Mostrando entradas con la etiqueta estudios postcoloniales. Mostrar todas las entradas
Mostrando entradas con la etiqueta estudios postcoloniales. Mostrar todas las entradas

CFP: "RADICAL HISTORIES OF DECOLONIZATION", RADICAL HISTORY REVIEW


“Radical Histories of Decolonization”,



Radical History Review seeks contributions for a special issue entitled “Radical Histories of Decolonization.”

Historians have tended to treat decolonization as an event that began in the 1940s and ended by the late 1970s, primarily confined to large areas of Asia and Africa, though scholars of global Indigenous histories offer a deeper and unfinished timeline. Many activists today use the term to discuss a still-present need to end colonial institutions, from settler colonial occupation in places as widespread as Turtle Island (North America), Hawai’i, Puerto Rico, Palestine, and Aotearoa (New Zealand), to the hegemony of Western thought in university curricula, to the possession of art and artifacts expropriated from the colonies and displayed in museums in major cities such as New York, London, and Paris. The term “decolonization” has come to mean many things, some limited, and others expansive.

This issue of the Radical History Review seeks to explore the genealogy of decolonization as a category of analysis and how people have dreamed and enacted decolonization in past and present. We are interested in work that reconsiders how decolonization has occurred—as both success and failure—throughout history, including in geographic areas that fall outside of the twentieth-century paradigm including Haiti and many parts of Latin America that press into the twenty-first century. We are interested in questions of how the colonized in overseas colonies, settler colonies, and informal colonies understood decolonization across different times and spaces. While the works of individual thinkers (Fanon, Cabral, Césaire, Nehru, Ho Chi Minh) tend to dominate histories of decolonization, we ask how people on the ground who are often left out of the story—including but not limited to women, soldiers, and ethnic and linguistic minorities—challenged colonial power and the dominant parties fighting for sovereignty. This issue aims to center the work of scholars, activists, and archives that lay outside of Western institutions.

Potential topics include (but are not limited to):
  • While the etymology of decolonization begins in the nineteenth century, how is it useful for historians of the ancient or medieval worlds to work with this concept?
  • What happens when anti-colonial movements have interacted with and taken up imperial imaginaries of an idealized pre-colonial past?
  • How have people across the political spectrum interpreted (and perhaps instrumentalized) decolonization differently?
  • Where does the concept of Indigeneity fit into histories of decolonization?
  • Is decolonization a concept that can be understood universally? Or does it always need to be rooted in local struggles?
  • What does history tell us about the relationship between decolonization and sovereignty?
  • How do we understand the rise of religious, social, and political movements in the context of decolonization?
  • How does the framework of decolonization work (or not work) in contexts of informal colonial or “semi-colonial” relations?
  • Does decolonization mean the end of empire and/or has decolonization meant the end of empire? Historically, how have colonized subjects imagined and attempted to enact an end to empires?
  • How does decolonization work as a language outside of the context of Western European imperialism (i.e. Japanese empire, Russian empire)?
The RHR publishes material in a variety of forms. Potential contributors are encouraged to look at recent issues for examples of both conventional and non-conventional forms of scholarship. We are especially interested in submissions that use images as well as texts and encourage materials with strong visual content. In addition to monographic articles based on archival research, we encourage submissions to our various departments, including:
  • Historians at Work (reflective essays by practitioners in academic and non-academic settings that engage with questions of professional practice)
  • Teaching Radical History (syllabi and commentary on teaching)
  • Public History (essays on historical commemoration and the politics of the past)
  • Interviews (proposals for interviews with scholars, activists, and others)
  • (Re)Views (review essays on history in all media—print, film, and digital)
  • Reflections (Short critical commentaries)
  • Forums (debates and discussions)
Procedures for submission of articles:

By January 8, 2024, please submit a 1-2 page abstract summarizing the article you wish to submit to our online journal management system, ScholarOne. To begin with ScholarOne, sign in or create an account at here. Next, sign in, select “Author” from the menu up top, and click “Begin Submission” or “Start New Submission.” Upload a Word or PDF document, including any images within the document. After uploading your file, select “Proposal” as the submission type and follow the on-screen instructions. Please write to contactrhr@gmail.com if you encounter any technical difficulties.

By February 29, 2024, authors will be notified whether they should submit a full version of their article for peer review. The due date for completed articles will be in June, 2024. Those articles selected for publication after the peer review process will be included in issue 153 of the Radical History Review, scheduled to appear in October, 2025.

Abstract Deadline: January 8, 2024

Contact: contactrhr@gmail.com

CFP: AMODERN 12 "ALTERNATIVE PRINT TECHNOLOGIES AND REVOLUTION"



“Alternative Print Technologies and Revolution”,

AMODERN 12


What is the relationship of alternative print technologies to revolution? What revolutionary political opportunities and cultural imaginaries are made possible by non-typographic printing? In order to answer these questions, this CFP is interested in papers to join a special issue in Amodern on Alternative Print Technologies and Revolution that explores how non-typographic technologies have shaped cultural and political practices around the world. This special issue will expand upon Amodern‘s interdisciplinary focus on media, culture, and poetics by rethinking assumptions about the relationship of print to technological, political, and social revolution(s). In particular, we call for paper submissions that explore the dynamic interplay between revolution(s), broadly, construed, and non-typographic printing in those parts of the world where typographic printing was considered ill-suited to local writing systems and script cultures, including South Asia, East Asia, the Middle East, and North Africa. We are interested in papers that investigate the relationship of non-typographic publishing networks to revolution from the early modern era to the present and how alternative print technologies beyond typography challenge assumptions about mass print culture. In particular, we encourage submissions that explore how marginalized communities deploy print technology and graphic media in unexpected and subversive ways.

Scholars from Area Studies, Art History and Design, the History of Science and Technology, STS, Media Studies, History, Religious Studies, Anthropology, and Comparative Literature, among other fields, are welcome to apply. Scholars of all ranks are encouraged to apply. WE ENCOURAGE APPLICATIONS FROM EARLY-CAREER SCHOLARS (ABD PhD students through Assistant Professors).

Please send abstracts to:
  • tsmullaney@stanford.edu
  • amamstutz@ualr.edu
  • amodernjournal@gmail.edu
Edited by Thomas S. Mullaney and Andrew Amstutz

300-word proposals due: 31 March 2023

Drafts of 4000-8000 words due: 1 June 2023

CFP: 57TH ANNUAL COMPARATIVE WORLD LITERATURE CONFERENCE


“On Digital Pasts and Futures: New Perspectives in Literature, Technoculture, and Media”,

57th Annual Comparative World Literature Conference


Venue: California State University, Long Beach. Mainly in person with some Zoom participation.

Dates: Wednesday and Thursday, April 19 and 20, 2023


Keynote Speaker: Cassius Adair (Assistant Professor of Media Studies, The New School), “Reverse Engineering: From Trans Tech Histories to Radical Trans Futures.”

Technology and forms of expression continue to evolve in the digital age. What new frameworks have emerged to grasp, interpret, and challenge issues raised by these advancements? We invite conversation in and around digital humanities research and practice and other approaches that broadly explore “the digital.”

