Radical Open Access Collective
Building Horizontal Alliances
In honor of International Podcast Day on 30 September, Sounding Out! brings you Pod-Tember (and Pod-Tober too, actually, now that we’re bi-weekly) a series of posts exploring different facets of the audio art of the podcast, which we have been putting into those earbuds since 2011. Enjoy! –JS
Zeno of Citium, the Hellenistic philosopher who founded the Stoic school at the turn of the third century BCE, once had this advice to give to a garrulous young man: “the reason why we have two ears and only one mouth is so that we might listen more and talk less.” The more we speak, Zeno was saying, the more self-absorbed and foolish we become; in learning to listen, we temper our own egos and attune ourselves to the truths of the world around us.
This piece of wisdom from a 2,300-year-old philosophy was a part of the marketer and best-selling author Ryan Holiday’s reflection on stillness and silence on the October 4 edition of his Daily Stoic podcast, a daily affirmational that brings listeners “a meditation inspired by the ancient Stoics illustrated with stories from history, current events, and literature to help you be better at what you do.” In citing Zeno, Holiday’s point was that while our highly mediated culture often rewards loudness, extroversion, and “hot takes,” we might do better to listen, and learn from others, rather than simply talk over them.
Over the past decade, Stoicism, which teaches that self-discipline, moderation, and emotional equanimity are key to overcoming hardship and living a good life, has had something of a revival as a self-help paradigm – and Holiday has been one of its most energetic evangelists. Articles in Vice, the New York Times, the Atlantic, the New Yorker, the Guardian, Forbes, Wired, and Sports Illustrated have all taken note of his influence among Silicon Valley tech workers, corporate executives, professional athletes, military personnel, and celebrities to whom he markets the philosophy as a “life-hack”; his six best-selling books on the subject, meanwhile, have positioned him as perhaps the most commercially successful author in a mushrooming genre of Stoic literature; and The Daily Stoic’s A-level guest list, which has included Malcom Gladwell, Camilla Cabello, Matthew McConaughey, and Charlamagne Tha God, has established Stoicism’s cultural cachet as a practical guide for living, and positioned Holiday as its authoritative interpreter.
Among the lessons Holiday draws from Stoicism, the practice of stillness (as his 2019 book puts it) is key: a way of quieting the mind, of “hear[ing] only what needs to be heard,” and really listening to the truth of the world in order to achieve the kind of tranquility (what the Greeks called apatheia) that will help us “think well, work well, and be well.”
With this emphasis on stillness, silence, and listening, it would seem quite appropriate that Holiday would turn to the aural medium of podcasting to proclaim the ancient wisdoms of Zeno, Cleanthes, Seneca, Epictetus, and Marcus Aurelius. Indeed, for the Stoics, listening was a foundational skill through which one cultivated the habits of discipline, self-control, and self-reflection that are the heart of the Stoic way of life (askesis); for it is in quieting ourselves and listening that we begin to open ourselves to the teachings of the masters and think about their application in our own lives.
And Holiday is hardly the only Stoic podcaster. As I write this, a simple search on Stitcher yields over 30 podcasts with “Stoicism” in their titles or descriptions, many of which have been updated in the past month (December, 2021), including the philosopher Massimo Pigliucci’s Stoic Meditations, Stoicism Discovery, Stoicism on Fire, The Sunday Stoic, The Stoic Handbook, The Walled Garden, Stoic Coffee Break, and Stoic Solutions.
Elsewhere, Stoicism has been promoted by self-improvement podcasters like the tech investor and lifestyle guru Tim Ferriss,and retired Navy SEAL and leadership coach Jocko Willink; and – perhaps unsurprisingly, given that the ancient Stoics were white men who emphasized values like rationality and self-mastery, which are typically coded as male – it has been advocated as a tactic for modern living by masculinity podcasters like Brett McKay and Ryan Michler.
Navigating this space can often feel like a small world (or, perhaps a promotional circuit): Holiday has been a guest on The Tim Ferriss Show, The Art of Manliness, and Order of Man, and has hosted Willink, McKay, and Ferriss on The Daily Stoic.
A full exploration of this network is outside my scope here. For now, I will consider the ways in which podcasting is particularly well-suited to Stoic askesis; and specifically, how the very act of listening – on our commutes, on long drives, at the gym, on hikes, and in moments of quiet meditation – constitutes what Michel Foucault (who himself drew upon Stoic texts in his later work on ethics) called a technology of the self: those techniques, “which permit individuals to effect by their own means or with the help of others a certain number of operations on their own bodies and souls, thoughts, conduct, and way of being, so as to transform themselves in order to attain a certain state of happiness, purity, wisdom, perfection, or immortality.”
