#robert castel

[inthemoodforportnawak]

Po, po, po...

Robert Moyal, dit Robert Castel (1933-2020)

[roger-rockette-remixes]

Robert CASTEL (1933 — 5 décembre 2020)

Au-delà du comédien et de l'humoriste, Robert Castel était un extraordinaire musicien...il faisait merveille au sein du grand orchestre de musique Chaâbi, «El Gusto»...

https://www.youtube.com/watch?v=dWz8F696jpg

https://www.youtube.com/watch?v=bZuT-IQmqlc

Merci Robert... Hommage...

Crédit photo : JLPPA / Bestimage / Gala .........................................

Et pour connaître l'histoire du formidable orchestre «El Gusto», il faut absolument voir le film de Safinez Bousbia, «El Gusto», sorti en 2012.

https://www.youtube.com/watch?v=FYbriVTUWj8

Oui...le monde peut être beau...!

[the-garbanzo-annex-jr]

Rags to riches tale of five of France’s top talents makes for magnificent film, By RICH TENORIO

'Les Magnifiques' depicts lives of quintet of North African Jews who fled their countries in the '50s and '60s before finding huge success in the French entertainment industry

From eulogizing Anwar Sadat in song to sharing laughs onscreen with Jerry Lewis, five North African Jewish immigrants revolutionized French pop culture. Their impact from the 1960s through the ’80s is now being further immortalized in a new documentary, “Les Magnifiques.”

Algerian-born singer Enrico Macias became an international pop star. Philippe Clair of Morocco and Robert Castel of Algeria mastered the art of comedy. Tunisian producers Norbert Saada and Régis Talar excelled at finding talent.

“These five Magnifiques are part of the life of France, even if sometimes we ignore it,” Yves Azeroual, who co-directed the film with Mathieu Alterman, wrote in an email. “Through this film I wanted to pay homage to their work, their talent and also their tenacity.”

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Azeroual and Alterman both have careers in French journalism. Azeroual is also an author and documentary filmmaker whose subjects have included the late Israeli prime minister Yitzhak Rabin.

“Les Magnifiques” made its international premiere at the New York Sephardic Film Festival in March. Azeroual said that its five subjects “were very honored that we salute their work. And everyone was proud to be in the same movie as the other four.”

The film begins with the co-stars meeting for dinner at the famed Paris restaurant, La Boule Rouge. Over fig liqueur, the five reflect back on successful lives that all got their start in French North Africa.

[purplehowl]

El autor Robert Castel en "La exclusión como Estado" nos da cierta información para pensar sobre la evolución del trabajo. Él menciona que a partir de la década de 1970 y 1980 sucedieron dos cosas: la instalación de un paro masivo y la precariedad laboral. Empezaron a surgir los trabajos part-time, trabajos eventuales y comenzó a haber una especie de inestabilidad en aquellos trabajos que se consideraban estables como los del ámbito público. Lo que él más temía era que estos trabajos fueran de alguna manera la “nueva regla” que es lo que estamos viviendo actualmente. Además Castel considera que este “capitalismo salvaje” -en sus palabras- requiere que las personas trabajen, que estén ocupadas, pero bajo las peores condiciones posibles. Él agrega que trabajamos bajo condiciones inferiores al estatus del trabajo. Es decir, lo hacemos, pero sin ninguna estabilidad, sin ningún tipo de seguridad social, todo está basado en contratos eventuales y contactos. No existe más el trabajo formal, “en blanco”, sino que el monotributo llegó a ocupar esa posición, o el trabajo sin declarar completamente.

In "Exclusion as a State," author Robert Castel gives us some insight into the evolution of work. He mentions that starting in the 1970s and 1980s, two things happened: the rise of mass unemployment and job insecurity. Part-time and temporary jobs began to emerge, and a kind of instability began to develop in jobs that were considered stable, like those in the public sector. What he feared most was that these jobs would somehow become the "new normal," which is what we are currently experiencing. Furthermore, Castel believes that this "savage capitalism"—in his words—requires people to work, to be employed, but under the worst possible conditions. This leads us to reflect: Is what we do truly work? He adds that we work under conditions inferior to the status of work. That is, we do it, but without any stability, without any type of social security; everything is based on temporary contracts and contacts. Formal work no longer exists; instead, the monotributo (small tax) or work that is not fully declared has taken over.

[thomas-cinephiles]

Robert Castel n’est plus de ce monde…

Triste nouvelle pour les fans de Robert Castel. L’acteur ne fait plus partie de ce monde depuis le 5 décembre dernier. Il a perdu la bataille contre sa longue maladie. Pour rappel, le comédien a joué dans Dupont Lajoie d’Yves Boisset.