We welcome conversations on how past and present social contexts—i.e. the stresses of a global pandemic, structural racism, climate crisis, and anti-war and human rights struggles—have created new configurations of how we participate in, relate to, and are affected by technology, media, and various digital spaces. We also encourage explorations of how technology and technoculture upholds or challenges the status quo and other structures of exclusion and marginalization, and how digitally-informed inquiry can expose and subvert social inequities and systems of oppression.

Submissions for individual presentations and 90-minute sessions are welcome from all disciplines and global / historical contexts that engage with “the digital,” i.e. digital studies / humanities, new media studies, literary studies, critical race and ethnic studies, Indigenous studies, American Indian studies, Asian American studies, Black / African studies, Middle East / North African studies, Latinx and Chicanx studies, women and gender studies, disability studies, science and society studies, et al.

Possible proposals topics include, but are not limited to:
  • Digital humanities approaches to literature and cultural studies
  • Electronic literature, web-based narratives, and other forms of digital curation
  • Digital forms of journalism, protest / organizing, activism, and archives
  • Digital environmental humanities approaches to climate crisis and narratives
  • Ethnographic approaches to technological mediations and experiences
  • Online communities, social media platforms, identity making, and emerging forms of digital representation and art, i.e. NFT and crypto art markets
  • Reflection on the use of the digital in the diasporas: maintaining domestic space, sense of home and homeland in Asia and Africa; the use of the digital in maintaining cultural and historical homeland.
  • Intersections with racial and criminal justice; surveillance studies
  • Infrastructural and social inequities in technological access, digital cultures, and cyberspaces; anti-racist methodologies
  • Ethics of Big Data, A.I., coding, automation, etc.
  • Digital neo-colonialism and decolonization, Indigenous data sovereignty
  • Globalization, labor demand/markets, and inequity/exploitation in technological production
  • Feminism in Digital Spaces: use of the digital help in feminist coalitions across different spaces and nations; building movements via digital spaces
  • Cyberfeminist critiques, new approaches to cyborg theory
  • Queer digital cultures
  • Disability justice, access, technology, and media
  • Pedagogical approaches to digital humanities, digital literacy, and other multimodal practices and skills
  • Video games/gaming rhetorics, augmented reality, and simulation-based learning
  • New forms of media and digital storytelling, databases, and means of connectedness
  • Using the digital to preserve languages: digital spaces of translation; the conservation, circulation, production of digital media; using machines to translate; the digital futures of languages and literatures
  • Digital religion and spirituality: understanding religious or spiritual practices in a digital world
  • Digital archives: gatekeeping; what is lost in digitization
  • Digital dystopia
  • (Future) digital landscapes used / addressed / predicted in science fiction and speculative fiction
  • Social media representation in narratives: where the digital usurps the personal
  • Streamer culture and digital fandom
Proposals for 15-20 minute presentations should clearly explain the relationship of the panel or paper to the conference theme, describe the evidence to be examined, and offer tentative conclusions. Panel proposals should articulate how the panel fits into the conference theme. Abstracts should be no more than 300 words (not including optional bibliography). Please submit abstracts as a Word document in an email attachment to comparativeworldliterature@gmail.com

Please do not embed proposals in the text of the email. Make sure to indicate your mode of preference (Zoom or in person) for planning purposes.

The conference committee will review all proposals, on a rolling basis, until March 1, 2023.


comparativeworldliterature@gmail.com

Kathryn Chew

CFP: “IN LIVING COLOR: EXPLORING THE COMPLEXITIES OF COLORISM WITHIN THE U.S. AND AROUND THE WORLD IN THE 21ST-CENTURY”, THE JOURNAL OF COLORISM STUDIES

“In Living Color: Exploring the Complexities of Colorism within the U.S. and

Around the World in the 21st-Century”, The Journal of Colorism Studies


The problem of the twentieth century is the problem of the color line, the question as to how far differences of race-which show themselves chiefly in the color of the skin and the texture of the hair-will hereafter be made the basis of denying to over half the world the right of sharing to utmost ability the opportunities and privileges of modern civilization.

—W.E.B. Du Bois (1900)


Are there multiple forms or species of racism or simply variations of a fundamental structure?

—Jared Sexton (2012)


I have only one solution: to rise above this absurd drama that others have staged around me

—Fanon (1952)


Wherever you are reading this from, you probably heard this ad nauseam: “We do not see race.” With remarkable ease, this well-intentioned phrase is invoked by media pundits, politicians, and citizenry worldwide as a justified public defense against accusations of racism but also as a political tool for refashioning grand narratives about the declining significance of race and racism. These incredulous claims of nonracialism and post-racialism illuminate the significant social phenomenon and philosophy of color-evasiveness. This race-neutral ideology purports race and racism are nonfactors in shaping people’s life chances (Bonilla-Silva, 2006). Seemingly the social construction of race and racism would disappear if people stopped seeing it. This vapid sentiment is disingenuous because color-coded ethnoracial inequalities shade almost every facet of social life in the United States (and globally) due to the pernicious manifestations of the color line (Du Bois, 1900).

While formal racial classifications and the overarching racial caste system were constructed during the Age of Enlightenment, the valorization of white skin, straight blonde hair, and Eurocentric physical features are rooted in antiquity (Ware, 2013). As such, the denigration of dark-complexioned people–a byproduct of this valorization–is a ubiquitous pathology exported through the European colonization of Asia, Africa, and the Americas, permeating the colonized psyche. Delineating between white/nonwhite and Black/nonBlack, the racial calculus (Hartman, 2008) of the color line stratifies people’s life chances, trajectories, and outcomes, based on their approximate possession of light or dark skin (Monk, 2021). Even as societies stride toward mixed-race futures (Sexton, 2008), the permanence of racial hierarchies will endure in the 21st century because skin tone will continue to serve as a proxy to race. In this racial order of things, color and colorism will employ the same hierarchy governing racism (Ware, 2013) because colorism is the sine qua non to racism.

Race matters (West, 1991), but so does skin color. Colorism is a hidden gatekeeper augmenting life outcomes across many significant social domains, such as education, criminal justice, immigration, healthcare, employment, banking, and marriage (Monk, 2021; Ware, 2013). While scholars have long recognized skin complexion as a determinant of social conditions (Du Bois, 1899, 1903; Frazier, 1957; Johnson, 1934; Davis, Gardner, & Gardner, 1941; Myrdal, 1944; Fanon, 1952; Banks, 2000; Hall, 2008, 2010), it was Alice Walker (1983) who first coined colorism and conceptualized the social construct as the “prejudicial or preferential treatment of same-race people based solely on their color” (p. 3). Several scholars have further conceptualized colorism through various terms such as being color struck (Brown, 1965), the color complex (Russell, Wilson, & Hall, 1992), skin color discrimination (Hall, 2010; Hochschild, 2006; Rondilla & Spickard, 2007), color consciousness (Monroe, 2016), color stratification (Keith & Monroe, 2016), and skin color bias (Hunter, 2016). As a vestige of colonialism, colorism is as injurious as racism (Ware, 2013). While race and color are related conceptually and interchangeably used in history (e.g., colored people, color barrier), they are not synonymous. Colorism is focused on actual skin tone rather than racial or ethnic identity (Hunter, 2007). In this formulation, skin color substitutes race as a social marker for enthoracial categories (Monk, 2021). Light and dark skin serves as a proxy for a superior or inferior race, preserving similar social pathologies and racial quality-of-life outcomes (Hall, 2018). Therefore, as Jones (2009) denoted, “while racism may affect an individual regardless of the person’s color, two individuals belonging to the same ethnoracial category may face differential treatment due to their varying skin tones” (p. 223).

