime Minister on release of the Final Report of the Truth and Reconciliation Commission'.
Positive commitments to Indigenous educaiton by the Ontario government combined with the Federal and Provincial responses to Canada's TRC's Calls to Action created unprecedented optimism among Indigenous peoples in Canada particularly in Indigenous education.
Anyone involved in Inigenous community development knows there are significant challenges to address resulting from the legacy of residential schools, broader assimilationsist policies and systemic racism. Evidence of these concerns include:
Widespread concerns raised by families regarding the methodology used to create the database by the Inquiry into Missing and murdered Indigenous Women and Girls;
The Disproportionate incarceration rates of Indigenous peoples in Canada: While Aboriginal people make up about 4% of the Candian population, as of February 2013, 23.2% of the federal inmate population is Aboriginal (First nation, Métis or Inuit). There are approximately 3,400 Aboriginal offenders in federal penitentiaries, approximately 71% are First Nation, 24% Métis and 5% Inuit. In 2010-11, Candaa's overall incaarceration rate was 140 per 100,000 adults. The incarceration rate for Aboriginal adults in Canada is estimated to be 10 times higher than the incarceration rate of non-Aboriginal adults. The high rate of incarceration for Aboriginal peoples has been linked to systemic discrimination and attitudes based on racial or cultural prejdice, as well as economic and social disadvantage, substance abuse and intergeneraitonal loss, violence and trauma
(cf. Canada, Government (2013), 'BACKGROUNDER: Aboriginal Offenders – A Critical Situation'.)
The Ruling of the Canadian Human Rights Tribunal that the federal govenment discrimated against children on reserves in its funding of child welfare services (cf. (2016), 'Canadian Human Rights Tribunal Decisions on First Nations Child Welfare and Jordan’s Principle', (Canadian Human Rights Tribunal).)
The dsporportionate number of Indigenous children in the child welfare system : "Aboriginal children and youth are drastically over-represented in the child welfare system. This is a national crisis. Despite representing less than 3% of the Canada's child population, Aboriginal children represent approximatesly 15% of the children in care (http://shuswapnation.org/wordpress/wp-content/uploads/2012/08/13-02-23-Fact-Sheet-Child-Welfare_UPDATED_Fe.pdf)
The Continuing education attainment ap. The first reality is that there are still far too many indigenous yough who are not completing high school. If we look at the data from 1996 to the present, the numbers are staggeringly high: the number of Indigenous persons without a high school diploman increased by 80,165 between 1996 and 2011. When we project the trend out to 2016 and 2021, we see a further increase of 50,000
There is an unacceptable 20-percentate point gap in post-secondary educational attainment between Aboriginal and non-Aboriginal populations.(Editors’ Commentary: The Challenges in Improving Indigenous Educational Attainment, Jerry P. White University of Western Ontario, white@uwo.ca, Julie PetersAcademica Group Inc., julie@academicagroup.com

Jaworski, Adam (2014), 'Discussion on Block's pannel Wednesday morning', paper given at SS20, Jyvaskyla.

'High end aspect of social class', intersectionality and media representation of social class in relation to linguistics and semiotics.
David: idea of social class has been shifting in late modern society due to our current view of class. New notion emerged: eco exchange occurring after production (consumption as an element of class distinction). "Top end or luxury" tourism. Stylisation of elites, their status and privilege. Social class embedded in day to day activities. Elite is more than an eco reality. It's an aspired ideal. spaces of luxury travel populated not only by super rich who have already moved on, it reenvisions other modes of travels on other domains of life.
English language teaching profession: gatekeepers. Through our action we reinforce or deny the status of our students. language teaching is an arena of hierarchy. Language is a measurable skill and product of our labour. Image of students learning a language as 'cool' rather than focusing on the language they are studying.
Neo-liberal world view: world devoid of manual (arduous) labour. Education is not the only domain which erases such working class. Our mediatized view is shaped by image banks (Gettyimages) instead of showing reality of the ugly labour forces which resembles slavery in terms of hardship and exhaustion.
Interesting connections between the world of textbooks and representations of labour in other contexts.
In tourism, labour positioned as good preparation and effortless organisation. Communication mediated via door notices you can put on your door such as 'please make up my room' without direct communication. Services either in the very edge of pix or blurred image. Semiotic enactments of classness reflect class inequality.
In TV dramas, we can now see more 'real people', and they turn in more popular films so probably nothing would happen if we changed these fancy glossy into more real ones.
Comment from the floor: Sweden receives these textbooks as very classless, all stable blend picture. Answer: it's present but different.