[oubliettemagazine]

L’insicurezza sociale di Robert Castel: che significa essere protetti e la mitologia della sicurezza

L’insicurezza sociale di Robert Castel: che significa essere protetti e la mitologia della sicurezza

“In breve, a tutti questi imperativi, che consistono nel vigilare affinché la meccanica degli interessi non sia fonte di pericoli, né per gli individui né per la collettività, devono corrispondere delle strategie di sicurezza che sono, in certo qual modo, il rovescio e la condizione stessa del liberalismo. La libertà e la sicurezza: il rapporto tra libertà e sicurezza è il centro propulsore di…

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[antikorg]

Salariat ou revenu d’existence ? Critique d'A. Gorz par R. Castel

Salariat ou revenu d’existence ? Critique d’A. Gorz par R. Castel

le 6 décembre 2013 Gorz a mesuré, avec justesse, les transformations du travail à partir des années 1970, devenant à ses yeux de plus en plus aliénant. Il en a conclu qu’afin de s’en libérer, il fallait promouvoir un revenu d’existence assurant pour tous des conditions de vie décentes. La proposition est séduisante, mais, comme le souligne R. Castel dans ce texte posthume, elle est économiquement…

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[spectaculardistractions]

First question: why should one want to study this insubstantial and vague domain covered by a notion as problematic and artificial as that of “governmentality”? My immediate answer will be, of course, in order to tackle the problem of the state and population. Straightaway there is a second question: This is all very well, but we know what the state and population are, or, at any rate, we think we do. The notions of the state and of the population have their definitions and histories. Broadly speaking, we are more or less familiar with the domain to which these notions refer, or anyway, if there is a submerged or obscure part, there is another visible part. So, since it involves studying this, at best, or worst, semi-obscure domain of the state and population, why should one want to approach it through such a thoroughly obscure notion as that of “governmentality”? Why attack the strong and the dense with the feeble, diffuse, and lacunary? Well, I will give you the reason in a few words and by recalling a somewhat more general project when in previous years we talked about the disciplines, about the army, hospitals, schools, and prisons, basically we wanted to carry out a triple displacement, shifting, if you like, to the outside, and in three ways. First, moving outside the institution, moving off-center in relation to the problematic of the institution or what could be called the “institutional-centric” approach. Consider the example of the psychiatric hospital. For sure, we can start from the psychiatric hospital as it is given in its structure and institutional density and try to discover its internal structures, to identify the logical necessity of each of its constituent components, and to show what type of medical power is organized within it and how it develops a certain psychiatric knowledge. But–and here I refer specifically to Robert Castel’s clearly fundamental and essential work, L'Ordre psychiatrique, which really should be read–we can proceed from the outside, that is to say, show how the hospital can only be understood as an institution on the basis of something external and general, that is, the psychiatric order, precisely insofar as the latter is connected up with an absolutely global project, which we can broadly call public hygiene, which is directed towards society as a whole. As Castel does, we can show how the psychiatric institution gives concrete expression to, intensifies, and gives density to a psychiatric order rooted in the definition of a non-contractual regime for individuals reduced to the status of minors. Finally, we can show how a whole battery of multifarious techniques concerning the education of children, assistance to the poor, and the institution of workers’ tutelage are coordinated through this psychiatric order. This kind of method entails going behind the institution and trying to discover in a wider and more overall perspective what we can broadly call a technology of power. In the same, the analysis allows us to replace a genetic analysis through filiation with a genealogical analysis–genealogy should not be confused with genesis and filiation–which reconstructs a whole network of alliances, communications, and points of support. So, the first methodological principle is to move outside the institution and replace it with the overall point of view of the technology of power. The second shift, the second transfer to the outside, concerns the function. Take the case of the prison, for example. We could of course analyze the prison on the basis of the function we expect it to perform, those defined as its ideal functions, and of the optimal way of exercising them (which is, broadly speaking, what Bentham did in his Panopticon). Starting from there, we could see what real functions were assured by the prison and establish a historical balance sheet of functional pluses and minuses, or anyway of what was intended and what was actually achieved. But, here again, studying the prison from the angle of the disciplines involved short-circuiting, or rather moving outside in relation to the functional point of view, and putting the prison back in a general economy of power. As a result, we noticed that the real history of the prison is undoubtedly not governed by the successes and failures of its functionality, but is in fact inserted within strategies and tactics that find support even in these functional defects themselves. So, the second principle is to substitute the external point of view of strategies and tactics for the internal point of view of the function. Finally, the third de-centering, the third shift to the outside, concerns the object. Taking the point of view of the discipline involved refusing to give oneself a ready-made object, be it mental illness, delinquency, or sexuality. It involved not seeking to measure institutions, practices, and knowledges in terms of the criteria and norms of an already given object. Instead, it involved grasping the movement by which a field of truth with objects of knowledge was constituted through these mobile technologies. We can certainly say that madness “does not exist,” but this does not mean it is nothing. All in all, it was a matter of doing the opposite of what phenomenology had taught us to say and think, the phenomenology that said, roughly: Madness exists, which does not mean that it is a thing.

Michel Foucault, Security, Territory, Population