Kategorie: Call for Papers

Symposium du Centre de recherche interdisciplinaire sur la diversité et la démocratie (CRIDAQ) avec l’appui de l’Association internationale des études québécoises (AIEQ), 24 et 25 mai 2018, Université du Québec à Montréal

Il est va du Québec comme des autres sociétés, il aime à se comparer. Qu’on en juge par la popularité des classements en tous genres. Publics savants ou profanes, décideurs politiques ou économiques, médias d’information ou de variété, tous affectionnent ces mesures qui miroitent la place du Québec dans le monde. Le Québec progresse-t-il ou décline-t-il? Doit-il être heureux ou triste de son sort? Son niveau de vie, de bien-être, de pouvoir d’achat, d’éducation, de santé ou de loisir est-il enviable? Ses villes, ses universités, ses festivals sont-ils appréciés? La polysémie des objets de comparaison évoque la polyphonie des questions posées, mais aussi la cacophonie des interprétations proposées. Car, de ces comparaisons en débat sont dégagées des avenues d’action: des spécialités sont valorisées, des trajectoires sont corrigées; des fonds sont débloqués, des politiques sont implantées. L’enjeu de la comparaison se déplace ainsi vers l’amont et vers l’aval, vers l’intention, l’objet, l’interprétation : comment mesurer – et définir – le cours d’une société? Comment mesurer – et prioriser – la valence d’un indicateur par rapport à un autre? En bref, quel modèle privilégier? De ces comparaisons en débat font jour des débats de sociétés.

En cela, observées sur la moyenne et la longue durée, les comparaisons dessinent le contour de priorités et de préoccupations collectives, de choix et de questions de sociétés, d’horizons de sens. Au siècle des nationalités, le Québec se comparait à l’Irlande, à la Grèce, à la Pologne. Le nationalisme de Bourassa se lovait à l’aune de la guerre des Boers. La décolonisation et le socialisme rapprochaient le Québec de Cuba, de l’Amérique du Sud. La France et l’Amérique ont toujours fait rêver. Aujourd’hui, le Québec est comparé à l’Ontario, aux pays scandinaves, aux pays latins, aux pays catholiques, aux nations sans État, aux sociétés neuves, aux petites nations… Qu’y cherche-t-on? Qu’espère-t-on y trouver? Il en va en quelque sorte de la construction du soi individuel comme du soi collectif: la société se dit en se comparant, se fait en se distinguant.

Les autrui comparatifs du Québec ne sont donc pas choisis au hasard. Ce sont des autrui significatifs (Mead, 1963), avec qui le Québec entre en relation dans l’espoir de mieux se dire, de mieux se faire. S’il s’agit certes de sociétés, il s’agit aussi de personnes, d’époques, d’œuvres : que dire de grands livres, de grands intellectuels, dont l’exemple édifie, dont le jugement est attendu? Alexis de Tocqueville, Lord Durham, Rameau de Saint-Père, André Siegfried, Jacques Maritain ont porté des jugements sur le Canada français. Lamartine, Chateaubriand nous racontaient. Dans les enjeux sur la diversité, le Québec est aujourd’hui une référence – A. Finkielkraut, J. Habermas, F. Fukuyama, R. Hollinger. Modèles ou contremodèles, enquêtes ou quêtes, ce sont des autrui avec qui le Québec entre en dialogue significatif.

Appel à communication en détail: http://bit.ly/2vBz6Xa

Date butoir: 1er octobre 2017

One way of telling the story of feminism is to tell it as a story of protest: protest against, protest for, protest within. In this issue, we invite contributors to reflect on the histories, presents, and futures of protest through a feminist lens.

The current moment is often hailed as „the age of protest,“ one in which the recent women’s marches, originating in the US but soon spreading globally, were seen to be a culmination. Such declarations, however, depend on a very particular notion of what counts as protest, and indeed feminist protest, often reifying the global North as an originary site of feminist protest; or disregarding movements that do not explicitly foreground gender or women as their primary agenda.

We contend that popular „age of protest“ narratives risk obscuring other key moments and sites of long standing protest, particularly when led by racialized or otherwise minoritized populations. The rich histories of centuries of protest by working class and poor women, immigrant women, women of color, and anticolonial, indigenous and transnational feminists still remain understudied. And yet, it is difficult to deny that globally, protest has been revitalized by mass participation on a larger scope than has been seen in the almost two decades since massive protests spawned global networks that came to be known as the alterglobalization movement. Such protests have been diverse in issues and tactics – from the revolutions of the Arab Spring, to the ceaseless protests in Kashmir against Indian occupation, to the anti-rape protests in India, to the #niunamas and anti-femicide movements in Latin America, to the Women’s Marches, BlackLivesMatter movement, Dalit women’s self-respect marches, Idle No More and the protests against the Dakota Access Pipeline in the US and Canada, to name only a select few of a plethora of protests globally that have thrown up key questions for feminism. Beyond the streets, the digital domain has been a lively site of protest and organizing, particularly in zones where the presence of protesting bodies on the streets may be met with deadly violence. We invite our contributors to think broadly and critically about the relationship between feminism and protest as one that emerges from multiple and overlapping locations and communities, on and beyond space of „the streets.“

See the full CfP here.