Jeambar, Denis. 1999. Garder sa langue. , July 1st, 1999, 5.

 Plus que tout autre pays européen, la France oppose le pluriel de  sa diversité extrême (des paysages, des hommes, des idées ou…  des fromages) au singulier de sa République (indivisible) et de sa  langue (constitutionnalisée par l'article 2 de nos institutions).  Cette conjugaison des contraires est, en fait, le secret de son  identité. Essentielle, elle endigue les particularismes et régule les  passions. Fragile, elle exige une ascèse républicaine, voire un  orgueil, que notre époque, prompte au relâchement, ne supporte  plus guère. Ainsi, parce que les fondements de notre Constitution  - la laïcité et la langue unique – sont atypiques et à rebours de la  mondialisation, faudrait-il, aujourd'hui, les passer par pertes et  profits en faisant le lit des langues régionales, que personne  n'interdit d'enseigner par ailleurs? Parfaitement incohérents, les  mêmes qui louent notre exception et prônent des quotas pour  protéger les oeuvres culturelles européennes des assauts  anglo-saxons deviennent les hérauts des dialectes minoritaires  qu'ils entendent élever au rang du français. Certes, l'humeur du  monde change, mais notre pays ne peut ignorer son long passé.  Cela serait-il si archaïque, ringard ou passéiste que de se faire  une certaine idée de la France républicaine et de sa langue?  Non. Abandonner ce combat-là, c'est, comme l'a dit le Conseil  constitutionnel, porter atteinte aux assises de notre pays.

Jeffs, Allyson. 1993. Canadians Harbor "latently Racist" Attitudes: Poll. Southam News, 14 décembre.

Cité par Bissoondath, Neil.   Le Marché aux Illusions: la méprise du multiculturalisme.  Trans. Jean Papineau.  Montréal: Boréal, 1995: 16: La Gazette de Montréal qui, le même jour, rapporte également la nouvelle met l'accent sur l'interprétation de l'enquête plutot que sur ses résultats, sous la manchette: "les Canadiens affichent des attitudes "racistes latentes". La majorité rejette la diversité culturelle et pense que les groupes ethniques devraient tenter de s'intégrer".

Jensen, Arthur. 1969. How Much Can We Boost IQ and Scholastic Achievement? Harvard Educational Review (39):1-123.

quoted by Baugh, J. (1999). Out of the Mouths of Slaves: African American Language and Educational Malpractice. Austin, Texas, University of Texas Press. p. 9 on a section entitled Jensen's hypothesis and the linguistic society of america response.
also quoted by Casey, J.W. 1998. 'The Ebonics Controversy: Critical Perspectives on African-American Vernacular English'. The Keiai Journal of International Studies 1: 179-214.

Jenson, Jane. 1993. Naming Nations: Making Nationalist Claims in Canadian Public Discourse. Canadian Review of Sociology and Anthropology (29):385-396.

quoted by Kymlicka, Will. Multicultural Citizenship. Edited by David Miller and Alan Ryan, Oxford Political Theory. Oxford: Clarendon Press, 1995.

Jernud, Björn, and Sung-Hwan Joe. 1985. Bilingualism as a Resource in the United States. Annual Review of Applied Linguistics 6:10-18.

Jimenez Quispe, Luz (2011), 'Educacion y descolonizacion en Bolivia, El desarollo de capacidades en interculturalidad en las politicas publicas nacionales y locales', paper given at World Conference on the Education of the Indigenous People.