As a hegemonic mainstay within the Black/White racial dichotomy, colorism has deep societal underpinnings in the United States, dating back to chattel slavery (Monk, 2021), as skin color (and kinship) determined an enslaved person’s work assignment (Ware, 2013). Those with darker skin worked in the farm or fields, while those with lighter skin worked in the enslaver’s house because they had direct kinship ties to the enslaver through sexual violence (Monk, 2021). In the afterlife of slavery (Hartman, 2008), color stratification ended no more than racism did, as intra-group colorism and white supremacist political-juridical structures determined the social and occupational status of light- and dark-complexioned Black people (Jones, 2009). This foreclosure on social mobility resulted in intergenerational dis/advantages (Monk, 2021) and negative cognitive biases (Maddox, 2004). Though colorism was rendered a Black-White issue, skin tone stratification is not exclusive to Black people in the United States (Rondilla & Spickard, 2007; Hunter, 2007) because it is a global phenomenon (Hall, 2018). Despite verbal assertions of people not seeing race, there is no shortage of examples showcasing the geographic reach of skin tone stratification, as cases exist in India (Melwani, 2007), Hong Kong, Malaysia, the Philippines, South Korea, and Taiwan (Li, Min, & Beck, 2008); Mexico (Hernandez, 2001), Brazil (Nascimento, 2007), and the Dominican Republic (Roth, 2008). The idealization of light skin as the zenith of humanity highlights that color discrimination is a cultural and political fact worldwide (Hall, 2018).

Despite the evidence of colorism permeating all facets of social life, the attempts to characterize this multifaceted and complex social phenomenon has fallen secondary to social science research due to the primacy and gravity of race. The academic shading of color obscures the analysis of how skin color is relevant to ethnoracial life chances and outcomes. Coupled with the colorism’s media (in)visibility and lack of political recognition, this foreclosure is quite concerning (Monk, 2021). What is to be done about this absurd drama that surrounds us? It is imperative that we theorize in living color to address these enduring and pernicious attitudes surrounding skin tone to mitigate and improve ethnoracial inequalities. As guest editors of this special journal issue in The Journal of Colorism Studies, we invite you to illuminate the continuously unfolding and multifaceted manifestations of skin tone stratification in the U.S. and worldwide. Moreover, we invite you to explicate how skin tone discrimination is situated, operationalized, and machinated by structures of anti-blackness, setter colonization, white supremacy, heteropatriarchy, xenophobia, ableism, and classism.

While this special issue may not provide formative solutions, we are interested in perspectives and analysis that will allow us to “rise above” (even temporarily) the absurd drama of colorism. Towards that end, we want to be quite intentional about who this special issue is for and/or about with our three declarations. Our first declaration is that this special issue seeks perspectives on colorism and skin tone stratification within and beyond the mainstream hegemony of the Black/White racial dichotomy. To suspend the damage (Tuck, 2009), our second declaration is that our project is centered on dissonance as a corrective mode of truth-telling (Lozenski, 2016) to illuminate the persistent and multifaceted colonial ideologies that situate color prejudice and color evasion. The third and final declaration is that this political project is not aiming to seek if the U.S. and the global world participate in structural color discrimination but is centered on the how and why motivations of structural color discrimination.

The Guest Editors welcome and encourage submissions from emerging faculty of color, as well as graduate students whose work primarily lies at the intersections of colorism and/or: Black Studies, Indigenous Studies, Ethnic Studies, Cultural Studies, Queer Studies, Critical Race Theory, Feminist Thought, and Popular Culture.


Specific subtopics may include, but are not limited to:
  • Skin tone as a post-colonial racialized hierarchy and the policing of ethnoracial boundaries
  • ‘‘Blanqueamiento’’ and the globalization of skin whitening (the Bleach Syndrome) as ideology and practice
  • Blood quantum, racial purity, and one-drop rules
  • The psychodynamics of colonialism, color, and desire
  • Skin tone, law, and immigration
  • The complexity of identity within biracial and multiracial people
  • Miscegenation laws, interracial relationships, and the endowment of skin tone
  • Critical Skin Theory (see Hall, 2018)
  • Colorism, sexuality, and gender expression
  • Color Struck, Racial Passings, and “honorary white people”
  • Colorism within popular culture, sports, and social media
  • Colorism, employment, and labor
  • Colorism and criminal justice
  • Skin tone and self-hate racial pathology
  • Race-shifting, Blackfishing, and Pretendians in education and society
  • Anti-Blackness and people-of-colorblindness (see Sexton, 2010) in the tri-racial order (see Bonilla Silva, 2006)

Proposals:

Proposals should be a word document containing the following: (a) tentative manuscript title, (b) author(s)’ names, affiliation(s), and email(s), and (c) a proposal (~500 words) of the planned contribution that includes: a summary of the critical issues regarding skin color stratification or questions the paper will address and its relevance to the special issue. Note: Authors who do not submit a brief proposal by the February 16, 2023 deadline may still submit a full manuscript by the May 26, 2023 deadline (however, we cannot guarantee full consideration of these submissions). Please email your proposal to Amir Gilmore (amir.gilmore@wsu.edu) and Vikki Carpenter (carpenter_v@heritage.edu).


Manuscripts:

Manuscripts should generally be 4,000-7000 words (all inclusive) in length, 12-point Times New Roman, double-spaced, APA-style, with 1-inch margins. Manuscripts should be written for an audience that has a vested interest in colorism studies and cares about the matterings, survivance, and life outcomes of those marginalized by skin tone stratification. The Guest Editors and the editorial team will preliminarily review manuscripts submitted to this special issue. Those deemed suitable for journal publication will be sent anonymously to external peer reviewers.


Tentative Manuscript Timeline:
  • Proposal Submission Deadline: February 17, 2023
  • Special Editor’s Response: February 24, 2023
  • Submission Deadline for Full Manuscripts: May 26, 2023
  • First decisions regarding submitted manuscripts: June 30, 2023
  • Revised manuscript submission deadline: August 4, 2023
  • Publication: Mid August/Early September 2023
If you have any queries or questions about submission, please email the guest editors: Drs. Amir Gilmore (amir.gilmore@wsu.edu) and Vikki Carpenter (carpenter_v@heritage.edu).


Thank you again for your interest, and we look forward to receiving your proposal!

