Privilege

Journée mondiale de la justice sociale | (A/RES/62/10)

Diagnostiquer　: le sentiment de justice scolaire. Sous impulsion CPE et avec aval du chef d’établissement. Projet piloté par le CESC (s’inscrit dans son plan de prévention impulsé par CPE selon C3 «　impulser le volet éducatif du PE　»). Un questionnaire pourrait être établi en collaboration avec une instance d’élèves (CVC ou CVL) pour les élèves, avec le CESC pour les parents et avec le conseil pédagogique pour les professeurs afin de repérer les besoins et de mettre en œuvre ensuite des actions concertées. Ce genre d’initiative favorise les échanges et la concertation. Il s’agit d’une démarche volontaire en instaurant le respect et la confidentialité des débats. Réflexion par pole, instauration d’un outil diagnostic par pole, restitution collective, réflexion sur les objectifs et la mise en œuvre puis restitution finale ouverte.

Plainte classée sans suite en invoquant le motif n°61 Le motif n°61 de classement sans suite porte sur les « procédures alternatives mises en œuvre par d’autres autorités ». Ce motif signifie que le juge a estimé que la sanction du conseil de discipline était suffisante. En cas de désaccord, rien n’empêche de faire appel de cette décision de classement sans suite, soit en écrivant directement au procureur général pour contester, soit par le biais d’une citation directe, soit en déposant plainte avec constitution de partie civile auprès du doyen des juges d’instruction.

will consider for employment, qualified applicants with criminal histories in a manner consistent with the requirements of the Fair Chance Ordinance

“Let’s say a trial is listed and I have to cross examine a witness,” he said. “Now, what is the guarantee that the witness would be willing to go all the way to the court in such a time?” If witnesses do not appear, then the matter would merely be adjourned.

You have no choice. You can shop at a store that pays its workers better, sure, but the real atrocities have taken place long before your desired products have reached the shelf, and the stickers have nothing to do with it. “And here grocery has one last trick,” Lorr writes: “it allows us to hate our shrimp and eat it too. The image of the bad polluting aquaculture farmer or vulnerable exploited migrant gets imprinted in our first-world brain, while the fungibility of commodity goods—that maze of brokers and agents—gives the entire system the plausible deniability it craves.”

Trucking is now an industry thriving on its workers’ vulnerability

boycotting a single product is pointless. “Look at what happens when abused children get pushed out of labor markets. They typically don’t suddenly find better jobs. They get pushed further underground,” he says. “What you in the West have to realize is the entire narrative is backwards. In trafficking, the media focuses on why and where poor people get into difficult situations. But maybe we should be looking at why they are poor to begin with?” The answer is, of course, the “hunger behind our hunger.”

Is there any truly ethical way to buy groceries in America?In short: no. Americans now spend only 10 percent of their budgets on food, Lorr notes, while in 1900 it was 40 percent. Our food is the cheapest in the world because we import so much of it from places where things like labor and antibiotics are cheap. Not only that, we hunger for cheapness in our own shopping habits, forever seeking the great promotional deal.

the entire supply chain putting food in our supermarkets has been whittled down to the sharpest edge of profitability by suit-wearing Midwesterners who pride themselves on exemplifying the American capitalist spirit. It’s more surprising that anybody put the Thai shrimp industry story on a newspaper front page, Lorr thinks, than it is that we’re eating the fruits of indentured labor.

This kind of casting is true, Lorr explains, of nearly all supermarket employees, who would be automated away in a heartbeat if the data didn’t show that the average American consumer prefers a human touch.

Shrimp are perhaps the paradigmatic grocery store item. They used to be expensive, and now they’re not. They are born animals, and when they die they become meat, then cargo, then merchandise represented by a bar code—a product with a notably high profit yield on the grocery floor because it’s a dirt-cheap factory-farmed import.

