Die internationale Tagung zielt auf eine medienanthropologische Betrachtung von Schlüsselbegriffen wie Conatus und Lebensnot und regt zu einer vertieften Diskussion und zu einem verstärkten interdisziplinären Austausch an.
Conatus and Lebensnot stand for those binding forces of life that, since the emergence of anthropology, have regularly been the subject of philosophical and psychological theory. Spinoza defined Conatus as ‘the striving by which each thing strives to persevere in its being’. As changing conditions of life, Conatus and its counter-concept Lebensnot – which takes the need of life as its starting point – are also at the center of current media-anthropological discussions about the relationship between life and media. With the ascendence of the life sciences, the human has become more than ever the subject of science and the product of its technologies – in fact, in many respects the human has become a being split between living and surviving. This shift also appears in the turn to affect theory, new materialism, and speculative philosophy. Here the human appears as a sensing, affective being and no longer as a primarily cognitive, communicative, symbolizing, or laboring being. Philosophical approaches of immanence orient themselves around vitalistic concepts (rhythm, movement, sensation, intensity), the notion of a living materiality, and the knowledge of physics (as well as of biology and neuroscience). Michel Foucault still assumed that the human – as object of knowledge, together with the order of the modern episteme – could dissolve, and yet the finitization of the human object of knowledge has so far failed.
The international conference aims at a media-anthropological consideration of key concepts (Conatus and Lebensnot) and encourages deepened discussion as well as amplified interdisciplinary exchange.
Keynote Lectures by Simon Njami and Ann L. Stoler
18:00 Simon Njami: In the Heart of the Lights
Simon Njami – curator of the exhibition WIR SIND ALLE BERLINER: 1884-2014 at SAVVY Contemporary – will deliberate on the concept of the exhibition and the role and importance of artistic and cultural interventions in the context of shifting historical discourses and investigating politics of memory.
Simon Njami is a writer and an independent curator, lecturer, art critic and essayist. He curated many international exhibitions, being among the first ones to think and show African contemporary artists’ work on international stages. He curated Africa Remix (2004-07 in Düsseldorf, London, Paris, Tokyo, Johannesburg) and co-curated the first African Pavilion at the 52nd Venice Biennale. His exhibition The Divine Comedy – Heaven, Hell, Purgatory by Contemporary African Artists is currently touring after stations in Frankfurt a.M. and Savannah (USA) to Washington D.C and Lisbon. Njami is the co-founder of Revue Noire, a journal of contemporary African and extra-occidental art. His latest book publication is a biography of Léopold Sédar Senghor.
19:00 Ann L. Stoler: Imperial Debris and Why it Matters Now
Ann Stoler’s keynote lecture will set the framework of the discursive programme by redirecting the attention of critical engagement with colonial aftermaths towards the “less dramatic durabilities of duress” , the less visible and perceptible repercussions of imperial dispositions and the complex ways in which they shape not only the material but also the psychic space in which we live today. Stoler’s shift of focus from “left over” relics (ruins) as evidence of the past to what we are “left with” – the ongoing process of ruination through which imperial power occupies the present – allows for an account of those subtle durabilities. She challenges established assumptions about the way colonial pasts and colonial presents relate to each other, about the remnants of empire that do not only persist, but also continue to be reanimated.
Stoler’s lecture will take place against the backdrop of a Germany – and a Europe – that is experiencing protests and attacks against foreigners of an unforeseen magnitude and a sharpening of public anti-foreigner rhetoric. It will provide a crucial starting point to reflect upon the complexity of colonial presents and a basis to rethink contemporary socio-political developments in order to shift them.
Ann L. Stoler is the Willy Brandt Distinguished University Professor of Anthropology and Historical Studies at the New School for Social Research.
Sontag combined ingenuity and a boundless curiosity with unconventional critical analyses and avantgarde commitments; open towards all things new in culture and art, she supported many artists just breaking onto the scenes of literature, fine art, and film from the early 1960s onwards and helped them gain worldwide recognition. The two-day symposium at the ICI Berlin featured lectures, conversations, talks, and film essays by artists and scholars who were closely connected to Susan Sontag and have dealt with her work intensively.