Part of a larger project investigating the historical emergence of discourses of sex and sexuality in Western culture, Foucault in his later writings and lectures turned his attention away from the normative and disciplinary systems of subjectivation that had previously concerned him, and toward the study of ethical modalities by which individuals actively fashioned their own subjectivity. Focusing particularly on the ethical practices of the ancient world, he discovered a more autonomous framework for individual conduct, one that centered on self-imposed standards and daily habits rather than a prescribed moral code.
This precept of the “care of the self” (epimeleia heatou), Foucault maintained, could be traced from Alcibiades to the Imperial period, and had impelled individual Greeks and Romans (the free white men, at least) to embark upon their own stylized projects of self-transformation.
Among the practices that interested Foucault – and indeed, the one he understood to be essential to the “subjectivation of true discourse” – was the act of listening. In the first hour of his March 3, 1982 lecture at the Collège de France (published in English in The Hermeneutics of the Subject), for example, Foucault explained that listening is
the first move in as[k]esis … since listening, in a culture which you know was fundamentally oral, is what enables us to take in the logos, to take in what is said that is true. However, if conducted properly, listening also makes it possible for the individual to be convinced of the truth spoken to him, of the truth he encounters in the logos. And, finally, listening is the first moment of the process by which the truth which has been heard, listened to, and properly taken in, sinks into the subject so to speak, becomes embedded in him and begins to become suus (to become his own) and thus forms the matrix for ethos (p. 332).
This emphasis on listening, Foucault noted, is evident as far back as the Pythagoreans, who required initiates to spend five years in silence so as to be able to learn the community’s exercises, practices, and philosophical precepts. The themes of silence and listening were further developed in the culture dominated by Stoicism, Foucault noted, and emerged as a “new pedagogical game” that contrasted with the earlier dialogic model. Now, the master spoke, and the student listened.
But the nature of audition could be somewhat ambiguous for the ancients, Foucault explained, in that it was a passive (pathetikos) activity, yet it is the primary sense through which we receive the logos, the rational substance that the Stoics believed to govern the universe. In his treatise On Listening, for instance, Plutarch (46 CE – c. 116CE) wrote that it was imperative for young men cultivate the art of listening because they must learn to listen to the logos throughout adulthood, and so must learn to distinguish truth from the artifices of flattery or rhetoric. One must listen to the words of the master attentively, so that the logos might penetrate the soul. “The man who has the habit of listening with restraint and respect,” Plutarch wrote, “takes in and masters a useful discourse, and more readily sees through and detects a useless or false one, showing himself thus to be a lover of truth and not a lover of disputation” (On Listening, IV).
Perhaps the most striking of the texts Foucault discussed, however (see The Hermeneutics of the Subject, pp. 343-344), is Philo of Alexandria’s (20 BCE – c. 50 CE) description of the practices of the Therapeutae, a closed community of ascetics who renounced their earthly possessions in order to pursue “perfect happiness,” and the salvation of their soul (De Vita Contemplativa, §12). In his text, Philo takes specific note of the group’s elaborate banquet rituals, during which an elder comes to the fore and gives a discourse on philosophical doctrine or on sacred scripture (“teaching very slowly, lingering and emphasizing with repetitions, engraving the thoughts on the souls” [§76]). During these talks, the audience remained silent and motionless, adopting a precisely prescribed posture intended to fix their attention on the speaker, so that the discourse “does not stay on the tips of the ears, but comes through the hearing to the soul and there remains securely (§31).” In these feasts of silence, mastery of the body is the foundation of the care of the soul.
Though modern Stoic podcasting does not demand nearly this level of physical discipline of its listeners, we are nevertheless encouraged to incorporate podcasting into a daily ritual of silence and reflection – a new, digital feast of silence. As we listen through our headphones, in our cars, or in some other quiet personal space, we are joined in intimate connection with our hosts, who guide us in our contemplation of timeless Stoic wisdoms, engraving these thoughts in our minds so that we might have them ready at hand in order, as Holiday often says, to make them the principle of our actions.
It is this possibility of principled living that is perhaps at the heart of Stoicism’s twenty-first century appeal. As Elizabeth J. Peterson has written, in our age of seemingly perpetual crisis, Stoicism’s resurgence is undoubtedly due to its reputation as a practical guide for surviving difficult times. “Between President Trump, Brexit, the Middle East and the domestic issues in virtually every country,” she writes, “it’s not difficult to see why many people, across the world, need a source of clarity, calm, and fortitude.” (And that was before the pandemic, which occasioned a spate of articles explaining how Stoicism might help us endure a moment of profound uncertainty).