CFP: UNIVERSITY OF TORONTO QUATERLY


Call for articles,



University of Toronto Quarterly (UTQ) is currently seeking submissions. Established in 1931, UTQ publishes innovative and exemplary scholarship from all areas in the humanities. The journal welcomes articles, in English or French, on art and visual culture, gender and sexuality, history, literature and literary studies, music, philosophy, theory, theatre and performance, religion, and other areas of the humanities not listed here. As an interdisciplinary journal, UTQ favours articles that appeal to a scholarly readership beyond the specialists of a given discipline or field. The editorial board is especially interested, although not exclusively, in research that addresses topics of particular relevance to Canada. UTQ is therefore enthusiastic about submissions in Asian Canadian Studies, Black Canadian Studies, Canadian Literature, Canadian History, Canadian Studies, Diaspora Studies, and Indigenous Studies. The journal, more broadly, embraces research that engages interdisciplinary sites of scholarly inquiry, such as Affect Studies, Black Studies, Critical Disability Studies, Critical Race Studies, Digital Humanities, Environmental Humanities, Media Studies, Medical Humanities, Sound Studies, Transgender Studies, and emergent fields within the humanities. UTQ is published by the University of Toronto Press.

Submissions should normally be between 7,500 and 12,500 words in length inclusive of footnotes and bibliographic material. Additionally, all submissions should be accompanied by an abstract (150-250 words). UTQ’s house style is based upon the MLA Handbook (7th edition), so please format submissions in accordance with MLA bibliographic guidelines. Substantive or discursive amplification should appear in judiciously selected footnotes. All text, including footnotes and Works Cited, should be double-spaced. Please do not justify right margins.

UTQ does not accept research that has already been published, nor does the journal accept submissions currently under consideration elsewhere. The journal does not publish poetry or fiction.

Please anonymize submissions by removing all self-identifying information from the article, including acknowledgements and self-citations (reference your own scholarship as you would any other scholar). When saving the file, remove all personal information from the file on save.

UTQ commissions external reports to assess the quality of each submission. The journal receives numerous submissions and only submissions that the editorial board deems most appropriate for the journal, and most likely to receive recommendations to publish from experts, are sent out for peer review. The review process is doubly anonymous. Authors should expect to receive a response in the form of an editor’s report that collates relevant and useful information drawn from 2 to 3 external reports alongside the internal comments of the editorial board. Peer review takes approximately three to four months.

UTQ regularly publishes special issues on the range of subjects listed above. If interested in proposing a special issue and serving as its guest editor, contact the editor, Professor Colin Hill, at colin.hill@utoronto.ca

Please send all submissions and inquiries to utquarterly@gmail.com

For further information concerning our editorial policies, please refer to this document which provides supplemental information about copyright and images.


utquarterly@gmail.com

Editorial Assistant

CFP: FASHIONING THE ‘LITTLE PARISES’ OF THE WORLD. INTERLACED NATIONAL SYMBOLS


Fashioning the ‘Little Parises’ of the World.

Interlaced National Symbols


Introduction:

In April 1947, Vogue Paris heralded the beginning of a new world on its way to leave World War Two in the past with the New Look paraded by “mythical” and “composite” models dressed by Christian Dior. Seventy-four years later, in the autumn of 2021, Vogue Paris ceased to exist in favour of Vogue France, reflecting globalisation, as “creativity, culture, art and fashion are everywhere”. Both moments represented social and cultural turning points most visible through fashion and one of its main avenues of expression, Vogue. Dior’s New Look utilised the remains of Parisian exclusivity as an inspiration for women to forego scarcity-laden habits and appearance imposed during the war. On the opposite side of the spectrum, the effort ignited by Anna Wintour is centred around inclusivity, where Paris seems to have lost its symbolic value, at least at face value. But is this the demise of the proverbial Parisienne, the transnational elegant woman embodying the esprit parisien (Rocamora 2006, p. 51)? Are Paris, the Parisienne and fashion still synonymous as Valerie Steele (2017, p. 93) had asserted shortly before the Vogue shift? Is this apparently inconsequential name change part of a decolonisation movement that has now come to be manifested through a needed change for one of the most recognisable fashion publications? Has Paris as a symbolic marker of modernity and elegance finally declared itself obsolete? Then why do notions like ‘Little Paris’ still draw so much attention and significance around the world? What of cities like Bucharest attempting to reclaim its pre-Communist spirit by sometimes over-inflating the ‘Little Paris’ notion? What of cities that in some way, materially or symbolically emulate “something of Paris”?

This book uses a multi-perspective approach to urban spaces applicable to the ‘Little Paris’ designation. It blends Mike Featherstone’s (1995, p. 1) assertion that global culture transcends society and national borders with its application to fashion as an inherently transnational phenomenon, as explained by Djurdja Bartlett (2019, p. 33). This book aims to explore the various possible interpretations for the ‘Little Paris’ symbol outside of the ‘original Paris’ context and its relationships to other major cities across the world. It inquires whether the ‘Little Paris’ mythology itself is an extension of colonial expansion, a global phenomenon using the French capital as the best manifestation of creative and cultural modernity through fashion, an acknowledgement of the official, collective and individual efforts within and around Paris to foster and promote fashion, or is it a hybrid symbol, perfectly compatible with the ambivalence and fluidity of modernity itself. Fashion’s ability to sustain material-symbolic, elegance-kitsch, creativity-intellect or tradition-innovation dichotomies as extended timelines including everything in-between is the perfect backdrop for a panoramic analysis of the spread, effect, reception and continuation of the esprit parisien.

In a gendered context, fashion industry, as one of the main phenomena linked to Paris, is a traditional professional path for women as creators, technicians, disseminators and in many cases commentators, strengthened during modernity (Lundén 2020, p. 252). Even more, the fashionability lure attributed to the ‘original’ Paris during modernity is heavily reliant on its active and burgeoning community of talented artistic, creative and technical immigrants, especially from Eastern Europe (Kurkdjian 2020, p. 379). This would then come as a counter-argument to the idea that Vogue Paris was only relevant for Parisians, understood as physical residents of Paris and possibly Île-de-France as the extended Greater Paris area. This book and its contributions contribute to a deeper, nuanced understanding of Parisian fashion within a transnational, transdisciplinary frame of reference. It comes to reconcile discourses on inclusivity and exclusivity under a comprehensive interpretation of esprit parisien beyond physical, geographical, cultural or ideological limitations.


The Book’s Objective

As Vogue Paris, the only edition containing a city name, became Vogue France, the question of Paris as fashion capital is ever more pressing on grounds built upon dichotomic pairs like inclusivity-exclusivity, material-symbolic, global-local. Fashioning the ‘Little Parises’ of the World is a collective, edited volume exploring the Parisian spirit (esprit parisien) through fashion, using a diverse host of urban locations drawing material and symbolic inspiration from Paris, beyond ‘Little Paris’ nicknames. It inquires how national identities and each location’s specific spirit are enforced or encroached when blended with the esprit parisien. Each contribution offers a unique interpretation of a global symbol, Paris, through one of its chief associations, fashion. Fashioning the ‘Little Parises’ of the World relativises the meaning of Paris fashion, understanding that, at least in the twentieth century, foreign Western and non-Western cityspaces and urban enclaves readily and enthusiastically assumed some sort of connection to Paris using aesthetic, conceptual or physical reasonings. It inquires whether Paris as a cultural, artistic and craft cosmopolitan hub was not inclusive from the start as it emanated exclusivity through exquisite physical and symbolic results that could not have been achieved anywhere else.