Clark based his book selection framework on a social justice curriculum, and it consists of four components: identity, respect, justice, and action, which build on each other. “When we were evaluating books, we would try to find books that fell into one of those four categories,” he said, noting that the majority of considered titles landed in the identity group “because we want young people to develop a sense of who they are and to see themselves.” According to Clark, “if young people have a strong sense of who they are, then respect enters in, meaning that they respect other people and they respect different perspectives and points of view. And when you have identity and respect, children are better able to identify instances of injustice, thereby wanting to see justice.” And lastly, “action,” the fourth element of the framework, Clark said, “gives young people suggestions or examples of things that they can do to take action when they see injustice.”

This episode represents a pattern in the letters, wherein it is white students who are “woker” than their Black classmates, neatly demonstrating the degree to which this new religion is more about virtue signaling than social justice.

I’ve been thinking about that a lot, about how we can’t cover sports right now, or ever, as an individual and separate thing because sports are the gift we get for making our society as just and fair as possible. Right now, we’re seeing that multiplied a hundred times, because you have athletes who are feeling the urgency and have the power to come out and say what they believe politically. ESPN was saying just a few years ago that they wouldn’t cover politics at all. Now there’s no choice there. It’s been made really clear by the athletes, the people who play the sports, that they don’t want that distinction there themselves. So, who are we to decide that it must be imposed?

Food should be a vehicle for social justice, but oftentimes when we have panel conversations and conferences, nothing comes out of it because there aren't any implementation resources. People have this enlightened conversation, but then they leave. How do we actively combat that?

il n’est pas rare que les parents aient tendance à privilégier désormais la judiciarisation

Recommandation 14Le Défenseur des droits recommande que les décisions judiciaires, particulièrement en matière d’affaires familiales, d’assistance éducative et en matière pénale, soient expliquées à l’enfant, dans leur contenu et leur motivation, au besoin par l’intermédiaire d’un avocat, d’un travailleur social ou encore d’une association habilitée

Les délais fixés par la loi ne sont pas toujours respectés, comme pour la notification des décisions judiciaires, ce qui conduit à retarder leur exécution ou à priver pendant des mois les parties de leur droit de faire appel. Les délais d’exécution des décisions judiciaires résultent quant à eux souvent d’une offre de prise en charge insuffisante en établissement social ou médico-social.

dix mois pour une première audience en assistance éducative.

A Theory of Justice

Though the presence of conflict in socially just design may seem like an impediment, it is actually a healthy sign that a project is tackling topics worthy of debate. This is especially true for marginalized people, who have “interests in asking questions [about power, oppression, and inequality], and dominant groups have interests in not hearing them” [3].

They call this retribution. Hateful name!

If she is, as you believe, innocent, rely on the justice of our judges

And then I bent over her, and whispered “Awake, fairest, thy lover is near—he who would give his life but to obtain one look of affection from thine eyes: my beloved, awake!” “The sleeper stirred; a thrill of terror ran through me. Should she indeed awake, and see me, and curse me, and denounce the murderer? Thus would she assuredly act, if her darkened eyes opened, and she beheld me. The thought was madness; it stirred the fiend within me—not I, but she shall suffer: the murder I have committed because I am for ever robbed of all that she could give me, she shall atone. The crime had its source in her: be hers the punishment!

Social justice education does not merely examine difference or diversity but pays careful attention to the systems of power and privilege that give rise to social inequality, and encourages students to critically examine oppression on institutional, cultural, and individual levels in search of opportunities for social action in the service of social change.

include student empowerment, the equitable distribution of resources and social responsibility, and her processes to include democracy, a student-centered focus, dialogue, and an analysis of power.

So far, according to the Times and other outlets, this technique is being used by the FBI and police departments in Arizona, North Carolina, California, Florida, Minnesota, Maine, and Washington, although there may be other agencies using it across the country.

In a new article, the New York Times details a little-known technique increasingly used by law enforcement to figure out everyone who might have been within certain geographic areas during specific time periods in the past. The technique relies on detailed location data collected by Google from most Android devices as well as iPhones and iPads that have Google Maps and other apps installed. This data resides in a Google-maintained database called “Sensorvault,” and because Google stores this data indefinitely, Sensorvault “includes detailed location records involving at least hundreds of millions of devices worldwide and dating back nearly a decade.”