But the headlines aren’t the only source of our anxieties; we have plenty of it in our own lives. At a time of deepening economic precarity, in which we are routinely urged to become self-reliant, self-enterprising subjects in order to maximize our value in the marketplace, Stoicism offers a ready-made coping mechanism with a pedigree of centuries: at once a framework for cultivating emotional resilience, and a self-help paradigm for transforming ourselves into more disciplined, effective, and successful individuals.
When co-opted by late capitalist culture, when marketed as a “life-hack” and configured as an ethics of personal success, then, Stoic principles quite easily align with neoliberal imperatives that we endlessly labor on ourselves in order to better compete in an agonistic struggle for personal fulfillment and economic security. From this perspective, even the advice that we embrace stillness becomes a way of momentarily refreshing ourselves, only to return to work to “persevere” and “succeed.”
One of the most trenchant critiques of Stoicism is that by advising us not to concern ourselves with that which we cannot control (see Epictetus, The Discourses, 2.5.4-5), it is fundamentally a philosophy for living in the world as it exists, and not for challenging it (indeed, Stoicism’s popularity among the Roman elite indicates something of its congeniality with the established order). And while, as Sara Ahmed has written, “neoliberalism sweeps up too much when all forms of self-care become symptoms of neoliberalism,” it is nevertheless worth considering how an ostensibly self-directed ascetic practice is complicit in more hegemonic (neoliberal, patriarchal, and misogynistic) templates of subjectivity.
—
Featured Image: “Marcus Aurelius Headphone Stand!” by JM3is3D @Etsy. Image used for purposes of critique.
—
Andrew J. Salvati is an adjunct professor in the Media and Communications program at Drew University, where he teaches courses on podcasting and television studies. His research interests include media and cultural memory, television history, and mediated masculinity. He is the co-founder and occasional co-host of Inside the Box: The TV History Podcast, and Drew Archives in 10.
—
REWIND! . . .If you liked this post, you may also dig:
‘No Place Like Home’: Dissonance and Displacement in Gimlet Media’s Fiction Podcast “Homecoming”–-Miranda Wilson
SO! Podcast #78: Ethical Storytelling in Podcasting–Laura Garbes, Alex Hanesworth, Babette Thomas, Jennifer Lynn Stoever
SO! Podcast #79: Behind the Podcast: deconstructing scenes from AFRI0550, African American Health Activism – Nic John Ramos and Laura Garbes
Deep Listening as Philogynoir: Playlists, Black Girl Idiom, and Love–Shakira Holt
In honor of International Podcast Day on 30 September, Sounding Out! brings you Pod-Tember (and Pod-Tober too, actually, now that we’re bi-weekly) a series of posts exploring different facets of the audio art of the podcast, which we have been putting into those earbuds since 2011. Enjoy! –JS
Zeno of Citium, the Hellenistic philosopher who founded the Stoic school at the turn of the third century BCE, once had this advice to give to a garrulous young man: “the reason why we have two ears and only one mouth is so that we might listen more and talk less.” The more we speak, Zeno was saying, the more self-absorbed and foolish we become; in learning to listen, we temper our own egos and attune ourselves to the truths of the world around us.
This piece of wisdom from a 2,300-year-old philosophy was a part of the marketer and best-selling author Ryan Holiday’s reflection on stillness and silence on the October 4 edition of his Daily Stoic podcast, a daily affirmational that brings listeners “a meditation inspired by the ancient Stoics illustrated with stories from history, current events, and literature to help you be better at what you do.” In citing Zeno, Holiday’s point was that while our highly mediated culture often rewards loudness, extroversion, and “hot takes,” we might do better to listen, and learn from others, rather than simply talk over them.
Over the past decade, Stoicism, which teaches that self-discipline, moderation, and emotional equanimity are key to overcoming hardship and living a good life, has had something of a revival as a self-help paradigm – and Holiday has been one of its most energetic evangelists. Articles in Vice, the New York Times, the Atlantic, the New Yorker, the Guardian, Forbes, Wired, and Sports Illustrated have all taken note of his influence among Silicon Valley tech workers, corporate executives, professional athletes, military personnel, and celebrities to whom he markets the philosophy as a “life-hack”; his six best-selling books on the subject, meanwhile, have positioned him as perhaps the most commercially successful author in a mushrooming genre of Stoic literature; and The Daily Stoic’s A-level guest list, which has included Malcom Gladwell, Camilla Cabello, Matthew McConaughey, and Charlamagne Tha God, has established Stoicism’s cultural cachet as a practical guide for living, and positioned Holiday as its authoritative interpreter.