Target Audience:

This book addresses English-speaking academic and non-academic audiences who wish to explore global fashion cultures and their relationship to Paris as a long-standing point of influence. It will be accessible to readers with a basic understanding of the connection between Paris and global fashion, including internationally recognisable brand names from Chanel to Vogue. It will also appeal to readers with an interest in any of the mentioned locations from a current, historical, geographical, cultural or artistic perspective. The book will address fashion scholars and historians as it is built upon the global reach of Paris fashion, a leitmotif in fashion studies and histories. The collection brings together themes and locations that have been generally treated separately or marginally, integrating them into the larger, growing discussion of transnational fashion practices. It will be of interest to both students and established scholars as a reference text and a possible avenue for further research on any of the topics approached.
  • Recommended topics include, but are not limited to, the following: Main keywords for the book: Paris, fashion, city, identity.
  • Suggested fields: cultural studies (fashion, urban, media), history (art, social, cultural, critical), postcolonialism, symbolic geographies.
  • Urban ‘Little Paris’ spaces:
    • Little Paris of the Balkans
    • Paris of the Orient (Hanoi and Ho Chi Minh City or its former name Saigon in Vietnam, Shanghai China)
    • Little Paris and any translation, in any language or national/cultural context
    • Cities nicknamed ‘Little Paris’, including Atça Turkey, Bucharest Romania, Da Lat Vietnam, Sinj Croatia.
    • Cities built after Paris, including Tianducheng China.
    • Cities named Paris in USA, Canada, Denmark, Kiribati, Panama, Puerto Rico, etc.
    • Any ‘Little Paris’ connection in Europe, North and South America, Asia, Australia, the Pacific or the Southern Hemisphere.
  • ‘Little Paris’ themes:esprit parisien, la Parisienne across the world
    • worldwide spread of Parisian and French fashion and influence
    • fashion capitals, cities of fashion (besides Paris)
    • fashion industry, haute couture, prêt-à-porter from Paris worldwide
    • transnational and global fashion
    • Westernisation and/or modernisation through Parisian fashion ideas
    • Historical ‘Little Parises’ presented and analysed for a contemporary audience
    • Current ‘Little Parises’ presented and analysed considering their historical, social, cultural and geographic context

Contents (Working Chapter Structure):

1. Introduction

2. European ‘Little Parises’
  1. Re-Fashioning Old Mythologies: The Recovery of Cultural and National Identities through ‘Little Paris’ References in Post-1989 Romania (Sonia D. Andra?) analyses the complex discourse on interwar Romania since the 1989 Revolution, ranging from romanticised nostalgia for a now-lost golden age, of the ‘old Bucharest’, to virulent abhorrence reminiscent of ideologized Communist Romanian representations. The aim is to identify the common threads and the possible ramifications of creating, propagating and reframing ‘Little Paris’ for Romania and beyond. This chapter juxtaposes visual and textual references to ‘Little Paris’ in interwar literature with their reiterations relevant to Bucharest’s ‘Little Paris’ spaces, since 1989 as continuations or ruptures from the Communist Romanian discourse. These spaces include public urban locations where Western modernity could be easily witnessed through fashionable women amid professional and leisure activities. This chapter uses fashion studies as a methodological frame and visual and textual discourse analysis for the relevant interwar and contemporary primary sources. It offers a comprehensive analysis of how ‘Little Paris’ and, more generally, interwar Bucharest functions as a tool in crafting national, ideological, identity and cultural directions for a renewed spirit bucure?tean (Bucharest spirit).
3. African ‘Little Parises’

4. Middle Eastern ‘Little Parises’

5. East-Asian ‘Little Parises’

6. American ‘Little Parises’

7. Little Parises’ in the Pacific and the Southern Hemisphere


Submission Procedure:

Interested researchers and authors are invited to submit by 1 December 2022 an abstract for their proposed chapter (up to 250 words) and a short description of the author(s), including current affiliation and position (if any). Accepted authors will be notified by 8 December 2022. The deadline for the full chapter submission is 31 March 2023 for the completed draft manuscript to be submitted for review by 1 June 2023. All submissions and inquiries should be emailed to sonia.d.andras@outlook.com.


Full Chapter Submission:

The chapter will be written in UK English and will not exceed 6000 words, including notes and bibliography. The text will use New Hart’s Rules (Oxford) for referencing and style, with citations in brackets and a Bibliography at the end. Footnotes are preferred, but sparingly. Please follow the Bloomsbury style guidelines applied to UK English.

There are no submission or acceptance fees for chapters that will be included in The ‘Little Parises’ of the World. All chapters will go through a double-blind peer review editorial process when the final draft manuscript will be submitted to the publisher.


Publisher:

Bloomsbury UK have expressed interest in considering the work for possible publication.


Important Dates:
  • Abstract submission deadline: 1 December 2022
  • Notifications of accepted abstracts: 8 December 2022
  • Full chapter submission deadline: 17 March 2023
  • Review results returned: 24 March 2023
  • Final acceptance notification: 31 March 2023
  • Final chapter submission: 21 April 2023
  • Complete draft manuscript submitted to publisher: 1 June 2023

Editor:

Dr. Sonia D. Andraş, Cultural and Fashion Studies researcher, The “Gheorghe Şincai” Institute for Social Sciences and Humanities, Târgu-Mureş, Romania. Author of The Women of ‘Little Paris’: Women’s Fashion in Bucharest (forthcoming with Bloomsbury UK).


Inquiries can be forwarded to:

Sonia D. Andraş: sonia.d.andras@outlook.com

CFP: SPIRITUALITY, HEALTHCARE AND SOCIAL MOVEMENTS IN EAST ASIA: A TRANSNATIONAL PERSPECTIVE 


Spirituality, Healthcare And Social Movements In East Asia:

A Transnational Perspective

Amerikahaus Munich, Germany, February 16–18, 2022


The international conference entitled The Ambiguous Semantics of “Reeducation” in Transnational and Transhistorical Perspective takes as its point of departure an examination of US-American reeducation policies in Germany and Japan after World War II from a comparative and transnational perspective. Organized by an interdisciplinary research consortium at FAU Erlangen-Nuernberg, it aims to broaden the focus beyond this specific geographical constellation and beyond the period of the immediate postwar. What does “reeducation” entail in different cultural and historical scenarios? Can we conceive of “critical reeducation studies” as an interdisciplinary field of study? What would such a field look like?

Accordingly, this conference is an occasion to problematize and discuss the concept of “reeducation” in a broader sense including a rigorous investigation of power differentials and a nuanced analysis of intercultural encounters in occupied territories as well as in colonial and postcolonial settings. “Reeducation,” viewed in this light, describes various, at times incommensurable, ideas, norms, and practices. The latter can include strategies of democratization, emancipation, and empowerment but also involve, more often than not, different forms of violence (both physical and epistemic) and the use of force in occupation settings in order to control an indigenous population. Hence, the ambiguous and changing semantics of “reeducation” will have to be discussed as they appear in different functional areas of society – as part of political communication, as mass media phenomena, as institutional creeds, and as programmatic rhetoric appropriated by different actors and groups in civil society and military and para-military institutions. Studying “reeducation” can shed light on multidirectional influences and ramifications as well as point to the overt or more subtle paradoxes that the prescribed or voluntarily enacted (un)learning processes may entail. The focus on processes indicates that “reeducation” in its different shapes and guises is itself often both a vehicle and a product of transitions.