The symposium accompanied the exhibition WIR SIND ALLE BERLINER: 1884-2014 at SAVVY Contemporary. The discursive programme took place from 26 February – 1 March 2015 at three different locations: ICI Berlin, KuLE Theater, and SAVVY Contemporary.
Diaspora designates those who are ‘loose in the world’ (James Clifford) and encapsulates variegated historical, post-colonial, political, and cultural contexts. Contemporary uses of the term extend well beyond the classical Jewish-oriented one and are more accommodating of a multiplicity of experiences. Accordingly, it has emerged as a means of expressing the negotiations of non-Jewish groups with the impossibilities of belonging. In this sense, the question of diaspora, today, is inflected by the relationship between its Jewish and non-Jewish iterations: In what sense does the former provide a paradigm for the term’s general meaning? And in what sense might non-Jewish diasporas press us to rethink such a paradigm?
Furthermore, the ontological, rhetorical, and embodied aspects of diaspora – which are marked by displacement, exile, and the transnationalization of identity politics, and which are informed by histories of persecution and violence – raise questions about the relationships between queer subjects and notions of belonging, whether to a collective, a family, a nation, or a ‘home’. What are the ways in which queerness emerges and exists? How does it enable and enact migration, identity trans/formation, and political affiliation along racial and affective trajectories? And while diaspora cannot (and should not) be reduced to geopolitical entities or categories, how do the uses of this term by different groups – racial, national, and sexual – occupy, refuse, and shape the public? These questions indicate the complexities of narrating an existence that does not belong where it is supposed to belong. Faced with narrative’s promise of making belonging – or its impossibility – recognizable, diaspora is bound to a certain error, or experimentation.
are embedded already in the dominant and that power
is never total or consistent; indeed failure can exploit
the unpredictability of ideology and its indeterminate qualities.
J. J. Halberstam
Revolutionaries are everywhere,
but nowhere is there any real revolution.
The word resistance usually evokes images of struggle, of opposition, but also of power, of domination, and oppression. In its concrete manifestations, however, resistance is more of a process of trial and error; it is often a story of failures intersecting, weaknesses combining and of building precarious solidarities in times of crisis. In this sense, revolution is never a simple story of ‘success’.
This one-day conference aimed at exploring resistances as a multiplicity, as practices and modes of thinking that challenge normative values of success and failure. Resistances act on the mechanisms of power in particular places, in concerted actions, as well as in daily routines of living, being, working, imagining, and organizing. They can manifest as coalitions of the weak and dispossessed but also as coagulations in that in-between, uncomfortable space of the semi-peripheral. The panels investigated resistances in the decolonial queer context, the cultural field at large, protest politics, and sex work, and involved researchers alongside activists and other agents.
Hält Literatur Möglichkeiten bereit, Aporien, die sich aus der Begegnung von Eigenem und Fremden ergeben, zu überwinden? Etwa durch die Vorstellung anderer Formen von Gemeinschaft, durch die Dekonstruktion scheinbar klarer Grenzziehungen, durch Subversion der Unterscheidung zwischen Eigenem und Fremdem? Können in der Literatur Strategien des Zusammenlebens außerhalb eines juristischen Paradigmas verhandelt werden? Oder besteht das Potential von Literatur gerade darin, diese Aporien nicht auflösen zu wollen, sondern zuzuspitzen?
»Er tut uns nichts, aber er ist uns lästig, das ist genug getan«, heißt es in einem kurzen Text Kafkas, den Max Brod mit Gemeinschaft betitelte. Indem wir vorschlagen, im Blick auf die Literatur dezidiert ästhetische Strategien von Exklusion, vorgetäuschter Legitimation und von selbstentlarvender Scheinargumentation zu untersuchen und zu diskutieren, wollen wir nach alternativen Formen des Umgangs mit Anderen fragen.