Among the lessons Holiday draws from Stoicism, the practice of stillness (as his 2019 book puts it) is key: a way of quieting the mind, of “hear[ing] only what needs to be heard,” and really listening to the truth of the world in order to achieve the kind of tranquility (what the Greeks called apatheia) that will help us “think well, work well, and be well.”
With this emphasis on stillness, silence, and listening, it would seem quite appropriate that Holiday would turn to the aural medium of podcasting to proclaim the ancient wisdoms of Zeno, Cleanthes, Seneca, Epictetus, and Marcus Aurelius. Indeed, for the Stoics, listening was a foundational skill through which one cultivated the habits of discipline, self-control, and self-reflection that are the heart of the Stoic way of life (askesis); for it is in quieting ourselves and listening that we begin to open ourselves to the teachings of the masters and think about their application in our own lives.
And Holiday is hardly the only Stoic podcaster. As I write this, a simple search on Stitcher yields over 30 podcasts with “Stoicism” in their titles or descriptions, many of which have been updated in the past month (December, 2021), including the philosopher Massimo Pigliucci’s Stoic Meditations, Stoicism Discovery, Stoicism on Fire, The Sunday Stoic, The Stoic Handbook, The Walled Garden, Stoic Coffee Break, and Stoic Solutions.
Elsewhere, Stoicism has been promoted by self-improvement podcasters like the tech investor and lifestyle guru Tim Ferriss,and retired Navy SEAL and leadership coach Jocko Willink; and – perhaps unsurprisingly, given that the ancient Stoics were white men who emphasized values like rationality and self-mastery, which are typically coded as male – it has been advocated as a tactic for modern living by masculinity podcasters like Brett McKay and Ryan Michler.
Navigating this space can often feel like a small world (or, perhaps a promotional circuit): Holiday has been a guest on The Tim Ferriss Show, The Art of Manliness, and Order of Man, and has hosted Willink, McKay, and Ferriss on The Daily Stoic.
A full exploration of this network is outside my scope here. For now, I will consider the ways in which podcasting is particularly well-suited to Stoic askesis; and specifically, how the very act of listening – on our commutes, on long drives, at the gym, on hikes, and in moments of quiet meditation – constitutes what Michel Foucault (who himself drew upon Stoic texts in his later work on ethics) called a technology of the self: those techniques, “which permit individuals to effect by their own means or with the help of others a certain number of operations on their own bodies and souls, thoughts, conduct, and way of being, so as to transform themselves in order to attain a certain state of happiness, purity, wisdom, perfection, or immortality.”
Part of a larger project investigating the historical emergence of discourses of sex and sexuality in Western culture, Foucault in his later writings and lectures turned his attention away from the normative and disciplinary systems of subjectivation that had previously concerned him, and toward the study of ethical modalities by which individuals actively fashioned their own subjectivity. Focusing particularly on the ethical practices of the ancient world, he discovered a more autonomous framework for individual conduct, one that centered on self-imposed standards and daily habits rather than a prescribed moral code.
This precept of the “care of the self” (epimeleia heatou), Foucault maintained, could be traced from Alcibiades to the Imperial period, and had impelled individual Greeks and Romans (the free white men, at least) to embark upon their own stylized projects of self-transformation.
Among the practices that interested Foucault – and indeed, the one he understood to be essential to the “subjectivation of true discourse” – was the act of listening. In the first hour of his March 3, 1982 lecture at the Collège de France (published in English in The Hermeneutics of the Subject), for example, Foucault explained that listening is
the first move in as[k]esis … since listening, in a culture which you know was fundamentally oral, is what enables us to take in the logos, to take in what is said that is true. However, if conducted properly, listening also makes it possible for the individual to be convinced of the truth spoken to him, of the truth he encounters in the logos. And, finally, listening is the first moment of the process by which the truth which has been heard, listened to, and properly taken in, sinks into the subject so to speak, becomes embedded in him and begins to become suus (to become his own) and thus forms the matrix for ethos (p. 332).