We invite contributions to the conference which address the topics and guiding questions of one of the three suggested panels:

Panel 1: Colonization and Reeducation

This panel examines reeducation strategies in a diachronic perspective: it seeks to address the (often dark) pedagogy of “reeducation” (“top-down”) as part of agendas of colonization. This includes forms of internal colonization as well as measures taken in the context of territorial annexation and occupation by European, Asian, or US-American Empires. As a second aim, this panel has as an objective the validation of resistance to hegemonic regimes of (un)learning in these colonial or quasi-colonial scenarios (“bottom- up”), which range from manifestations of “colonial mimicry” (Bhabha) to open insurgence.

Panel 2: The Global Entanglements of Post-World War II “Reeducation”

This panel zooms in on the post-war as a particularly prominent moment of “reeducation” which can be identified on an almost global scale. The so-called allied occupation of Europe and East Asia after World War II produces very different settings in which “reeducation” can mean all of the following: punishment and punitive measures, societal reform, gender emancipation, the abolition of hierarchies as well as the erection of (new) hierarchies or the re-introduction of old ones, depending on the region and the occupational policy. Next to Germany and Japan, attention will be on other European and Asian countries, such as Italy and Korea.

Panel 3: “Reeducation” in Contemporary Postcolonial and Post-Conflict Settings

The aim of the final panel is to apply the framework of “comparative reeducation studies” to more contemporary sites and scenarios. The term “reeducation” has prominently re-emerged, for instance, in US policies concerning Afghanistan and Iraq (often also prompting comparison with post-war Germany and its ‘successful’ democratization) but it also appears in less optimistically inclined articulations of neo-colonial violence and control – and is used as thinly veiled propaganda. Today, as in previous decades and periods, the term “reeducation” cannot be severed from its complicity with specific ideologies and power structures. For this and other reasons, it calls for historical context and synchronic comparative work.


To apply, please send short proposals (500 words max.) and a one-page CV to jana.aresin@fau.de no later than September 1, 2021. Successful applicants will be notified by October 1, 2021.

The conference is organized by the FAU research consortium:



Contact Info:



Contact Email: 

jana.aresin@fau.de

CFP: THE RISE OF ASIA 2021: 60 YEARS AFTER BELGRADE, WHAT NON-ALIGNMENT IN A MULTIPOLAR WORLD AND FOR A GLOBAL FUTURE?


The Rise of Asia 2021: 

60 years after Belgrade, what Non-Alignment in a Multipolar World and for a Global Future?

CFP Extension to December 31, 2020


The Rise of Asia 2021 and pandemic

The pandemic has made our projects uncertain. Nobody knows whether it would be possible to organise our conference THE RISE OF ASIA on February 10-12, 2021. For that respect, the Conference Organising Committee has decided to extend the deadline of abstract submission to December 31, 2020. We hope it allows all of us to know whether it would be possible for you to come and for the Organising Committee to keep the conference going. We also think that, in case of cancellation of the February conference, it would be convenient to transfer the abstracts to the Bandung-Belgrade-Havana conference that will take place in Indonesia on October 25-31, 2021. 


Call for papers and for participation

International and Multidisciplinary Conference, Paris and Le Havre, France, February 10-12, 2021. The conference is open to individual and group paper presentations. Those willing to present their papers are invited to submit their proposals until December 31, 2020. See the guidelines for presenter candidates at the website.


INTRODUCTION

Both the United Nations and NAM aim to achieve International Peace and Security. The United Nations emerged in 1945 from a destructive World War, to “save future generation from the scourge of war”. NAM was formed in 1961, at the height of the Cold War, to achieve a world of peace and justice, with respect and solidarity, at the heart of cooperation and development.

[...]

We must bear in mind that the end of the Cold War has not diminished the role of NAM in the international system and its members cannot rest on their oars. Today the major task is to ensure that the aforementioned challenges are tackled with the same fervor of NAM’s earlier years.

It is important to also remember that the reality of our world is that developing countries continue to suffer from the protracted crises from the era predating the NAM. They also suffer the most from the ravages of conflicts, wars and disregard for international law, fueled by geopolitics. For these reasons, it is important that NAM focus appropriately on issues of respect for human rights and justice, sustainable development, and democratization – as these align very well with the Bandung principles, as well as the Charter of the United Nations.

[...]

We must focus particularly on ensuring that youth, women and girls can effectively participate in society. We also have to make adequate provision for people with disabilities to function. Among other things, governments should facilitate and ensure that the girl child can get quality education.

If we will make appreciable progress, we must ensure the equal participation of women in the economic sector, as it is not smart to exclude half of the population from the productive sector. In communities that are in conflict, or recovering from conflict, it is important to include women in the reconciliation and peace building efforts (H.E. Tijjani Muhammad Bande, President of the 74th Session of the United Nations General Assembly, 24 October 2019, Statement delivered for the 18th NAM Summit, Baku, Azerbeijan, October 25-26, 2019, link).

The quotation above raises many questions, especially these sentences: “We must bear in mind that the end of the Cold War has not diminished the role of NAM in the international system and its members cannot rest on their oars. Today the major task is to ensure that the aforementioned challenges are tackled with the same fervor of NAM’s earlier years.” 60 years after the 1961 Belgrade Conference of Non-Aligned Countries, the bipolar geopolitical order of the world has disappeared since 30 years, if it is counted from the fall of the Soviet Union in 1991. Yet, the Non-Aligned Movement as alternative to bipolarism continues to operate. It is the largest grouping of states worldwide after the UN. 120 state members of the movement continue to organise periodically their summit involving their heads of state or of government. The most recent one was the 18th and took place on October 25-26, 2019 in Baku, Azerbeijan. How come the movement continues to survive while the bipolarism as its “raison d'être” does not exist anymore? Is there any “hidden meaning” of “non-alignment”? Is there any “non-alignment” on other issues than “bipolarism”?

In his view, Samir Amin affirmed that Bandung and Non Aligned Movement were essentially, since the beginning, “non-aligned” to imperialism, colonialism and domination that now metamorphosed into globalisation. “The real story of Bandung and Non-Alignment that arose from it showed that the peoples of Asia and Africa actually seized at the time an initiative by themselves and for themselves. The reader will find in what I have written a demonstration that the Non-Alignment was already a movement of countries non aligned on globalisation in contrast to the globalisation that the imperialist powers wanted to impose on countries that had regained their independence, substituting the deceased colonialism with a neocolonialism.” He continued: “Non-Alignment constituted a refusal to comply with the requirements of this renewed imperialist globalisation” (Samir Amin, The Revival of the Movement of Non-Aligned Countries, May 2014, article published at several websites). It is in line with his theory of “Delinking” defined in short as “the refusal to submit national development strategy to the imperative of globalization” (Samir Amin, A Note on the Concept of Delinking, Review, Fernand Braudel Center, vol. 10, no. 3, 1987, pp. 435–444. Jstor).