The 20th century has taught us that mass violence always unfolds in and affects the dimension of thought and knowledge. Within the field of historiography the principle according to which historical findings remain open to revision can be hijacked by a ‘revisionist’ political programme of denial that calls the reality of events as meaningful ensembles of facts into question. It does so by suspending the process of interpretation and, paradoxically, by mobilizing a positivist conception of ‘reality’. It is by pointing to a ‘truth’, out there, on the horizon, yet always out of reach, that any form of reality is unsettled, submitting competing possibilities to an unending play of speculation. At the same time, the speculative rehearsal of different historical scenarios has become an operative principle of the distinct genre of counterfactual history. Singular events or variables are selectively factored in and out of an imaginative analysis that actively plays with an expanded array of possibilities. Yet behind any ‘as if’ might lurk an ‘if only’, which can render service to revisionist politics.
Speculation, yet again, attains an entirely different operational reality and effectiveness within the field of risk and crisis management, where possibilities are being rendered calculable, imagined and realized not in order to think utopia, but to secure a more integrated control of what could come. Whether in anticipation of natural disasters, pandemics, terrorist attacks, or economic crisis, techniques such as scenario-modelling and predictive analyses are employed in order to enhance response capacities against an ever-shifting horizon of uncertainty. New regimes of securitization and reflexive biopolitics thereby conceive of life itself as survival, fostering in their wake affects such as alertness, anxiety, and doubt. In the realm of this speculative governance, the present can be acted upon through the simulation of future realities.
Finally, thinkers drawing on the philosophical traditions of pragmatism and constructivism have proposed forms of speculative thinking and fiction that relate to the world not via criteria of truth or factuality and realization. Instead, they propose to foreground the possible effectiveness of fiction as a mode of knowing that has consequences for the real, thereby favoring a science not of conquest or control, but one that is perplexing and fabulatory-experimental.
Possibility Matters attends to these different fields of knowledge production, power and practice in order to comparatively explore different configurations of fact/uality, real/ality and possibility. A specific focus lies on the creative potentials opened up through the play with possibility, as well as on the dimensions of epistemic and symbolic violence that come to bear on the sense and experience of reality. What kinds of imagination and actions are rendered possible or disabled through speculation or its foreclosure? And might certain (aesthetic, artistic, affective) modes of apprehension and imagination unsettle established frames that police the borders of ‘truth’ and ‘reality’?
Questions to be addressed by the conference include the following: Is the analogy of gender heteornormativity and ‘faith’ still relevant in a cultural and religious context not focused on faith? Are ‘queerness’ and ‘faith’ compatible? How do actual non-heteronormative gender positions within religious traditions contradict conservative religious demonizations of gender theory as ‘gender ideology’?
Wie denken wir zeitliches Zusammen? Und wie gehen wir es in der Praxis an? Wo stehen Staat und Institutionen in der Verantwortung, die vielen Eigenzeiten einer pluralen Gesellschaft zu vereinbaren? Wo bringt bottom/up-Selbstorganisation aus zerstreuten Aktivitäten aktuelle Formen des Zusammenlebens und -handelns hervor? Wo wäre mehr oder ein anderes Zusammen besser? Wo gilt es Widerstand zu leisten gegen ein Übermaß an Gleichtaktung und Kohärenz?
Synchronisierung und Desynchronisierung überbrücken die Differenz von Natur und Kultur, betreffen elementare Lebensprozesse ebenso wie komplexe politische oder ästhetische Dynamiken. Die Jahrestagung des DFG-Schwerpunktprogramms Ästhetische Eigenzeiten bringt Forschende aus Geistes- und Kulturwissenschaften, Sozialwissenschaften, Naturwissenschaften und Künstler_innen zusammen, um nach gemeinsamen Ansätzen bei der Erkundung zeitlicher Organisation zu suchen. An drei Tagen mit Präsentationen, Diskussionen, Arbeitsgruppen und Performances wird es im ICI Berlin um Zeitpolitiken und Zeitästhetiken gehen, um die Materialität von Synchronisierung und die Imaginationen des Kollektiven, um eine Ökologie der Zeit, um die Temporalität von Märkten und deren Entkopplung von sozialen Prozessen, um die Verzeitlichung des Wissens und deren kulturelle Konsequenzen, um die Erneuerung des Begriffs ‚Moderne‘ im Zeichen postkolonialer Umwertungen, um die Bedeutung von Synchronisierungen für künstlerische Formate und Formen – und darum, was Zeitgenossenschaft in einer Zeit sozialer Netzwerke heißt.