“In contrast to Dr. Wood’s claims, bias found in one system is cause for concern in the other, particularly in use cases that could severely impact people’s lives, such as law enforcement applications,” they wrote.

“Prison labor” is usually associated with physical work, but inmates at two prisons in Finland are doing a new type of labor: classifying data to train artificial intelligence algorithms for a startup. Though the startup in question, Vainu, sees the partnership as a kind of prison reform that teaches valuable skills, other experts say it plays into the exploitative economics of prisoners being required to work for very low wages.

This aspect has led some to claim practitioner research shares many qualities of social movements (e.g., Campano, 2009; Cochran-Smith & Lytle, 2009).

For literacy educators, consciousness of inequality is only the starting point for resistance, a basis for asking more immediatequestions: What happenswhen literacy classrooms are sites of activism? How do teachers work within and against the systems they are a part of to disrupt or challenge ideologies of social reproduction through the literacy curriculum? How does this involve more capacious understandings of the literate practices students bring to schools? What are the challenges teacher activists face when they strive to work within and against an educational system that is structured around normal curve ideologies? How might we re-envision the variance of student potentials, in a way that is not organized around a hierarchy of academic ability or essentialized notions of intelligence?

Experts say any filters introduced will likely be error-prone and ineffective. They also note that given the cost of deploying such filters, the law may have the opposite effect to politicians’ intent — solidifying the dominance of US tech giants over online spaces.

This article is a new law that was appended to Penal Code in 2011, and in Japan, it is generally known as the "Offense of Creating Virus".  Although the law calls it virus, the wider definition of this law was set with an  intension to crack down on developing and distributing malware.

The way he rebuilt it is a bit complicated but important: Look closely and you will see that there are four phrases in Isaiah 61:1. Jesus reads the first, second, and the fourth, but skips the third, “to heal the broken-hearted.” He leaves that out. Then he pastes in a phrase from Isaiah 58:d, “Let the oppressed go free.” The added phrase fits his theme theologically, but wasn’t in his original reading. He then deletes the end of the next verse, “the day of vengeance of our God” (61:2b). Why all of the cutting and pasting? No one knows for certain, but presumably he deleted “Heal the broken hearted” to avoid over spiritualization of his reading.[1] He added “let the oppressed go free” because it comes from another compatible Jubilee passage, and is thematically linked by the word, “release” (aphesis, “liberate,” “set free”) which is found in both.[2] And he probably deleted the last phrase about the day of God’s vengeance in order to de-emphasize the negative aspects of the reading. The result is that he strengthens the justice portions and weakens the vengeance portions. So, even if one argues that he didn’t pick the text himself, he certainly made it his own.

Train someone in it and, according co Quintilian's way of thinking, you have trained that person to be virtuous. "Virtuosity is some evidence of virtue." To chink of this at/through toggle switch as "virtuous," as implicitly moral, is to com-prehend the deeply felt "reasoning" behind Quintilian's evasive answer to his own question and to glimpse, perhaps, the beginnings of a legitimate explanation of, and justification for, what the humanities do--or at least can do.

Design Justice: towards an intersectional feminist framework for design theory and practice

Today, I had the privilege of speaking on a panel at the Comparative and International Education Society’s Annual Conference with representatives of two open education projects that depend on Creative Commons licenses to do their work. One is the OER publisher Siyavula, based in Cape Town, South Africa. Among other things, they publish textbooks for use in primary and secondary school in math and science. After high school students in the country protested about the conditions of their education – singling out textbook prices as a barrier to their learning – the South African government relied on the Creative Commons license used by Siyavula to print and distribute 10 million Siyavula textbooks to school children, some of whom had never had their own textbook before. The other are the related teacher education projects, TESSA, and TESS-India, which use the Creative Commons Attribution Share-Alike license on teacher training materials. Created first in English, the projects and their teachers rely on the reuse rights granted by the Creative Commons license to translate and localize these training materials to make them authentic for teachers in the linguistically and culturally diverse settings of sub-Saharan Africa and India. (Both projects are linked to and supported by the Open University in the UK, http://www.open.ac.uk/, which uses Creative Commons-licensed materials as well.) If one wakes up hoping to feel that one’s work in the world is useful, then an experience like this makes it a good day.

