26-28 juin 2017 Paris (France)

S'associer : annonces pour constituer des panels

This research is concerned about two main points: public place and state of play (leisure) as an interaction in terms of case of Brazil and China. I intend to make some visual generalizations comparing types of interactions in public space where people “play” (case study of Sao Paulo and Shanghai) with account and equalize for climate, transportation culture infrastructure and urbanization (time-lapse videos or serial of photographs). The big city needs to cultivate "micro spaces" to solve the possible problems of 'no place to play'. And at the same time to classify “interactions” and investigate their role for public place and how people “play”. As I assume the "problematic" point is the lack of play space available for free integrated interaction between various groups. I will try to investigate how unplanned mixed-use heterogeneous public space gives a rise to community interactions and hence free play, and the destruction of this kind of urban place in favour or single use/auto-centric space makes spontaneous play less likely. Keywords: public place, interactions, Shanghai, Sao Paulo, play Subtheme: Public/private space and urban life/ Leisure, play, and recreation Contact : lena.kilina@gmail.com
The question of whether there is an ethics of place is fascinating and still holds some persuasive power when applied to East Asian civilizations. At present, the persistence of nationalism and totalizing ideologies and politics in this geographic region of Asia often seem to preclude thinking of “place” and “ethics” there in any other than narrow, conservative, or predetermined ways. Yet, in a longer and deeper inquiry into the ethical and civilizational background of East Asia, it is possible to realize that this was once a region in which a more cosmopolitan sense of ethics and place existed. This paper, in positing such a more extended inquiry, has arrived at this position by examining the thought in the works of two late nineteenth and early twentieth century aspirant literati, one from Korea, Pak Ŭnsik (1859-1925), and one from Vietnam, Phan Bội Châu (1867-1940). It thereby provides a miltidimensional means not only for questioning the centrality of the nation as the sole place or narrative focus of the history of this era, but also for grasping the dimensions of an ethics derived from a previously existing cosmopolitan sphere — the Chinese learning ecumene. I suggest, based on the sense of place and ethics conveyed in Pak and Phan's works, that the meaning of place particularly in East Asia, or perhaps anywhere, should include a sense of uncertain locatedness in the world. Keywords : Korea Vietnam East Asia Southeast Asia history ethics place cosmopolitanism Contact : Will Pore (willpore@gmail.com)
The materialistic dimension of Japanese language is characterised by the use of three different scripts– phonetic scripts of hiragana and katakana, and kanji. Because of the use of these different scripts, it distinguishes words by their origins. For example, words of foreign origin are conventionally written using katakana. But against this conventional use, Hiroshima and Nagasaki have been transliterated into katakana when associated with the atomic bombs. And since the nuclear accident in 2011, the word Fukushima has been also transliterated into katakana. What does this transliteration mean? Does it only imply the international recognition of these place names? There should be much more to this transliteration. This study will examine the transliteration of the word Fukushima used particularly in the newspaper media after the nuclear accident and suggest a psychoanalytical understanding to it. Jacques Lacan was once interested in the materialistic dimension of Japanese language – how the foreign origin of a word is reserved and cohabits with the Japanese native-ness when written using katakana or kanji but read by using the Japanese native sounds. Psychoanalytically speaking, the unconscious and parole never touch each other because the former is always repressed. But Lacan understood that the unconscious (the foreignness of katakana and kanji) was always exposed in the Japanese consciousness (parole) - there was no repression. Seen in this light, we can presume that transliterated words are not essentially internalised in their identity. For example, when written by using katakana, Fukushima seems to only represent the nuclear accident, radiation, contamination and the like – it no longer represents the geographical and cultural features of the place. Perhaps, Lacan would have said that through this transliteration, they lie about Fukushima without being a liar. It will be worth examining what Lacan could tell us about the transliteration of Fukushima. Fukushima ; nuclear disasters ; katakana ; Jacques Lacan ; psychoanalysis Contact : Yohei Koyama (606249@soas.ac.uk)
In recent days, young South Koreans call their country ‘Hell Joseon'. As Joseon references the feudal Joseon era, they think Korea is rather a hierarchical society in which only a few people have almost all of the wealth and this economic inequality can't be fixed. Therefore, as the title of the bestseller novel Cause I Don't Like Korea shows, they look for way out from Korea. On the internet there are many how-tos and some success stories of ‘escape from Joseon' and surveys show that growing number of people want to leave Korea since April 16, 2014 when the sinking Sewol ferry revealed Koreans were living in a precarity not only in terms of economic condition but also of public system in general. On the contrary, in Japan which also wrestling with poverty and income inequality especially across generations, there are no such tendencies. After 3.11 Earthquake, there seems to be increasing local patriotism in Japan and young Japanese are said to have ‘jimotoshikou‘ meaning they don't want to leave their hometown. As the bestseller book The Happy youth of a Desperate Country shows, they rather try to be and are satisfied with what they have although they live in a precarity because they think there is no possibility to escape from current situation. This paper will discuss how differently Japanese and Korean express their precarious life and imagine the way to overcome it comparing some important discourses and show that both of them can end up in new jingoism. Contact : Jeongmyoung Sim (yorito@gmail.com)