Gabriele Brandstetter, Kai van Eikels, Anne Schuh, Institut für Theaterwissenschaft der Freien Universität Berlin in Kooperation mit dem ICI Berlin und dem Dock 11 Berlin, gefördert von der Deutschen Forschungsgemeinschaft und der Schering Stiftung
Koordination des SPP 1688 Ästhetische Eigenzeiten: Michael Gamper und Michael Bies, Leibniz Universität Hannover, Deutsches SeminarThe event, like all events at the ICI Berlin, is open to the public, free of charge. The audience is presumed to consent to a possible recording on the part of the ICI Berlin. If you would like to attend the event yet might require assistance, please contact Event Management.
How can we to conceive of ‘together’ in terms of time? And how shall we put togetherness into practice? Where will it be the responsibility of the State and its institutions to reconcile the multiple individual temporalities that coexist in a pluralist society? Where will forms of living and acting together emerge ‘bottom-up’ from the self-organization of scattered activities? Where would a closer, or different, together be desirable? Where should our timing try to resist impositions of uniformity and coherence?
Synchronization and desynchronization bypass a distinction between nature and culture. They concern vital processes in living bodies as much as complex political or aesthetic dynamics. The annual conference of the Priority Program “Ästhetische Eigenzeiten” invites researchers from Humanities, Social Sciences, Sciences of Nature, and artists to search for common approaches in exploring temporal organization. Three days of presentations, discussions, working groups, and performances at the ICI will be concerned with the politics and aesthetics of time; with the materiality of synchronization and images of the collective; with the role of timing in a social ecology; with the temporality of markets and its uncoupling from social tides; with the temporalization of knowledge and its cultural consequences; with a renewal of the concept of modernity at the turn of postcolonial transvaluations; with the impact of synchronization on artistic formats and forms—and with an up-to-date understanding of contemporaneity in times of social networks.
Gabriele Brandstetter, Kai van Eikels, Anne Schuh, Institut für Theaterwissenschaft, Freie Universität BerlinThe event, like all events at the ICI Berlin, is open to the public, free of charge. The audience is presumed to consent to a possible recording on the part of the ICI Berlin. If you would like to attend the event yet might require assistance, please contact Event Management.
At the same time, a new vocabulary capturing the expansions of labour – affective labour, care work, women’s work, immaterial and precarious labour – has made it possible to deepen our understanding of what ought to be considered as labour and where this labour happens. In the same vein, a growing number of filmmakers are showing a commitment to render the spaces where work takes place today visible again. Despite arguments to the contrary, film and the moving image have always been concerned with the processes of labour, including the work of cinema itself. If film theorists such as Jean Louis Comolli chastised cinema’s distancing approach to spaces of labour, it could be argued that they had in mind a limited notion of the workspace. In other words, whilst the space in front of the factory has enjoyed relatively little screen time in film’s history, spaces of labour hold an enduring relationship with the medium.
This conference will tackle the historically shifting relationship between cinema and the representation of labour spaces and will reflect on the renewed attention to the workspace in today’s art cinema and documentary production.
Consider this proximity acoustic tension, a case of mental distance despite the physical closeness, and equally, a case of mental closeness despite the physical distance. Then picture acoustic resonance as a landscape of acoustic tension, a horizontal spectrum of multiple modalities of sounds, which do coincide with one another but which do not necessarily become one. The very act of hearing holds the acoustic tension. When we hear a sound, we are simultaneously moved to and positioned in a place. What happens if acoustic tension is heightened, if we pay close attention to the intensity and volume of sound? What would be the material effects of such sonic embodiment in everyday life? What kind of subjectivity does it enact? What kind of an epistemology does acoustic tension evoke, mirror and transform? And how do our resonant bodies function in understanding the self’s relation to its external world? The symposium explored these questions by marking three landscapes of acoustic tension: sensory ecologies of hearing, materiality of voice, language and speech, and affective states of sound.
The conference Resonant Bodies – Landscapes of Acoustic Tension also included an exhibition of works investigating the territories of sound, music, environment and language, and their intersections.