This emphasis on listening, Foucault noted, is evident as far back as the Pythagoreans, who required initiates to spend five years in silence so as to be able to learn the community’s exercises, practices, and philosophical precepts. The themes of silence and listening were further developed in the culture dominated by Stoicism, Foucault noted, and emerged as a “new pedagogical game” that contrasted with the earlier dialogic model. Now, the master spoke, and the student listened.
But the nature of audition could be somewhat ambiguous for the ancients, Foucault explained, in that it was a passive (pathetikos) activity, yet it is the primary sense through which we receive the logos, the rational substance that the Stoics believed to govern the universe. In his treatise On Listening, for instance, Plutarch (46 CE – c. 116CE) wrote that it was imperative for young men cultivate the art of listening because they must learn to listen to the logos throughout adulthood, and so must learn to distinguish truth from the artifices of flattery or rhetoric. One must listen to the words of the master attentively, so that the logos might penetrate the soul. “The man who has the habit of listening with restraint and respect,” Plutarch wrote, “takes in and masters a useful discourse, and more readily sees through and detects a useless or false one, showing himself thus to be a lover of truth and not a lover of disputation” (On Listening, IV).
Perhaps the most striking of the texts Foucault discussed, however (see The Hermeneutics of the Subject, pp. 343-344), is Philo of Alexandria’s (20 BCE – c. 50 CE) description of the practices of the Therapeutae, a closed community of ascetics who renounced their earthly possessions in order to pursue “perfect happiness,” and the salvation of their soul (De Vita Contemplativa, §12). In his text, Philo takes specific note of the group’s elaborate banquet rituals, during which an elder comes to the fore and gives a discourse on philosophical doctrine or on sacred scripture (“teaching very slowly, lingering and emphasizing with repetitions, engraving the thoughts on the souls” [§76]). During these talks, the audience remained silent and motionless, adopting a precisely prescribed posture intended to fix their attention on the speaker, so that the discourse “does not stay on the tips of the ears, but comes through the hearing to the soul and there remains securely (§31).” In these feasts of silence, mastery of the body is the foundation of the care of the soul.
Though modern Stoic podcasting does not demand nearly this level of physical discipline of its listeners, we are nevertheless encouraged to incorporate podcasting into a daily ritual of silence and reflection – a new, digital feast of silence. As we listen through our headphones, in our cars, or in some other quiet personal space, we are joined in intimate connection with our hosts, who guide us in our contemplation of timeless Stoic wisdoms, engraving these thoughts in our minds so that we might have them ready at hand in order, as Holiday often says, to make them the principle of our actions.
It is this possibility of principled living that is perhaps at the heart of Stoicism’s twenty-first century appeal. As Elizabeth J. Peterson has written, in our age of seemingly perpetual crisis, Stoicism’s resurgence is undoubtedly due to its reputation as a practical guide for surviving difficult times. “Between President Trump, Brexit, the Middle East and the domestic issues in virtually every country,” she writes, “it’s not difficult to see why many people, across the world, need a source of clarity, calm, and fortitude.” (And that was before the pandemic, which occasioned a spate of articles explaining how Stoicism might help us endure a moment of profound uncertainty).
But the headlines aren’t the only source of our anxieties; we have plenty of it in our own lives. At a time of deepening economic precarity, in which we are routinely urged to become self-reliant, self-enterprising subjects in order to maximize our value in the marketplace, Stoicism offers a ready-made coping mechanism with a pedigree of centuries: at once a framework for cultivating emotional resilience, and a self-help paradigm for transforming ourselves into more disciplined, effective, and successful individuals.
When co-opted by late capitalist culture, when marketed as a “life-hack” and configured as an ethics of personal success, then, Stoic principles quite easily align with neoliberal imperatives that we endlessly labor on ourselves in order to better compete in an agonistic struggle for personal fulfillment and economic security. From this perspective, even the advice that we embrace stillness becomes a way of momentarily refreshing ourselves, only to return to work to “persevere” and “succeed.”
One of the most trenchant critiques of Stoicism is that by advising us not to concern ourselves with that which we cannot control (see Epictetus, The Discourses, 2.5.4-5), it is fundamentally a philosophy for living in the world as it exists, and not for challenging it (indeed, Stoicism’s popularity among the Roman elite indicates something of its congeniality with the established order). And while, as Sara Ahmed has written, “neoliberalism sweeps up too much when all forms of self-care become symptoms of neoliberalism,” it is nevertheless worth considering how an ostensibly self-directed ascetic practice is complicit in more hegemonic (neoliberal, patriarchal, and misogynistic) templates of subjectivity.
—
Featured Image: “Marcus Aurelius Headphone Stand!” by JM3is3D @Etsy. Image used for purposes of critique.
