Kategorie: Call for Papers

University of Glasgow, Glasgow/UK

27-28 June 2023

Deadline: January 30, 2023

https://www.gla.ac.uk/research/az/globalhistory/news/headline_883608_en.html

(hybrid)

Indigeneity often speaks to people’s deep historic, spiritual, and political connection with place. Yet the long history of settler colonialism has enacted multiple processes of dis-placement, through forced migration, land and resource appropriation, enslavement, resettlement and concentration. While these violences have not always prevented Indigenous and Afro-Indigenous peoples’ kinship and belonging, dis-placed and dis-rupted Indigeneity has also had to create new methods of belonging within the dis-locating experiences of an ongoing colonialism.

This workshop seeks to make space for researchers – especially researchers who are Indigenous from postcolonial and contemporary settler states – to discuss the histories and legacies created by forced migrations and the critical fissures created by colonial pasts and presents. We intend this space to bring together historians and interdisciplinary scholars of Indigenous histories, broadly defined, from around the world, and for it to be the start of an ongoing conversation about Indigenous enslavement, displacement and mobility from pre-invasion and colonisation to their resonances in the present day.

The workshop includes two outstanding keynote speakers – Andrés Reséndez (University of California, Davis) and Nancy Van Deusen (Queen’s University, Canada) – who are among the leading scholars in the field of global Indigenous enslavement studies, especially within the Latin American context. The workshop will also offer a public lecture from Caroline Dodds Pennock linked to the release of her major new trade book on Indigenous peoples, free and enslaved, in early modern Europe. It also offers a guided visit to the newly renovated Tlaxcala Codex in the University of Glasgow’s Special Collections.

Organised by

Leila Blackbird (University of Chicago), Caroline Dodds Pennock (University of Sheffield), and Julia McClure (University of Glasgow)

Please send abstracts of no more than 300 words by 30 January 2023 to Julia.McClure@Glasgow.ac.uk

University of Regensburg, Regensburg/Germany

May 4-6, 2023

Deadline: November 15, 2022

https://www.hsozkult.de/event/id/event-130213?language=en

Colonization and exploration of the non-European territories was an inherently bodily experience. Arrival to new lands meant encountering strange climates, nature, and bodies. Those physical differences had to be given a theoretical footing. Food and diet became central arguments to underscore and explain the physical and cultural differences between Europeans and indigenous people, as well as to claim Europeans’ supremacy over the inhabitants of the conquered lands. Indigenous foodways have typically been depicted as inedible, unclean, disgusting, uncivilized and improper for a European body, the maintenance of which became one of the primary imperial concerns. Thus, the physical survival of Europeans on colonial frontiers was tightly intertwined with the preservation of their cultural and religious (most often Christian) identities. Failure to keep colonial difference in place produced concerns about “barbarization”, “going native” and “hybridization” that were believed to endanger colonial regimes and the legitimacy of their claims of physical, cultural and racial supremacy over the colonized bodies.

Notwithstanding the efforts to maintain a dietary distance between newcomers and indigenous people, colonialism inevitably resulted in alteration in diets on both sides. While European foodways were often used as instruments of cultivating untamed lands as well as “civilizing” the manners of its inhabitants, many indigenous plants and recipes were adopted into European diets, opening a path to what subsequently became called the Columbian exchange and colonial food chains. In addition to foodstuffs and products, indigenous knowledge about the nourishing environment has been expropriated and integrated into the European body of knowledge.

Deadline for submissions: November 4, 2022

2023 Annual Conference

University College London, London/UK

12-14 April 2023

https://forarthistory.org.uk/conference/2023-annual-conference/

Session: Against the Nation: Rethinking Canadian Art History in the World

The history of Canadian art is a transnational history. Canadian art historiography, however, is strongly rooted in national narratives. As a settler-colonial nation, the country itself cuts across dispersed territories of First Nations, Métis, and Inuit peoples. Taken one way, the prefix trans in transnational — which signals many possible relationships across, between, and beyond geopolitical national boundaries, as well as those that fundamentally challenge or change them — describes the material and epistemic violence of Canada’s formation. Taken another way, it offers a methodology for unsettling colony-to-nation narratives of Canadian art history and for thinking about the relationships between art, nation, and nationhood, and between local, regional, and global cultures, in new ways. Reframing Canadian art history in light of global networks focuses on the exchange and flow of ideas, peoples, artistic connections, and institutions beyond political borders.

Please see full call for papers for submission guidelines: https://forarthistory.org.uk/conference/2023-annual-conference/

Contact Info:

Jennifer Kennedy, Queen’s University, Ontario, Canada, jen.kennedy@queensu.ca

Devon Smither, University of Lethbridge, Alberta, Canada, devon.smither@uleth.ca

University of Konstanz, 18-20 May 2023

Deadline: December 31, 2022

Mobility systems, urban planning, markets, educational facilities, digital appliances: infrastructure organizes social life, assigns subject positions, and enables or prevents cultural exchange. Yet its powerful role often goes unnoticed as most infrastructure is designed to recede into the half-conscious background of daily life. In recent years, researchers in several fields have begun to uncover the sociopolitical hierarchies and resistant forces at work in the construction, maintenance, transformation, and dismantling of infrastructure. Postcolonial studies has much to contribute to this research—and vice versa.

After all, colonization is itself a large-scale infrastructure project. Both historically and systemically, colonization involves the transcultural transfer of military, political, economic, legal, social, and other infrastructure, and the destruction of indigenous infrastructure, in order to establish and maintain power over colonized peoples. As Édouard Glissant remarks, today’s infrastructures are “products of structures inherited from colonization, which no adjustment of parity (between the former colony and the former home country) and, moreover, no planning of an ideological order has been able to remedy.” Scholars in postcolonial studies have therefore begun to analyze infrastructure as a form of “planned violence” (Boehmer and Davies). At the same time, infrastructure can function as a social good that fosters relations and enables alternative forms of sociality. Access to infrastructure thus confers privilege, regulates participation, and erects hierarchies. In the decolonial struggle, infrastructure has therefore emerged as a key site and means of resistance. These infrastructural dynamics require analytic approaches from the humanities, and especially from postcolonial studies, because they unfold centrally on a cultural level.