Bringing together art history, cinema, photography, visual archeology, and media studies, this conference explores the interdependence of distortion and revelation, identity and itinerancy in the visual, in order to move beyond the dichotomies of opacity and transparency, intention and interference in the production and circulation, that is, in the life of images.
Vor diesem Hintergrund nimmt die Jahrestagung Formen literarischer (Selbst-)Reflexion im Zeichen technologischer Entwicklungen sowie Konstellationen der Partizipation am technischen Diskurs in den Blick.Jahrestagung der Friedrich Schlegel Graduiertenschule für literaturwissenschaftliche Studien der Freien Universität Berlin, in Kooperation mit dem ICI Berlin und mit Unterstützung der DFGThe event, like all events at the ICI Berlin, is open to the public, free of charge. The audience is presumed to consent to a possible recording on the part of the ICI Berlin. If you would like to attend the event yet might require assistance, please contact Event Management.This year’s conference of the Friedrich Schlegel Graduate School of Literary Studies discusses different dimensions of the technical and technological in literature.
Literature and technology have always been productively engaged with one another: on the one hand, literature was seen as a technical artefact driven by purpose and effect, on the other hand, it was viewed as a vivid manifestation of nature, and categorically distinguished from industrial technology and inanimate mechanics. With the radically changing, early modern understanding of technique and technology as the totality of everything mechanically and instrumentally possible, new literary sujets, forms, and practices emerged that would ultimately even include the mechanical and mathematical manipulations of texts, a conception that was dramatically expanded and radicalized in the 20th century.
Against this background, the annual conference will investigate different forms of literary self-reflexivity marked by technological innovations as well as various constellations through which literature has participated in technical discourses.Annual conference of the Friedrich Schlegel Graduate School of Literary Studies at the Freie Universität Berlin, in cooperation with the ICI Berlin and with support from the DFGThe event, like all events at the ICI Berlin, is open to the public, free of charge. The audience is presumed to consent to a possible recording on the part of the ICI Berlin. If you would like to attend the event yet might require assistance, please contact Event Management.
This is not a self-evident conjecture because most affect theories suggest to conceive of the social not primarily in terms of language, discourse and conceptual thought, but instead as an assemblage of bodies and their capacities to affect and be affected. Although this is a fruitful correction of existing bias towards overreliance on linguistic categories in the humanities and social sciences, it often oversteps the mark in its disregard for language. Language, in particular in a pragmatic sense and much like affect, is a genuinely relational category in its capacity to convey meaning. However, meaning is not restricted to propositions and denotations but critically involves connotative, associative, and bodily sources.
The conference Public Spheres of Resonance: Constellations of Affect and Language therefore assumes that language not only conveys, represents, and attributes emotions, but also has the capacity to affect and to establish affective resonance, in both consonant and dissonant ways. The conference will investigate this power not only for spoken language, but also for different types of texts as the constituencies of different public spheres (including counterpublics) in which the terms and conditions of social coexistence are reflected and negotiated, for instance politics, media, and the arts. The conference focuses on issues of belonging, the recognition and accommodation of difference, equality, and solidarity and investigates how affect and emotion interfere with, undermine, or fortify established and esteemed rules of political engagement.Programme
Thursday, April 27, 2017
Venue: ICI Berlin
Christinenstr. 18-19, Haus 8, 10119 Berlin
18.15 Welcome and Introduction
Anne Fleig & Christian von Scheve
Kathrin Röggla (Berlin)
Es ist die Sprache, stupid! Affekt im öffentlichen Diskurs
with simultaneous interpreting
While acknowledging the inevitable implication and interminable contest between truth and politics, Arendt attempts to make the case for a rigorous separation of truth-telling from political praxis, which is nonetheless supposed to operate within the framework afforded by factual and scientific truth. Today, given the intensifying political, and especially bio-political, consequence of the sciences, it is no longer clear that such a distinction is tenable. Since Arendt wrote, the involvement of politics and epistemology, of power and knowledge, has undergone an intensive interdisciplinary investigation that has transformed the university, in particular the humanities. Interrogating this entanglement of truth and politics, the conference will ask whether academic discourse ought to be held responsible for the current ‘post-truth’ on account of the relativism it is alleged to propagate. Or is this placing of blame itself symptomatic of the problem inasmuch as it fuels the widespread disaffection with established institutions – especially those traditionally expected to speak the truth?