—
Andrew J. Salvati is an adjunct professor in the Media and Communications program at Drew University, where he teaches courses on podcasting and television studies. His research interests include media and cultural memory, television history, and mediated masculinity. He is the co-founder and occasional co-host of Inside the Box: The TV History Podcast, and Drew Archives in 10.
—
REWIND! . . .If you liked this post, you may also dig:
‘No Place Like Home’: Dissonance and Displacement in Gimlet Media’s Fiction Podcast “Homecoming”–-Miranda Wilson
SO! Podcast #78: Ethical Storytelling in Podcasting–Laura Garbes, Alex Hanesworth, Babette Thomas, Jennifer Lynn Stoever
SO! Podcast #79: Behind the Podcast: deconstructing scenes from AFRI0550, African American Health Activism – Nic John Ramos and Laura Garbes
Deep Listening as Philogynoir: Playlists, Black Girl Idiom, and Love–Shakira Holt
Un essai de Jacques-Michel Gourgues/Ollo Hien
Pour accéder au livre en version html, cliquez ici.
Pour accéder au livre en version pdf, cliquez ici.
« Par sa vision particulière de l’état actuel du système d’éducation en Haïti, le présent ouvrage veut faciliter la prise de décision devant les nombreuses orientations qui peuvent être choisies dans une démarche de décolonisation d’un système dominé par une vision eurocentrique des manières de vivre en société. Dans cette perspective, l’auteur présente les grandes options qu’il est possible d’envisager aujourd’hui pour une éducation haïtienne décolonisée, discute leurs fondements théoriques, leurs composantes idéologiques et leurs conséquences à long terme sur le développement d’une société haïtienne égalitaire, équitable et socialement juste. » (Gérald Fallon, préface de « Critique décoloniale de l’école haïtienne »).
Couverture réalisée par Kate McDonnell, photo de James Emery
Date de publication : février 2022
***
Tables des matières
Préface de Gérald Fallon
Chapitre I. Aux origines de l’eurocentration du système scolaire haïtien
Chapitre II. Le curriculum haïtien épistémiquement eurocentré, politiquement occidentalisé
Conclusion : Vers une pédagogie décoloniale
Sous la direction d’Isaac Bazié, Jean Ouédraogo et Alain Joseph Sissao
Pour accéder au livre en version html, cliquez ici.
Pour télécharger le PDF (à venir)
Penser les passages dans les littératures et cultures africaines se veut l’aboutissement de réflexions critiques autour d’une esthétique qui sans être nouvelle, connaît d’heureuses et éclairées interprétations. Les passages convoquent inéluctablement les théoriciennes et théoriciens du roman dont Bertrand Westphal et Mikhaïl Bakhtine et avec eux des considérations géocritiques et chronotopiques. Les auteurs et autrices des études proposées manient avec une grande originalité l’application de ces théories aux textes et aux contextes spécifiquement africains.
La notion de passage dans cette perspective permet d’en appréhender la fécondité dans les littératures et les cultures africaines. Les contributions lèvent le voile sur les tendances générales des champs littéraires ou sur les poétiques particulières pour étudier des passages de nature esthétique et formelle, culturelle et ritualisée.
Dans la diversité des propos, ce sont les manifestations de ces passages marquant les sociétés africaines qui affleurent, qu’elles soient de nature esthétique, politique, sociale ou culturelle. Les transitions, heureuses ou malheureuses, issues des champs des réalités africaines trouvent donc leur écho critique dans les pratiques d’écriture qui sous-tendent les réflexions de cet ouvrage.
ISBN version imprimée : 978-2-924661-74-1
ISBN PDF : 978-2-924661-73-4
DOI (à venir)
180 pages
Couverture réalisée par Kate McDonnell, photographie de Florence Piron
Date de publication : décembre 2021
***
Tables des matières
1. Essai de géohistoire du champ littéraire
2. Roman francophone et cultures africaines : disjonctions, passages et reconfigurations
3. Lire à travers l’œil du masque
4. Du clos à l’ouvert : prolégomènes à l’esthétique de l’espace de transit
5. Territoire et espace dans la littérature burkinabé
6. Expérience de l’ailleurs et passage de l’enfance à l’âge adulte dans les contes négro-africains
9. Les formes sophistiquées des romans de Mamadou Mahmoud N’Dongo
10. Formes et enjeux des passages dans « 5 Octobre An Zéro » d’Apedo-Amah
11. Pratiques énonciatives et passages générationnels dans les dramaturgies contemporaines burkinabè
This post concludes the 7-year Sustaining the Knowledge Commons (SKC) research program for which I gratefully acknowledge generous support from Canada’s Social Sciences and Humanities Research Council (SSHRC) through an Insight Development Grant (2014 – 2016), and Insight Grant (2016 – 2021). I also gratefully acknowledge the hard work, team spirit and initiative of the many members of the SKC team over the years – their names are listed on the About the Team page; bios reflect statuses the last time they participated in the project. Following are my key recommendations for funders (including libraries & policy-makers), takeways for future APC researchers, select portions of my final report to SSHRC, and my final thoughts and next directions.