Deadline for submission of full articles: Sept. 15, 2017.

Call for Organizers of Working Groups, Curated Panels, Seminars, Workshops, and Praxis Events

Canadian Association for Theatre Research / L’association canadienne de la recherche théâtrale (CATR/ACRT), Isabel Bader Centre for Performing Arts, Queen’s University Kingston, Ontario, Tuesday 29 May – Friday 1 June 2018

Citing the famed televised boxing „scene“ in 2012 between future Prime Minister Justin Trudeau and Senator Patrick Brazeau in their groundbreaking book Performance Studies in Canada, Laura Levin and Marlis Schweitzer articulate the emerging relationships between theatre studies and performance studies in Canada not only as distinct from the US and the UK, but also as fields of contest with one another. Listing recent Canadian conferences and postsecondary programs that focus on performance studies topics, they assert that it is a „false dichotomy that positions theatre studies in opposition to performance studies,“ one that is „unproductive“ (15). Viewed in various ways, we might imagine these fields as invitations for conversation among „strangers,“ in the sense of Barry Freeman’s recent consideration of globalization on Canadian stages; as merging in Heather Davis-Fisch’s recent examination of „performance histories“ in Canadian Performance Histories and Historiographies; or as when Jill Carter describes „Indigenous templates“ „maintaining balance, arriving at consensus, avoiding conflict, and fulfilling responsibility for the good of all“ (2). In 2015 ‚The Other D: Locating Dance in Drama, Theatre and Performance Studies‘ conference hosted North American and international scholars who questioned the place of dance within theatre and performance studies in Canada. In other words, the meeting and confluence of fields in our scholarship and art can be made into sites of empowerment and further understanding.

CATR2018 seeks discussion that is cognizant of breaking down fortifications that separate fields, methodologies, and perspectives related to theatre studies, performance studies, dance studies, and dramatic literature. And we ask: How can we excavate aspects of conversation, contestation, confluence, and exchange from the work we do in our fields?

A hybrid site of human activity for 9000 years, the land that is now Kingston has been stewarded by Wendat, Haudenosaunee (Iroquois), and Ojibwa (Mississauga) peoples. Located at the junction of the Great Lakes and the St. Lawrence River on the resource-rich Canadian shield, upon European contact „Kingston“ became a strategic shipping port and military outpost, first for the French and then the British, adjacent to the United States. Garrison theatricals became an integral part of the town’s life and Fort Henry became one of the area’s most recognizable buildings following the War of 1812. The college that became Queen’s University was built in 1841.

We invite proposals for working groups, curated panels, seminars, roundtables, praxis workshops, and performances from scholars, artists, and scholar-practitioners. As always, CATR encourages all voices, including underrepresented or marginalized perspectives. We welcome a range of research subjects and approaches. Graduate students who have not yet presented at a major national conference are encouraged to submit. We encourage proposals focusing on the conference theme, but proposals that depart from the theme will also be considered. All accepted presenters and participants are required to join CATR. For more information on CATR, now in its 41st year, and to join or to renew your membership please visit http://www.catracrt.ca.

Please note: the calls below are for curated events only. A separate open call for papers will be circulated in early October.

For the full Call for Organizers here: http://bit.ly/2uY6VNu

Abstract Submission Deadline: Sept. 30, 2017

Research as Reconciliation

The edited book will profile stories of Indigenous and non-Indigenous researchers engaging in the process of reconciliation. Although coming from various disciplines and backgrounds, all their work is grounded in Indigenous world views. The overarching questions that guide this work are, what does research that advances reconciliation look like? What are the experiences of researchers and community members who are striving to do research that is responsible to communities and grounded in relationships (to people, land and spirit)?

We aim to highlight Indigenist research, methodologies and pedagogy as forms of knowledge production and transmission that extend beyond the theoretical into practical work that demonstrates reconciliation processes in action. The book will profile stories of Indigenous and non-Indigenous researchers from various disciplines doing work that is grounded in Indigenist world views. Contributors will include Métis, First Nations, Inuit, and Non-Indigenous voices from communities across Canada as well as a few international Indigenist scholars. The book will be comprised of research stories written in a variety of creative forms, such as stories, plays, twitter conversations and visual methodologies. By emphasizing stories rather than traditional academic chapters, we aim for the book to be reflective of individual voices, relevant to Indigenous traditions of storytelling, and interesting to practitioners, community members and others outside of academia who are engaging with research.

Submission deadline: August 15, 2017

Further details: http://bit.ly/2uyVFLD