How about facts and realities? Do the state members of NAM agree with the view of Tijjani Muhammad Bande and/or Samir Amin? Are the NAM state members “non-aligned” to globalisation? Does the national development strategy of the NAM state members reflect a “delinking” phenomenon? How are the relations between NAM state members with former blocs of superpowers: the West Bloc (Western Europe and North America) and the East Bloc (Central and Eastern Europe, Russia, China), past and present? What are the role and the place of peoples and other non-state actors, civil society, social and solidarity movements, academics, workers, trade unions… in this global geopolitics?

It is to commemorate the 60th anniversary of the Belgrade Conference of Non-Aligned Countries that those questions are chosen to be the main subject of presentation and discussion of the fifth edition of The Rise of Asia Conference Series. It encourages the participation of scholars from a wide range of scientific disciplines (area studies, cultural studies, ecology, economics, geography, history, humanities, languages, management, political and social sciences…) and practitioners from diverse professional fields (business, civil society, education, enterprise, government, management, parliament, public policy, social and solidarity movements…) as well as artists and writers, based in diverse geographical areas (Africa, North, Central and South America, Australia, Asia, the Caribbean, Europe, Oceania, Pacific…).

More information.


Contact Info: 

Darwis Khudori

Faculty of International Affairs

University Le Havre Normandy

France

Contact Email: secretariat-masterasie@univ-lehavre.fr

URL.

CFP: PANDEMIC, PLAGUE, PESTILENCE & THE TROPICS


Journal Special Issue theme: 

'Pandemic, Plague, Pestilence and the Tropics'

The Tropics has long been associated with exotic diseases and epidemics. This historical imaginary arose with Aristotle’s notion of the tropics as the ‘torrid zone’, a geographical region virtually uninhabitable to non-indigenous peoples due to the hostility of its climate; it persisted in colonial imaginaries of the tropics as pestilential latitudes requiring slave labour; and further into wars staged in tropical arenas where illness and death from diseases reduced the availability of healthy soldiers to die on the battle field. The tropical sites of colonialism and war gave rise to urgent (western) studies of tropical diseases which lead to changes in architecture and urban planning, to biopiracy of tropical plants and indigenous knowledges, and to the creation of institutes of tropical medicine.

The tropics as a region of pandemic, plague and pestilence has been challenged during the global pandemic of the novel coronavirus disease COVID-19. The new virus neither originated in the tropics, nor were the tropical countries of the world specifically or exclusively affected. Tropical countries have been impacted by, and responded to, the novel coronavirus in diverse ways. This disrupts the imaginary of pandemics, plagues, pestilence in association with the tropics, and calls for critical, nuanced, and situated analyses.

Indeed, critiques of the notion of the Tropics as wildly infectious sites of pandemic, plague and pestilence already have a long history, articulated through the arts, film, literature, history, cultural studies, ethnographies, social sciences and urban studies. For instance, tropical epidemics (and fear of the other) have been associated with the popular vampire myths of New Orleans; disease and colonialism is as much the setting of Gabriel Garcia Marquez’s novel Love in a Time of Cholera as are the tropics of Colombia and the Caribbean sea; in Thai director, Weerasathakul’s, film Tropical Malady malarial fevers involve shamanism and shape-shifting; ethnographic studies reveal how indigenous peoples interpret and attend to tropical illnesses; and tropical infectiousness is the germ of academic research analysing heterotopic quarantined spaces of sanatoriums constructed across the tropics.

The theme, Pandemic, Plague, Pestilence and the Tropics, opens to complex intertwinings involving nature and culture, humans and animals, colonialism and indigeneity, science and conspiracy, histories and futures, reality and fiction, myth and ritual, the monstrous and magnanimous. This special issue invites a wide range of scholary articles and creative works from researchers who live in, or engage with, the tropical and subtropical regions of the world.

eTropic: electronic journal of studies in the tropics publishes new research from Arts, Humanities, Social Sciences and allied fields on the variety and interrelatedness of nature, culture, and society in the tropics. Tropical regions of the world range across: the north of Australia, Southeast Asia, South Asia, East Asia, Latin America, the Caribbean, tropical Africa, the Indian Ocean Islands, the Pacific, the American south and Hawai’i.

 

About eTropic:

journal ISSN:1448-2940, free open access; indexed in Scopus, Google Scholar, Ulrich's, DOAJ; archived in Pandora and Sherpa/Romeo; DOIs, Crossref; Q2 ranking. 

 

Instructions for authors, visit eTropic announcements page: click here

Contact: 

Prof Anita Lundberg, Editor-in-Chief, eTropic: journal of studies in the tropics, James Cook University Australia

Email: etropic@jcu.edu.au

URL.


Submission deadline: 1 December 2020

CFP: SPECIAL ISSUE - THE GLOBAL SOUTH AND/IN THE PLANTATIONOCENE (SPECIAL ISSUE ON THE PLANTATIONOCENE)


Special issue of The Global South:
“The Global South and/in the Plantationocene”


According to the United Nations’ environmental risk index, a by-country report on the effects of global climate change, the inhabitants, locales, and economies of global south nations will be disproportionally affected as global warming intensifies. Many of these nations are projected to be hit by a triple whammy: rising populations, combined with already-vulnerable economies and spikes in severe weather events will result in massive disruptions to livelihoods and cultural practices, as well as mass migrations as environmental refugees flee to more habitable areas. The plantationocene, defined by Donna Haraway as a way of drawing attention to the planetary effects of extractive practices, monoculture development, and coercive labor structures that have undergirded modernity and climate change since at least the 1600s, can provide a useful rubric for thinking through human-agented ecological change, especially as these changes unevenly affect different populations and regions. Furthermore, the plantationocene calls attention to the indelible ecological and economic legacies of imperialism including patriarchal and race-based hierarchies, and inequities among diverse peoples based on race, gender, class, and sexual orientation.  This special issue of The Global South examines the productive tensions created by the operative phrase “and/in” when thinking, writing, and living through climate change from the perspective of the global south and/in the plantationocene.


Possible topics include:
  • Theoretical and hermeneutical discussions of the plantation and/or the plantationocene;
  • Examinations of the effects and the rise of natural disasters in the global south through the lens of the plantationocene;
  • Feminist-, queer-, decolonial-, and critical race studies-based resistances to the legacies, structures, hierarchies, and effects of the plantationocene;
  • Afro-, Arab, Asian, and Latinx futurisms in film, literature, and visual art which intersect with or document the (potential) effects of the plantationocene;
  • Analyses of the plantationocene, its legacies, its imaginaries, and its contemporary neo-isms (such as border factories, globalized trade, non-government organization assistance programs, privatized detention and incarceration, and plantation tourism) as these relate to the global south;
  • Empire-, refugee-, and military-studies discussions of plantationocene construction or deconstruction/resistance;
  • The global south plantationocene and/in the global north;
  • Interdisciplinary and comparative analyses of the plantationocene;
  • Architectural legacies of monoculture crops and their profits;
  • Ecological, animal studies, disability, medical studies, and women’s, gender, and sexuality studies approaches to this topic; and
  • Investigations of the erasures of indigenous peoples through the plantationocene.