Key recommendations for funders (including libraries & policy-makers):
Takeaways for future APC researchers:
Excerpts from the SSHRC Insight Grant final report
Summary: The purpose of the Sustaining the Knowledge Commons project was to conduct research to inform the process of transformation of the underlying economics of scholarly publishing from the demand (purchase / subscription) to the supply side (support for production) to achieve sustainable and globally equitable open access. The resource requirements for small scholar-led publishers project confirmed the modest financial needs of this sector, considered the best option to prioritize academic quality over profit. A longitudinal study of article processing charges (APCs) found that this model, working well in some sectors, nevertheless poses some challenges to academic quality as illustrated by a large number of APC-based journals and publishers in the category “no longer in the Directory of Open Access Journals”. The APC commercial and professional not-for-profit market is showing problematic signs of a tendency to increases prices beyond inflation, another reason to consider alternatives. One approach to analyzing open access policy and initiatives, based on Ostrom’s work Governing the Commons, was identified as useful to analyze policy and initiatives from the perspective of global equity (inclusion of all qualified scholars to contribute to our common knowledge). A key conclusion and recommendation is that the optimal way to achieve sustainable and equitable high quality academic publishing for traditional publication forms such as journals and books, prioritizing academic values over profit, is to transition economic support to prioritize small scholar-led publication, and in particularly the university sector. The open research approach employed in this project illustrates the benefits of going beyond traditional forms optimized for print. Major findings have been consistently quickly published on the course blog, supporting decision-makers engaged in the process of transition, and open data shared via the dataverse.
Outcomes: Sustaining the knowledge commons (SKC) has provided independent third-party evidence to support the growing non-commercial, scholar-led sector of scholarly publishing. SKC research demonstrates the desirability of supporting this sector from an economic point of view as overall less costly, more equitable, and in a good position to prioritize academic quality over profit. The internet has created an environment in which universities and scholarly societies can, with reasonable ease and modest support, create, sustain and globally disseminate their own publications. For example, in the Directory of Open Access Journals (DOAJ) as of December 2021, the country with the highest number of open access journals is Indonesia, with 1,896 titles, followed by, in order, the UK (1,885 titles), Brazil (1,636), the U.S. (969), Spain (882), Poland (785), and Iran (662). DOAJ is a far more diverse collection of titles, linguistically and culturally, than is found in typical library packages in countries like Canada. This evidence is useful to policy-makers such as research funders and services that support scholarly publishing such as libraries and library consortia.
Audiences: The primary audiences that can benefit from the research conducted by the Sustaining the Knowledge Commons project are the organizations ultimately responsible for funding the production and dissemination of scholarly works – universities and other research organizations, their libraries and library consortia, research funding agencies, scholarly societies, and individual academic researchers who support scholarly publication through their labour and research funding. Academics, students, and the general public benefit indirectly through open access to scholarly works; for example, when health care practitioners have access to the results of medical research, we all benefit from improved evidence-based practice.
Research products: https://sustainingknowledgecommons.org/ and https://dataverse.scholarsportal.info/dataverse/oaapc are, respectively, a research blog and open dataverse that demonstrate the open research approach employed in the Sustaining the Knowledge Commons project. These are the most comprehensive resources for outputs from this project. The blog features over 200 original research posts, of which most are brief original research pieces written by research assistants and associates under the supervision of the Principle Investigator. Only a small fraction of this output would be found in traditional research formats such as journal articles and books.
The dataverse: The https://dataverse.scholarsportal.info/dataverse/oaapc dataverse features open data and documentation from the longitudinal open access APC study that exemplifies the open data approach. The datasets are the most complete source of historical information for many journals and publishers that are no longer active, open access, and/or listed in the Directory of Open Access Journals, and will make it possible for future researchers to conduct robust longitudinal studies in future. OA Main 2019 final is the most complete dataset (close to 20,000 journals, up to 280 data points / journal, range 2011 – 2019). The most recent dataset is 2011_2021_APCs_open_data.