Universal education is now widely viewed as one of the basic requirements for a modern society and it serves as a chief catalyst for socio-economic and personal development.

While Silvia and Irene are in a very different place from Lacey, in that they are able to work and attend college, respectively, at this point in their lives, they and their children are still at risk

“The purpose of education, finally, is to create in a person the ability to look at the world for himself, to make his own decisions… What societies really, ideally, want is a citizenry which will simply obey the rules of society. If a society succeeds in this, that society is about to perish. The obligation of anyone who thinks of himself as responsible is to examine society and try to change and fight it – at no matter what risk. This is the only hope that society has. This is the only way societies change.” — James Baldwin, “A Talk to Teachers,” 1963

On social media, the country seems to divide into two neat camps: Call them the woke and the resentful. Team Resentment is manned—pun very much intended—by people who are predominantly old and almost exclusively white. Team Woke is young, likely to be female, and predominantly black, brown, or Asian (though white “allies” do their dutiful part). These teams are roughly equal in number, and they disagree most vehemently, as well as most routinely, about the catchall known as political correctness.

But addressing problematic internal culture of design teams is not enough. As an industry we must also confront the real-world socio-political outcomes of our practice. If we accept a code of conduct as necessary, we must also accept a code of outcomes as necessary. We must create ethical frameworks to evaluate our work at all stages, especially once it is alive in the world. Our lack of ongoing critical evaluation of our profession means that design continues to reinforce a harmful status quo, creating exploitable systems at the expense of societies.

Design is inherently political, but it is not inherently good. With few exceptions, the motivations of a design project are constrained by the encompassing platform or system first, and the experiences and values of its designers second. The result is designers working in a user hostile world, where even seemingly harmless platforms or features are exploited for state or interpersonal surveillance and violence.As people living in societies, we cannot be separated from our political contexts. However, design practitioners research and implement systems based on a process of abstracting their audience through user stories. A user story is “a very high-level definition of a requirement, containing just enough information so that the developers can produce a reasonable estimate of the effort to implement it23.” In most cases, user are grouped through shared financial or biographical data, by their chosen devices, or by their technical or cognitive abilities.When designing for the digital world, user stories ultimately determine what is or is not an acceptable area of human variation. The practice empowers designers and engineers to communicate via a common problem-focused language. But practicing design that views users through a politically-naive lens leaves practitioners blind to the potential weaponisation of their design. User-storied design abstracts an individual user from a person of lived experience to a collection of designer-defined generalisations. In this approach, their political and interpersonal experiences are also generalised or discarded, creating a shaky foundation that allows for assumptions to form from the biases of the design team. This is at odds with the personal lived experience of each user, and the complex interpersonal interactions that occur within a designed digital platform.When a design transitions from theoretical to tangible, individual user problems and motivations become part of a larger interpersonal and highly political human network, affecting communities in ways that we do not yet fully understand. In Infrastructural Games and Societal Play, Eleanor Saitta writes of the rolling anticipated and unanticipated consequences of systems design: “All intentionally-created systems have a set of things the designers consider part of the scope of what the system manages, but any nontrivial system has a broader set of impacts. Often, emergence takes the form of externalities — changes that impact people or domains beyond the designed scope of the system^24.” These are no doubt challenges in an empathetically designed system, but in the context of design homogeny, these problems cascade.In a talk entitled From User Focus to Participation Design, Andie Nordgren advocates for how participatory design is a step to developing empathy for users:“If we can’t get beyond ourselves and our [platforms] – even if we are thinking about the users – it’s hard to transfer our focus to where we actually need to be when designing for participation which is with the people in relation to each other25.”Through inclusion, participatory design extends a design team’s focus beyond the hypothetical or ideal user, considering the interactions between users and other stakeholders over user stories. When implemented with the aim of engaging a diverse range of users during a project, participatory design becomes more political by forcing teams to address weaponised design opportunities during all stages of the process.