As alarm is raised about the attrition of factual truth and the preponderance of ‘lying in politics’, to cite another essay of Arendt’s, the theoretical and historical precedents for such tendencies as well as the significance of the cultural and technical changes in the dissemination of news brought about by social media needs to be considered. And beyond the university and the media, rational-scientific and factual truth, it is important not to neglect the implications for truth and politics of the peculiar kind of truth-telling Arendt attributed to poetry.
The conference assumes that the insistence of such equally negative and positive, absent and excessive objects is constitutive for the aesthetics of comedy. In the world of comedy, things, bodies, and words develop a stubborn obstinacy: Inanimate things come to life, individual limbs turn against the organic whole of the body, words have quite literal effects. Especially film comedy – from the ‘quasi-bodies’ (Rancière) of slapstick to the odd semantics of screwball comedy, up to the new mutations of comical audio vision in digital media – is an inexhaustible laboratory of such a strange surplus negativity – a ‘disjunctive synthesis’ (Deleuze) of plus and minus, excess and lack. Film comedy adheres to a logic of nonsense in which coffee without cream is precisely non-identical to coffee without milk: the positive negative.
The conference aims to address these paradoxes of film comedy’s positive negativity from a variety of theoretical angles.Programme
Friday 5 May 2017
(Moderation: Drehli Robnik)
10:00 Sulgi Lie
10:30 Paul Flaig
Bergson’s Boffo Laugh
11:45 Coffee Break
12:00 Garrett Stewart
Syntactic Short Circuits, Comic Disjunctures:
Dickens, Bergson, Keaton – and Beyond
13:15 Lunch Break
15:00 Sulgi Lie
The Joys of Alienation. Charlie Chaplin’s City Lights
16.15 Coffee Break
16:30 Alexander García Düttmann
Melodrama and Laughter. On Visconti
17:45 Coffee Break
18:15 Gertrud Koch
The Comical Condition: Visual Strategies in Chris Marker
Saturday 6 May 2017
(Moderation: Daniel Eschkötter)
11:00 Christiane Voss
Pre-Cinematographic Objectivity or:
12:15 Coffee Break
12:30 Ute Holl
What’s so Funny About Doors? Towards a Theory of Structural Jokes
13:45 Lunch Break
15:30 Lisa Åkervall
The Humor of Auto-Tune: Voice Modulations in Digital Media Ecologies
16:45 Coffee Break
17:00 Damon Young
Zany, Sexy, Funny? Ironic Indeterminacy in Contemporary Media Aesthetics
18:15 Concluding Remarks
In the attempt to win viewers’ hearts and minds, various new film forms and practices are emerging in the networked spaces of the Web 2.0. These new types of videos actively engage their audience by inviting participation, and thus contribute to the formation of counterpublics and social movements.
However, the power of web videos remains a contentious issue, as it is often associated with problems such as misuse, deception, ‘clicktivism‘ or surveillance.
The conference will bring together international researchers and activists to discuss the political aesthetics, strategies, and impact of these new lm forms – in short, the power of contemporary activist videos.For longer version please see
This sequence of ICI core projects has inspired an extraordinary spread of individual and collaborative ventures, many of which have turned into ICI events and publications but are quite impossible to represent or recall in a three-day conference. The anniversary celebration will instead present a unique and necessarily limited constellation of diverse topics characteristic of the Institute’s interventions: Each of these themes, questions, and obsessions can be said to have played a decisive role at several junctures of the Institute’s history and represent a new point of departure.
The programme is parsed into nine different panels of varying formats, from lecture sequence to panel discussion. Each panel stages an encounter between ICI members, alumni, and friends who have not yet had the chance to engage with one another directly. These ‘fresh’ configurations are designed to prompt discussions that will create multiple trajectories for the three conference days and the ongoing work of the ICI Berlin.
