So @shaunrein is a full-blown denialist. Let’s use the five features of denialism from Diethelm & McKee to examine what he’s doing and why it is denialism.
Sean thinks the western media is a conspiracy to deceive ppl about Tibet. (I think the media is biased and often reports half truths-but it’s not a conspiracy).
2) the use of fake experts.
Sean is himself the fake expert. He knows nothing about language politics and policy, but he thinks his status as eye witness enables him to debunk the ‘myths’ about Tibet. It doesn’t.
3) selectivity
Sean selects evidence that he thinks debunks the ‘myth’ of language oppression in Tibet. He excludes any evidence that suggests Tibetans have legitimate grievances about language policy.
4) creations of unreasonable expectations of what research can deliver.
Not really present in this case, I think.
5) misrepresentations and logical fallacies
E.g., straw man arguments - showing students using Tibetan in class is based on the straw man that language oppression = banning the language.
So, @shaunrein’s argument demonstrates four out of five of the features of denialism outlined by Diethelm & McKee. Keep an eye out for these features in the work of other denialists who attempt to ‘debunk’ language oppresssion in Tibet and Xinjiang.
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What would a good theory of linguistic justice do? At a minimum, it would help explain global patterns of language oppression - how is injustice driving the elimination of half the worlds languages? 1/n
Sorry, adequate, not good. At present we don’t have a theory of linguistic justice that helps explain global patterns of language oppression, so we don’t have an adequate theory of linguistic justice. 2/n
How would we know this theory works? At least two ways.
1. It would provide new solutions for addressing language oppression, and...
3/n
Waiting for a bus so here is a true public transport story. As a uni student I lived in the burbs. Went out with friends one night and came home on the train. We stopped half way to walk a friend home...
When we got back to the train station, we had missed the last train. It was about 20 minutes each way to my friends house and we’d miscalculated the time. My house was a long way off.
We couldn’t figure out what to do. It was too far to walk and there were not taxis around. So we set out for a main road
This is the question that begins the fourth lecture in Society Must Be Defended, on January 28th 1976.
MF begins by deflecting a potential misinterpretation of his last lecture (see below). “You might have thought,” he says, “that I was trying to both trace the history of racist discourse AND PRAISE IT.”
So he offers us a useful distinction to show why this isn’t correct. It's a distinction he will explore throughout this lecture. It's the distinction between:
In today’s lecture, Foucault will briefly revisit his discussion of sovereignty from the last lecture, before moving on to the main topic of the lecture series: war. Today we will learn the meaning of the series' title: SOCIETY MUST BE DEFENDED.
Other topics MF will cover include: the emergence of social war discourses after the Middle Ages. Truth and social war. The mythical nature of social war discourses. 2 types of race war. State racism.
[‘social war’ is my term]
To the lectures…
Foucault begins by saying goodbye. “Last time, we said a sort of farewell to the theory of sovereignty.”
He sums up this theory by focusing on 3 terms: subject, unity, and legitimacy.
1⃣ Sovereign power is constituted by a multiplicity of subjects.