Welcomes us in Aymara. aymara in 4 countries bolivia, peru and northern…..Our president is Aymara. We are in the middle of a great change in education and culture in our country. We are recuperating our own history and spirit. I will be dealing with Bolivia today, the cultural revolution taking place right now, Challenges in the future. I speak as an urban aymara activist and academic educator. My country is the belly button of the world. We are, as indigenous movement, trying a new world vision. We need to create a humanity thinking through many bodies and one mind. Decolonisation means a historical fact as well as a contemporary situation. Bolivia has 10 million inhab. adm. capital Sucre. Population in urban areas has drastically increased from 26% in 1950 to 63% today. How are we going to build this country. Indigenous populations now are fragmented. since 1900s, the indigenous have fought for education (they had to have secret schools where it was forbidden to learn the alphabet because an educated indian is a lost indian), to defend our land, our mother, preserve our autonomy. We are trying to change things but the colonial model is still prevalent in the Americans. We want independance in the Americans. These clandestine schools were connected to the indigenous movements and their leaders were teaching there. That's when was created the Ayllu schools. In it was discussed life from the wisdom and knowledge of our population. 10 years later, it was closed down by government. In 1952 was when Indigenous were granted schooling right, citizenship, agrarian reform, the right to vote and nationalisation of the resources. In 1931 in my country, there were two types of IDs, the citizens and the Indians.
From 1955 to 1994 the assimilation was the form of education. Only in spanish, using indigenous languages only as a tool to make kids understand.
two education models, urban and rural (=indian). We were citizens of second class, we were ashamed of of our history, language and culture, forbidden to use our native languages in any space in schools. We grew up looking towards Europe instead of where we were. No traditions, no languages….The Education reform of 1994 meant BIE for all, new curriculas, training of teachers, change of infrastructure, researcher, quality control and one big mistage, the constituion of Indigenous Education Committee CEPO. That's when we started wonderning why we were only educated to become second class citizen. So from 2004 we started making indigenous claims on autodeterminations, territorial organisation, EIB fora ll, relation between eco development and educative development, training of teachers in EIB, Indigenous University, learning to produce respecting the land instead of producing the land to the point of destroying it. So this model had to encompass these development.
2004 language project
2006 Law education project
Not only the law but the constitution was changed to include all the indigenous languages as official. Every service has to be bilingual. They have two years to learn one indigenous language if they want to keep their job. First and for all we look at our own group. We look at the answers in our own roots, history and experience. We dream of a new Latin america where indigenous people will dance and pray together, but also produce together. For the moment, Latin america produces for the whole wolrd and we get nothing but debt in return.
We are now working on a new organisation model (government of bolivia webpage ) We think bottom to top, starting with family, community, country and world. The fight is now epistemologic.
We should have our own evaluation with our own criteria
theoretical implcation: critic of colonisation and starting from indigenous movement. The knowledge should come from our own community and physical territory. Our indigenous population is in fact 80% of the total population and in the government it's 70%

Jessop, B (1999), 'The Changing Governance of Welfare', Social Policy and Administration, (33), 348-59.

quoted by Morris, Lydia (2012 ), 'Citizenship and Human Rights', The British Journal of Sociology 2, 63 (1).

Jiobu, R.M. 1988. Ethnicity & Assimilation: Blacks, Chinese, Filipinos, Japanese, Koreans, Mexicans, Vietnamese, and Whites. Albany, N.Y.: State University of New York Press.

John, Balz. 1999. Black Pupils Optimistic, Study finds. Los Angeles Times, Herald Tribune, Aug. 11.12, 1999, 3.

Washington- The vast majority of black high school students believe that if they work hard, they will have more opportunities, according to a report by a nonprofit educational group.
More than 8 out of 10 said they believed hard work will yield more opportunities after high school, an increase of nearly 29^0% from the previous year, acording bto a study tby the Horation Alger Association released Tuesday (Aug. 11).
That figure stook in sharp contrast to findings for other ethnic groups (only 71% of white students and 68% of other minorities who responded said hard work would lead to more opossibilities.
But the optimism among black students 3was tempered by concerns that the playing field remiains unequal. Only 40% of blacks said all reaces and social classes have the same opportunities, compared with 60% of white students, the study found.
Some scholoars in black studies said the student idealism is a gift that is not necessarily shared by their eleders. Mary Pattillo-McCoy, a sociology profesosr at Northwestern University said the racism that many young blacks may encounter is more subtle and covernt.
"tHE NEW RACISM IS AS PERNICIOUS AS THE OLD BECAUSE OF ITS INVISIBILITY". Ms Pattillo-McCoy siad. "It takes the experience"

Johns, Brian. 1991. SBS: Coping with a Strange Idea. In Multicultural Australia: the challenges of change, edited by D. Goodman, D. J. O’Hearn and C. Wallace-Crabbe. Melbourne: Scribe.