Weaponised design – a process that allows for harm of users within the defined bounds of a designed system – is faciliated by designers who are oblivious to the politics of digital infrastructure or consider their design practice output to be apolitical.

Und hier werden Eltern die Kinder weggenommen und sie bekommen gar nichts? Nicht einmal einen Zettel?«

I read those miraculous words with an emphasis which did them justice, and then I looked him severely in the face. “NOW, sir, do you believe in ROBINSON CRUSOE?” I asked, with a solemnity, suitable to the occasion.

they can develop a action plan to communicate change

The way we approach digital learning is to try to think of using technology as a tool to enhance both the art and social justice.

Finally, the ‘smart’ machine's presentation of itself asthe always obliging, 'labor-saving device' erases any evidence of the labor involved in itsoperation "from bank personnel to software programmers to the third-world workers whoso often make the chips" (75).

Chasin poses the question (which I return to below) of how a change in our view ofobjects from passiveand outside the social could help to undo the subject/object binaryand all of its attendant orderings, including for example male/female, or mental/manua

One consequence of thisposition is a more radical understanding of the sense in whichmateriality is discursive (i.e., material phenomena are inseparable from theapparatuses of bodily production: matteremerges out of and includes as part of itsbeing the ongoing reconfiguring of boundaries), just as discursive practices arealways already material (i.e., they are ongoing material (re)configurings of theworld) (2003: 822).Brought back into the world oftechnology design, this intimate co-constitution ofconfigured materialities with configuring agencies clearly implies a very differentunderstanding of the ‘human-machine interface’.

The trope of configuration animates another study of surgical practices by MargunAanestad (2003), who focuses on the labors (carried out predominately by women)involved in aligning a complex sociotechnical environment for the conduct of so-called‘minimally invasive’ or ‘keyhole’ surgery. The latterrequires, among other things,displacing the direct gaze of the surgeon and attendant practitioners from the interior ofthe patient’s body– formerly achieved only through a correspondingly large incision– to aview mediated through camera and video monitors. Aanestad’s analysis follows thecourse of shifting interdependencies in the assemblage, as changes to existingarrangements necessitate further changes through what she names thein situwork of“design in configuration” (2). She emphasizes that, incontrast to views of technologydesign as the province of (predominately male) ‘inventors’ located in research anddevelopment labs, the ongoing work of design takes place in the worksite, and isaccomplished by actors rarely recognized as designers.. Moreover, her analysis makesclear again how in such a setting the capacity for action is relational, dynamic andcollective rather than inherent in specific network elements, and how the extension of thenetwork in turn intensifies network dependencies.

The feminist orientations of these studies add crucial sensibilities to thereconceptions of agency under development in STS more broadly. First, feministresearchdisplaces traditional preoccupations with abstracted and decontextualized formsofknowledge in favor of particular, specifically situated practices of knowing in action.Second, feminism directs attention always to the labors (particularly those previouslyignored) that are an essential and ongoing aspect ofsociotechnical assemblages and thecapacities for action that they enable. And finally, feminist research orients us not only torelations and symmetries among persons and things, but also to the politics of difference.The boundaries that constitute things as separate and different are treated not as pre-given, but as enacted, and practices of boundary-making and the enactment of differenceare inevitably political.

Medical ethics and accountability, sheargues, need to be founded not in thefigure of the rational, informed citizen but in theconditions for the maintenance of those crucial relations that configure identities andselves, and that might allow them to be reconfigured in desired ways.

A rich body ofempirical studies have further specified, elaborated, and deepened the senses in whichhuman agency is always inextricably tied to the specific sociomaterial arrangements ofwhich we are part.These studies provide compelling empirical demonstration of howcapacities for action can be reconceived on foundations quite different from those of anEnlightenment, humanist preoccupation with the individual actor living in a world ofseparate things. Insofar as we see the politics of technology to be based in fundamentalassumptions about where agency is located,and whose agencies matter, these approacheshave at least the potential to work as powerful allies to feminist projects. In particular,these scholars align with feminist theorizing in their emphasis on the always relationalcharacter of our capacities for action; the constructed nature of subjects and objects,resemblances and differences; and the corporeal grounds of knowing and action.

