French Essay
La démocratisation de la culture a toujours été un des thèmes majeurs
du ministère de la culture. En effet, pendant les nombreux débats sur
la question « Faut-il un ministère de la culture ? », l'argument du
ministre du jour est souvent fondé sur le besoin continuel de
démocratiser la culture. Pourtant, depuis la création du ministère en
1959, on a vu un changement considérable de la definition de la
démocratisation culturelle. Il est donc important d'évaluer la
démocratisation sur des critères théoriques, mais aussi sur les
politiques des autres ministres de la culture pour bien comprendre les
actes du Jack Lang. Dans cet essai, une mesure sera considérée comme
un acte de démocratisation si elle satisfait un des critères suivants,
qui poursuivent l'analyse de Looseley.
Création : Une mesure qui stimule la création professionnelle et/ou
amateur dans un secteur traditionnel ou non traditionnel.
Diffusion : Une mesure qui aide la diffusion de la culture à la plus
vaste audience.
Formation : Une mesure pris pour assurer la disponibilité de
l'enseignement des matières culturelles à chaque citoyen français.
Accessibilité : Une mesure qui aide à la suppression des barrières
géographiques, financières et sociales a l'expression et
l'appréciation culturelle.
Une politique de démocratisation d'un ministre doit inclure une gamme
de mesures qui aborde tous ces critères pour être reconnue comme une
vraie politique de démocratisation.
Le ministère de la culture duquel Jack Lang est devenu ministre en
1981 avait 22 ans. Pendant ces 22 ans, le ministère a connu deux
péri...
... middle of paper ...
...ral Policy and Debate in Contemporary
France, D. Loosely, (Berg Publishers, 1997), p36
[2] Les Politiques Culturelles en France, P. Poirrier, (La
Documentation Française, 2002) p, ?????
[3] Looseley, 1997, p51.
[4] Poirrier, 2002, p384
[5] Ibid, p.384
[6] Ibid, p384
[7] Ibid, p390
[8] The Politics of Cultural Policy in France, K. Eling (Palgrave
Publishing, 1999), p. 152
[9] Ibid, p.158
[10] Ibid, p.157
[11] Ibid, p. 162
[12] Dictionnaire des politiques culturelles de la France depuis 1959,
Emmanuel de Waresquiel (Paris/Larousse 2001), p. 356
[13] Eling, 1999, p. 18
[14] Looseley, 1997, p. 97
[15] Ibid, p.141
[16] Poirrier, 2002, p. 385
[17] Ibid, p. 402
[18] Looseley, 2002, p120
[19] Ibid, p. 216
[20] Ibid, p. 218
[21] Ibid, p. 80
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“According to, Stuart Hall, “Cultural Studies: Two Paradigms” from Media, Culture and Society, Raymond Williams and E.P Thompson summarize about the way they saw culture, they refer it to the way of life and saw mainstream media as the main role in capitalist society. “Williams says that, his perspective and ideas are referred to culture as to social practice, he saw “culture as a whole way of life” and as to structuralism that makes the concept of
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In Searching for “Voices”: Feminism, Anthropology, and the Global Debates over Female Genital Operations, Walley discusses the social issues concerning female genital operations as perceived by “westerners”, as well as discusses her ethnographic account of female circumcision. Her main purpose of doing this was to lay the groundwork for “a more productive feminist and anthropological debate” capable of going beyond the binary terms in which female circumcisions are usually discussed. Since female circumcisions are known by a variety of names, such as female genital mutilation and female genital torture, and with her understanding of the negative connotation often associated with those varieties of names, Walley makes the decision to adopt the term female genital operations instead. In 1988, Walley went in the village of KiKhome, in western Kenya as an English teacher and immersed herself in the lives of the people living around the village to better understand the practice of female genital operations as an outsider. One day, some of her students invited her to assist at a female genital operation ceremony. She found out that the participants see circumcision as a rite of passage into adulthood. However, she truly wanted to know the participants’ personal views on the topic rather than the imposed views of their parents and their culture. The four women she interviewed told her that “their custom was good,” and it was something that a person needs to accept with her whole being not to feel the pain. Nevertheless, some of the women told her that they would not want their daughters to undergo circumcision, and that they themselves regretted having done the procedure. Walley finally gave up “searching for real voices,” because what t...
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In his article “Culture Is Ordinary”, Raymond Williams defines culture, based on his knowledge, and experience –which would, as he defines, would be his culture. He starts his article with simply giving a definition according to his understanding by telling what is and is not culture, and continues with the reasons he doesn’t agree with some of Marxist ideas of culture, and that of F. R. Leavis’. While giving reasons for his disagreements, he gives solid examples from both people he knows and doesn’t know.
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