Johnston, Darlene, M. 1995. Native Rights as Collective Rights: A Question of Group Self-Preservation. In The Rights of Minority Cultures, edited by W. Kymlicka. Oxford: Oxford University Press.

Johnstone, Barbara (2014), 'Beyond "enregistered dialects": Linguistic form and social meaning intime and space', paper given at Sociolinguistics Symposium 20, Jyväskyl!a, Finland, June 15-18 2014.

Jonasson, Jonas (2011), Le vieux qui ne voulait pas fêter son anniversaire, trans. Caroline Berg (Paris: Presses de la Cité (Pocket)).

p. 134: (…)la seule façon d'arrondir les angles serait de donner à Mabelle une part du gâteau. C'était la solution à laquelle avait pensé Allan, mais il ajouta qu'il faudrait éviter, à l'avenir, d'informer une personne par jour du fait qu'ils volaient les valises des gens, les tuaient quand ils essayer de récupérer leur bien, puis les emballaient bien proprement dans un colis en partance pour l'Afrique
.p. 185: Allan Karlsson voyagea seul deux mois de plus, tanguant sur le dos de son hameau, jusqu'à ce qu'il rencontre trois étrangers, eux aussi juchés sur des chamaeaux. Allan les salua dans toutes les langues qu'il connaissait: chinois, espagnol, anglais et suédois. Par chance, l'anglais fonctionna.
p. 259:: (…)Allan interrompit les deux frères en leur disant que s'il y avait une chose qu'il avait apprise en parcourant le monde, c'était que les plus insolubles conflits de la planète avaient démarré de cette façon: "t'es bête!" – non, c'est toi qui es bête -Non c'est toi!" La solutionétait bien souvent de partager une buteille d'une contenance minimale de soixante-quinze cientilitres, puis de regarder vers l'avenir (…)
– Alors tu penses que soixante-quinze centilitres d'alcool pourraient résoudre le conflit entre Israël et la Palestine? lui demanda Bosse. L'histoire remonte quand même jusqu'à l'époque de la Bible!
– Pour ce conflit là, il faudrait peut-.être augmenter la dose, mais le principe reste le même.
P. 315: Allan avait appris aussi que les Etats-Unis, la France et la Grande-Bretagne s'étaient alliés et avait fondé une sorte de confédération allemande. Staline, furieux, avait aussitôt riposté en fondant sa propre Allemagne, ainsi l'Ouest et l'Est avaient chacun la sienne et Allan trouva que c'était une bonne idée.
p. 323: Ton baraquement se trouve vers la gauche, Einstein! cria le gardien dans son dos. Ce n'est pas possible d'être aussi empoté!
Allan félicita Herbert d'avoir si bien joué son rôle et celui-ci rougit sous le compliment tout en minimisant son mérite.Il dit avec modestie qu'il n'était pas difficile de se faire passer pourun idiot quand on l'était réellement. Allan n'était pas d'accord avec son ami, parce que tous les imbéciles qu'il avait rencontrés dans sa vie essayaient de se faire passer pour le contraire.
p. 362: -Combien payent-ils d'impôts, ces types-là? Ils viennent ici assassiner notre belle jeunesse suédoise, il faut arrêter l'immigration massive, vous m'entendez?
Aronsson dit qu'il avait parfaitement entendu, qu'il le remerciait du tuyau, même si en l'occurrence le vendeur de hot dogs s'appelait Ljungberg et qu'il était tout ce qui'il y a de plus suédois, donc ni turc, ni arabe. L'impsecteur ne pouvait bien sûr pas affirmer que Ljungberg n'était pas musulman. D'ailleurs cela lui était complêtement égal.
– Mais sons sommes nombreux et nos rangs grossissent tout les jours, tu verras ça aux prochaines élections(…)
Aronsson craignait qu'il n'est raison sur ce dernier point. La pire chose à faire quand on était une personne cultivée et lucide était d'envoyer promener ce genre de types et de leur raccorcher au nez. Il fallait au contraire élever le débat. Aronsson en avait bien conscience quand il envoya le tye promener et qu'il lui raccrocha au nez.
p. 377: La future madame l'embassadeur lui fournirait en même temps un poste à l'ambassade, non pas qu'Allan soit obligé de travailler, mais les Français avaient la réputation d'être pointilleux quand il s'agissait d'accueillir des étrangers chez eux

Jones, Dorothy V. (1982), License for Empire: Colonialism by Treaty in Early America (Chicago/London: University of Chicago Press).