Thursday, 29 June 2017
13:00 Welcome coffee
13:15 Introduction: Christoph Holzhey
13:30 The Bad Feminist: When Failure is Not Enough
Brigitte Bargetz, Rosa Barotsi, Ruth Preser, Sandrine Sanos
15:30 Coffee break
16:00 Literary Life
Pearl Brilmyer, Ben Dawson, Rupert Gaderer, Dorothea von Mücke
18:00 Coffee break
18:30 Genders in Space: Science Fiction, Cyborgs, and Alien Pleasures
James Burton, Silvia Casalino, Hania Siebenpfeiffer
20:00 Screening: No Gravity (Silvia Casalino, 2013)
Friday, 30 June 2017
11:00 ICI Yoga Lab
John David Rhodes (Registration required)
12:30 Lunch break
14:00 Errant Encounters: Decolonizing European Archives
Eirini Avramopoulou, Sarah Casteel, Ming Tiampo
15:30 Faut-il classer les savoirs? / Should One Discipline Knowledge? (English/French)
Ali Benmakhlouf, Monique David-Ménard, Christoph Holzhey, Zairong Xiang
17:00 Coffee break
17:30 Le deviazioni di Pasolini (Italian)
Manuele Gragnolati, Agnese Grieco, Davide Luglio, Filippo Trentin
19:00 Coffee break
19:30 Queer Visuality
Astrid Deuber-Mankowsky, Antke Engel, Anouchk Ibacka Valiente, Volker Woltersdorff, Zoya
Saturday, 1 July 2017
14:00 City, Twilight, Daybreak
Fabio Camilletti, Antonio Castore, Christine Hentschel, David Kishik
16:00 Coffee break
16:30 The Question of Universality
Daniel C. Barber, Bobby Benedicto, Bruno Besana, Nikita Dhawan
18:30 Closing Remarks
The aim of the conference is to celebrate the launch of the Center for Intersectional Justice, recall the story behind this initiative, and to provide an opportunity for social justice advocates and activists across Europe to connect. Opportunities, challenges, and steps ahead will be discussed.
Around what issues shall advocacy efforts be centered? How can the political obstacles be overcome? How can synergies, cooperation, and common goal setting be promoted with other organizations active in the field of anti-discrimination?
For more information please see intersectionaljustice.org
CIJ’s founder and executive director Emilia Roig will give the opening speech, followed by the keynote address by CIJ’s president Kimberlé W. Crenshaw.
This conference will explore the ways in which medieval literary, artistic, musical, philosophical, and theological texts perform, interrogate, and generate value from the complexities of return, with particular reference to its formal and temporal qualities. Reconsidering the practical and theoretical implications of return — a movement in time and space that seems to shape medieval culture in a fundamental sense — we will investigate the following questions: What shapes does return take, and how does it shape cultural artifacts of the Middle Ages? How does return (as fact or possibility) regulate the flow of time and the experience of human life? How can return as a final goal and return as a problematic repetition coexist? Is repetition simply identified with a state of sin, or can it lead somewhere? Reiteration, after all, can disrupt linear and teleological progress, but also empower it.
The interdisciplinary conference aims at examining Pre-, Re-, as well as En-actments that are not just based on artistic practices, but include social, medial, political, and activist phenomena. To what extent can artistic (P)reenactments influence – especially in terms of anticipation – political relationships and vice versa? To what extent is the theory of (P)reenactment capable of redefining the relationship between art and politics? Which role do cultural-historic preconditions play in particular courses of action and habits of perception?
Moreover, the conference aims at conceptualizing (P)reenactments beyond their definition as live performances by drawing on the discourses of media studies. (P)reenactments are to be understood as phenomena not only within artistic frameworks but are encountered in other social contexts as well.
Along with the temporal and spatial dynamics of (P)reenactments, their different affective potential has to be addressed also: In (P)reenactments, the capacity to move and be moved takes place between the poles of memory/history and vision(s) of the future. Comprehending (P)reenactments as affective events allows for a focus on aspects that have until now been overlooked by the research into reenactment, but which have acquired great significance within the field of affect studies.
The goal of this conference is to promote an interdisciplinary exchange on the various dimensions of (P)reenactment outlined above. Speakers are invited from various fields, including theater studies, media studies, literary studies, political science, and social sciences. In addition to promoting an interdisciplinary dialogue among scholars, the conference will incorporate artistic interventions and contributions from practitioners of (P)reenactment from various fields.