This issue is slated for publication in Spring 2023, so contributors will have a calendar year to draft their complete 7,000-10,000-word essays. Please send abstracts of up to 500 words (in MLA style) and a 100-word biographical statement to guest editors Isadora Wagner and Natalie Aikens, at isadora.wagner@westpoint.edu and nmaikens1@gmail.com, by August 21, 2020.

isadora.wagner@westpoint.edu

CFP: "QUEER FIRE: LIBERATION AND ABOLITION" DUKE UNIVERSITY PRESS


“Queer Fire: Liberation and Abolition”
GLQ: A Journal of Lesbian and Gay Studies

Modes of imprisonment not only pervade historical and contemporary life but, more substantively, structure the grounds of sociality. Calls for justice, then, must have at their fundament abolition, and abolition must be understood as the complete obliteration of modes of imprisonment so as to create a world which would sustain life through forms of justice not conceived through violence. This would entail a radical reorientation to life and living. This reorientation must attend to gender, as gender is one of the chief forms of imprisonment—in the double sense that gender, it can be asserted, is a kind of prison; and the institutions of prisons have at their centers the regulatory (re)production of the gender binary.
 

CFP: THROUGH THE LOOKING GLASS: ORIENTALISM, REVERSE ORIENTALISM AND BEYOND IN LITERATURE AND FILM


Through the Looking Glass: 
Orientalism, Reverse Orientalism and Beyond in Literature and Film
CFP for edited collection (2020)


Statement of Aims

The influence of Edward Said’s Orientalism over the last four decades, both in its specific theoretical applications to Asia and the Middle East, and in its more nebulous uses across a range of disciplines and interdisciplinary fields in the late 20th and early 21st centuries, has been well documented and closely debated. For the purposes of this discussion it should be noted that the term “Asia” is conceived broadly to not only encompass South, East and Southeast Asia but to also include countries from the region of Western Asia, amongst which are those geographical, political or cultural formations collectively referred to as the “Middle East”. Said’s central proposition—reinforced in subsequent commentaries such as The World, the Text and the Critic (1983) and Culture and Imperialism (1993)—that Occidental spheres of influence and imperialist policies produced not only physical colonisation but a construction of an imaginary “East” (including a “Far East” and “Middle East”) which robbed Asia and Arab regions of their agency in terms of self-representation is, though refuted by some, generally acknowledged across a number of academic disciplines. Whether one accepts this creed or is opposed to it there is little argument that, for better or worse, it invariably frames and at times overwhelms theoretical analysis of East-West interaction. Subsequent analysis of Western fictional texts located in Asia or representing aspects of Asia, and Asian texts either responding to Western canonical works and Western representations of Asia, or representing Western culture(s), has invariably been dominated by this binary of East-West power dynamics. Yet, while noting that these perspectives have (arguably) served as a useful ideological starting point in many such discussions, more recent processes of globalisation, transnationalism, and multimedia may render such binary polarities as superfluous.

CFP: RELIGION IN SOUTH ASIAN FICTIONS


Call for chapters for an edited book
Religion in South Asian Fictions 
to be edited by Sk Sagir Ali, Goutam Karmakar and Nasima Islam

Concept Note:

In today’s polarised world, religion is seen as a primary cause of social division, conflict and war, while others have argued that this is a distortion of the true significance of religion, which when properly followed promotes peace, harmony, goodwill and social cohesion. The rhetoric of the ‘war on terror’ and the ‘clash of civilizations’ has promoted a geopolitical enemy. This has been accompanied by a shift towards a more ‘muscular’ liberalism. Secularization and cultural pluralism have dethroned the sacred. It has also destabilized the ‘structure of power’ with the concept that of the sacred was there to uphold a society rooted in a single source of religiously mandated authority. With the emergence of individualism with religion and culture, identity is now as much a matter of individual ‘feeling’ as it is about collective conceptions of the ‘sacred’, whether secularized or not.

CFP: THE TRAVEL WRITERS WORKSHOP - ASIA 2020


Call for Submissions:
The Travel Writers Workshop - Asia 2020


Applications are now open for the annual instalment of The Travel Writers Workshop - Asia (TTWW - Asia), an intensive week-long outdoors camp and writing fellowship which aims to create spaces for Asian and non-Asian travelers and emerging travel writers.

TTWW - Asia welcomes travel writings and its various permutations — travel essay, travel memoir, and travel narrative. Other creative nonfiction subgenres such as place studies, city essays, nature writing, narrative history, and mini-ethnographies, or their hybridization, are also welcome. Limited slots are given to travel-themed poetry and short fiction manuscripts.

Travel writings may topically extend into a raft of themes and topicalities that include alterity; (counter)cartographies; cultural and psychic geography; displacement/diaspora; ecology; ethnoreligious/ideopolitical conflicts; the flaneur; ‘foodways’/gastronomic culture; gendered routes and borders; globality; landscape/seascape aesthetics; liminal spaces; nature/culture divide (or the ‘naturalcultural’); nomadism; nostalgia/solastalgia; place mutualism; psychogeography; sodalities and subcultures; spatio-temporal (im)materialities; tourism; topology and topophilia; and transnationalism/transregionalism. Other muted but compelling issues that add novelty to — or counter the dominant discourse in — the historical archive and contemporary corpus of travel literature are also welcome.

Submissions should be set or based within Asia.

An outdoors writers workshop, TTWW - Asia will be held in Siargao Islands, Surigao del Sur in the Philippines. Apart from free board and lodging, and domestic transportation allowance, TTWW - Asia offers its travel writing fellows a study on the craft and techniques of travel writing across genres through lectures, discussions, critique, mentoring, and writing exercises as well as inputs on publishing, arts project management, and travel photography, while touring in partner establishments and tourist spots in Siargao.

There are ten (10) writing fellowships available. Only shortlisted applicants will receive a response via email. Manuscripts in English (or translated into English from any Asian language) — original and previously unpublished — may be any of the following:
  • Creative nonfiction and essays: 2 to 3 pieces (1500 to 5000 words each) in the nonfiction subgenres mentioned above;
  • Short fiction: a sequence of 2 to 3 travel-themed short fiction (1500 to 5000 words each);
  • Poetry: a suite of 5 to 7 travel-themed poems; or
  • Chapbook/book-length collection of travel writings: unpublished manuscript of 6 to 10 creative nonfiction pieces.     

Include a personal/(auto)critical essay (2 to 3 pages) on travel poetics with the prompt “Why I travel.” Send manuscripts, essay on travel poetics, cover letter, and curriculum vitae/resume to thetravelwritersworkshop@gmail.com on or before 05 January 2020.

Asian writers (or writers with Asian origin) who wish to be part of the workshop’s teaching panel may send in a letter of intent and their body of works in travel literature (both published and unpublished) to the same email address.

TTWW - Asia’s 2020 instalment is scheduled on the third quarter of 2020.

thetravelwritersworkshop@gmail.com

F Alex San Juan
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