Cité par Rouland, Norbert (1996), 'Troisième partie: le Droit des Peuples Autochtones', in Norbert Rouland (ed.), Droits des Minorités et des Peuples Autochtones (Paris: Presses Universitaires de France), 347-553. p. 366: "Comme l'ont montré certains auteurs, plusieurs solutions héritées de l'époque médiévale ont été avancées pourorganiser les relations avec les autochtones d'Amérique: la découverte, la conquête, la "donation" papale, et les accords et cessions."

Joseph, Sara (1999), Interrogating culture: critical perspectives on contemporary social theory (Delhi: Sage).

Journalist (1982), 'Judge Rejects suits for Translation', New York Times, 24 oct., p. 49.

A l'origine du No. 60 de l'IJSL sur la question de la langue officielle et des droits linguistiques en 1986.

Jowett, Garth. 1976. Film: The Democratic Art. Boston: Little, Brown.

Judd, E.L. 1989. Language Policy at the 100th Congress. Paper read at 23d TESOL Convention, at San Antonio, Texas.

Judt, Tony (2004), 'Israël: l'alternative', Le Débat, (128).

traduit de l'anglais par Pierre-Emmanuel Dauzat. Cité par Finkielkraut, Alain (2015), La Seule Exactitude (Paris: Éditions Stock) p. 124:Et voici que cet Etat créé pour normaliser l'existence juive incarne aujourd'hui la superstition du Lieu, l'anomalie de l'obsession territoriale. Ceux qui espéraient enfin se mettre à l'heure des nations sont, une nouvelle fois, nous dit Tony Judt après Yuri Slezkine, tombés dans l'anachronisme. Quant tout le monde devient juif, ils cessent de l'être. Une nouvelle fois, ils prennent l'histoire à contresens.

July, Serge. 2002. Affreux. Libération, 22 avril 2002, 3.

Une France affreuse triomphe. La gauche jospino-plurielle suicidée, éliminée du second tour, et, en finale, un face-à-face caricatueral et à bien des égards honteux entre Supermenteur et Superfacho. Le système politique français en déséquilibre depuis des années, a fini par imploser. Jacques Chirac est naturellement promis à une réélection triomphale face au danger Le Pen. Il rassemblera logiquement tous les votes républicains. (…)
Le Chef de l'Etat, en imposant une campagne monothématique sur la sécurité pendant deux mois a ouvert la boîte de Pandore. Le glacis sécuritaire a piégé Lionel Jospin qui, dasn sa raideur, n'a pas voulu changer de campagne et, lorsqu'il a pris conscience de l'ampleur de l'appel d'air sécuritaire, a choisi de suivre son rival sur ce terrain, en collant à lui, jusqu'à perdre toute identité. La sécurité a douché le bilan jospinien sur le plan économique et social, en le rendant inaudible. Enfin, la surenchère sécuritaire a remis en selle Le Pen, revenu du diable vauvert, ressuscité de la scission de sa boutique.(…)
C'est un gouffre sinistre qui a englouti toute la campagne. On peut juger le procédé chiraquien démagogique, mais l'ampèleur du résultat montre que toute la réalité a été vue à travers le prisme de l'insécurité. (…)
Il vaut mieux le savoir:L la France est un pays déboussolé, affolé, qui a peur de ses ombres, qui, politiqueemnt, n'arrive pas à se tourner vers l'avenir.
L'élimination de Lionel Jospin est injuste à plusieurs titres. L'honnête homme éliminé par le président discrédité et sans bilan et par le grand blond autoritaire et raciste, ce n'est pas spécialement glorieux pour notre pays.(…)
Les choix de la gauche auront aussi pesé dans ce naufrage. La gauche plurielle a fait meute contre le bilan de Lionel Jospin, le déllégitimant un peu plus chaque jour, dans une grande surenchère suicidaire. (…)
Le suicide pour les composantes de la gauche plurielle est à peu près général. Il ne reste à peu près rien du Parti communiste.(…)
La démocratie française est comateuse.

Jupp, James. 1991. Immigration. Sydney: Sydney University Press.

___1991. One among many. In Multicultural Australia, edited by D. Goodman, D. J. O’Hearn and C. Wallace-Crabbe. Melbourne: Scribe.

 

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