Community accountability is a community-based strategy, rather than a police/prison-based strategy, to address violence within our communities. Community accountability is a process in which a community — a group of friends, a family, a church, a workplace, an apartment complex, a neighborhood, etc — work together to do the following things:• Create and affirm values & practices that resist abuse and oppression and encourage safety, support, and accountability• Develop sustainable strategies to address community members’ abusive behavior, creating a process for them to account for their actions and transform their behavior• Commit to ongoing development of all members of the community, and the community itself, to transform the political conditions that reinforce oppression and violence• Provide safety & support to community members who are violently targeted that respects their self-determination1What would a community accountability approach to digital communities look like?

Some people have called for police departments to become more knowledgeable about current technology, and for lawmakers to create harsher punishments for people who are committing violence online. But the problems with this approach mirror those that are rampant in enforcement of sexual assault laws.

“The role of the teacher is not to deposit bits and bytes of knowledge into students. Rather, teachers must recognize their role as one as one of mentor, even peer, on the journey towards greater justice in society,” the pair write.

Leaks Expose Shady Deals of Chief Prosecutor for UN “Court”

Wie "Brangelina" fast Geheimagenten geworden wären

Kein Film! - Wie "Brangelina" fast Geheimagenten geworden wären

Angelina Jolie s'est portée volontaire pour arrêter un criminel de guerre

Angelina Jolie se ofreció a ayudar a capturar a un ‘señor de la guerra’ en Uganda

Hoe Angelina Jolie bijna echt een spionne werd om een beruchte oorlogsmisdadiger te klissen

A cena con il nemico, la trappola di Angelina Jolie per incastrare Kony

Angelina Jolie sollte einen Kriegsverbrecher festnehmen

Wie sie fast Geheimagentin geworden wäre

Angelina Jolie’s secret true-life ambition: Warlord hunter?

How Ocampo schemed an ‘honourable exit’ for Uhuru Kenyatta

Honey Trap! Angelina Jolie Used As Bait To Trap African Warlord

Angelina Jolie 'offered to act as a honeytrap in secret plan to snare notorious African warlord Joseph Kony'

Jolie ‘volunteered’ to snare warlord Kony in African honeytrap

Email leak suggests Angelina Jolie was part of plot to capture African warlord

ANG'S HONEY TRAPAngelina Jolie ‘was asked to lure African warlord Joseph Kony to his arrest in honeytrap plot’

Angelina Jolie Reportedly Offered to Help Capture Warlord Joseph Kony by Offering to Take Him to Dinner

Leaked emails show International Criminal Court tried to get help from Angelina Jolie and George Clooney

Selon Mediapart, Luis Moreno Ocampo, ancien militant anticorruption, aurait dissimulé trois comptes offshore, alors qu'il était en poste à la CPI.

Quand Angelina Jolie était volontaire pour piéger un criminel de guerre

Former ICC prosecutor Louis Moreno Ocampo claims he’s victim of cyber attack

Collapse of Kenyan cases hurt Ocampo's ego and career

Ocampo, the showman who bestrode ICC like a colossus

ICC document leak: Luis Moreno Ocampo on the spot

Más cuentas offshore de Moreno Ocampo

Libyen und Internationaler Strafgerichtshof

Luis Moreno Ocampo denunció un cyber ataque y explicó sus cuentas

ICC Statement on recent media allegations

Ex-prosecutor Ocampo 'undermines' International Criminal Court, leaked documents reveal

L'ex-procureur de la CPI Luis Moreno Ocampo détenait plusieurs sociétés offshore

CPI : Luis Moreno Ocampo, l’accusateur accusé

Graves acusaciones contra el ex fiscal de la CPI, Luis Moreno Ocampo

Ex fiscal Moreno Ocampo: la Corte Penal Internacional pidió que "se abstenga de interferir"