Final thoughts and new directions: finally, I would like to thank all of the readers of this blog and particularly those who took the time to comment, whether on the blog or on the listservs and other projects that I have participated in over the years, particularly the Global Open Access List, Scholcomm, the Radical Open Access list, and the Open Access Tracking Project, and everyone – all the authors, editors, publishers, research funders and activists – who have moved OA forward through its first generation. My perspective is that OA has now moved into a second generation that is quite different from the first and leadership is from the institutions and organizations that provide the support for scholarly publishing – universities & their libraries and library consortia, research funders and scholarly publishers, and is no longer reliant on individual activists like me. This is a good thing, an accomplishment in and of itself and one that bodes well for ongoing transition to full open access. On a personal note, while I remain available should my expertise (or datasets) be needed, it is my intention to shift my research to one or more areas more in need of attention, particularly in the area of information policy.
Cite as: Morrison, H. (2021). Sustaining the knowledge commons: final report. Sustaining the Knowledge Commons Dec. 22, 2021 https://sustainingknowledgecommons.org/2021/12/22/sustaining-the-knowledge-commons-final-report/
Sous la direction de Florence Piron et Élisabeth Arsenault
Pour accéder au livre en version html, cliquez ici.
Ce livre/site est composé d’une série de courts chapitres synthétiques, accompagnés de références commentées, qui nourriront la réflexion des lecteurs et lectrices sur le type de recherche qu’ils et elles souhaitent faire et qui les accompagneront dans la rédaction de leur projet de recherche en mode « formation à distance ».
Un projet soutenu par l’APSOHA, l’ASBC, l’UQTR et le CIRAM de l’Université Laval.
Couverture réalisée par Kate McDonnell, huile sur toile du peintre néerlandais Piet Mondrian : « De rode boom (Arbre rouge) », 1908-10. Source : https://en.wikipedia.org/wiki/Evening;_Red_Tree
Date de publication : novembre 2021
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Tables des matières
Préface – Élisabeth Arsenault (à venir)
Introduction – Florence Piron
Module 1 : Pour quoi et pour qui faire de la recherche?
Module 2 : Du mémoire au projet de recherche, en passant par la thèse : les métiers de la recherche
Module 3 : Lire des textes de sciences sociales et humaines et organiser ses lectures
Module 4 : Choisir une posture éthique et une approche théorique
Module 5 : Écrire en sciences sociales et humaines
Module 6 : Construire une problématique de recherche et l’utiliser
Module 7 : Approches méthodologiques et stratégies d’enquête
Module 8 : Stratégies d’analyse des informations collectées
Module 9 : Considérations déontologiques et juridiques
Module 10 : Diffusion et restitution des savoirs créés
Information pour les personnes inscrites à la formation en ligne
The Sustaining the Knowledge Commons project was made possible through a SSHRC Insight Development Grant (2014 – 2016) and a SSHRC Insight Grant (2016 – 2021). SSHRC has graciously granted a one-year extension for project completion due to COVID. Between now and spring 2022, the work of SKC will focus on completing projects already started, blog wrap-up, and a final report and summary. Thanks to everyone who contributed to the SKC team over the years, read, shared and/or commented on posts.
On the third day of the Post-Precarity Autumn Camp, the participants had the chance to get an insight into alternative financial pathways of the digital art world. Geert Lovink of the Institute of Network Cultures gave an introduction to the research network MoneyLab that seeks to explore alternative revenue models, as well as to pose the ever-relevant questions of (re)defining the concept of money, especially in the context of the possibilities and limitations the digital monetary infrastructures provide. Succeeding that, artist and researcher Rosa Menkman delved into the complexities of cryptocurrencies and the digital artwork circulation as conceptualized through non-fungible tokens (NFTs). During this workshop, the participants gained insight into the curious structures of online art markets and possible strategies they might utilize for capitalizing off of them. The second part of the day was devoted to embedding the workshop into the social, historical, and artistic contexts of its locality. After lunch, Marisella de Cuba presented the activities of the organization We Promise that is devoted to challenging and overcoming colonial, racist, and discriminatory currents in Hoorn. The day was wrapped up with an art walk with Martijn Aerts which, despite the shifty and at times unfavorable weather, combined the playful with critical during the tour of the historical and artistic markers of the town.
PARTICIPANTS’ REFLECTIONS OF THE DAY, IN NO PARTICULAR ORDER