Vietnam is a mark in the memory of France about colonies at the end of the XIXe century and the beginning of the XXe century. Vietnam-France history in that colonial era has been greatly concerned by researchers at the macro issues. This research selects the status of ordinary Vietnamese as a starting point to observe events in the French colonial era. That was expressed through documents archived in Vietnam and France, especially, in the Overseas Archive of France (ANOM), specifically in petitions and denunciations..., personal letters... The archival documents written in Sino-Nôm during the period when Vietnam was under French colonization are the collection of documents that perhaps Vietnamese experts studying in the homeland and abroad have not explored. Those are the documents written in hieroglyphics originated from ancient Chinese civilization, which were used and somewhat localized by the Vietnamese through thousands of years. By the second half of the nineteenth century when the French gradually imposed multifaceted intervention on the territory of Vietnam, Sino-Nôm documents in Overseas Archive in France are evidence reflecting the status and lives of the Vietnamese people under social changes of the time. Furthermore, these were the documents that the French selected and brought home from Indochina, the entire records kept in the era of colonialism in Indochina. This meant that these Sino-Nôm documents contained issues about Vietnam that the French particularly concerned. The author found that the identities of the ordinary Vietnamese people, although little, the people are a fundamental and important factor to determine the appearance and quality of society. Key words: Archive documents; Sino-Nôm documents, Vietnam under French domination; Voice of the Viet Nam People. E-mail: hannom.vn@gmail.com
Indentured migrant labour was a system of labour circulation across the colonies during the colonial period. The use of the colonial population as a cheap labour for the development of the infrastructure, industrial and plantation work in undeveloped colonies was the purpose of this policy. In colonial India indentured migrant labourers were recruited by the French as well as British government. It provided immense opportunity to the lower castes people in the colonial India to escape from the acute poverty but paying the high price of leaving their roots where they had been living for centuries. In the same period the convict workers were being used to fulfil the need of workers in the infrastructure development of the newly colonised territories. At the end of the 19th century colonial India saw enactment of another law, namely Criminal Tribe Act 1871 ( CTA 1871), which gave immense power to authority to brand any person as a criminal and keep him or her under strict surveillance. Interestingly the CTA 1871 had the provision to keep such criminal population in a settlement and train them as industrial and agricultural workers, which had seen as a decriminalising process by British government. This paper will attempt to study and explore the linkages between the indentured migrant labour, convict labours and criminal tribe act 1871. This paper will also attempt to study how these three policies were used to fulfil the needs of labours for industries as well as for development of colonies. Though all three policies look different but serve similar purpose. This paper will also study how the convict labours were used for the development of various British colonies. This paper will also bring forth how the Criminal Tribe Act 1871 though aimed at to reform the group of people in colonial India who were indulged in crime, but ended up in creating stigmatised identity of these groups. Author : Shirish Athawale, Ph.D. Student at Indian Institute of Technology Bombay, Powai, Mumbai,India. Email: itsmeshirish@gmail.com
Sacred texts are central to many ritual performances in Vietnam but have mainly been studied from the vantage point of linguistic content - message (philology). In the context of the recent intensification of ritual practice in contemporary Vietnam, an examination of sacred texts through an anthropological lens can reveal how texts—and the scripts in which they are written—generate meaning in practice. The use of text in ritual performance in Vietnam results in a specific digraphic situation that evokes the complex history of written language in Vietnam and its impact on social life, especially religious belief. Based on data collected in a village in Nam Dinh Province over the last five years from work with two shamans, one using the national phonetic script Quốc ngữ and the other Hán characters, this paper explores digraphic practices and in particular, the choice to use a given script, as performances of particular notions of the sacred in contemporary popular religious belief. When examined from the angle of ritual performance, our analysis of digraphic practices in popular Buddhist and Taoist ritual reveals that each script has a specific relationship with the sacred that is rooted in different gendered ideas about personhood and community. Key words: Script, quốc ngữ, hán-nôm, writing performance, ritual, Vietnam. Main contact: Phan Phuong Anh, Department of Anthropology (paphan.anth@gmail.com)
L'enseignement de l'histoire, associé à celui de la géographie et de l'éducation civique, est considéré comme essentiel dans la construction et la transmission de valeurs et d'imaginaire communs, socle d'une présumée « identité nationale ». Dans un pays autoritaire comme la République populaire de Chine, il est essentiel que le curriculum produit au sein des instances politiques et éducatives nationales soit bien transmis au niveau local de l'école. Pourtant, même au sein de cet État autoritaire, la transmission est moins assurée qu'on ne pourrait s'y attendre (A. Jones, 2007). L'objet de notre propos sera de montrer quels sont les cadres normatifs, pédagogiques et matériels qui permettent à l'État chinois d'assurer au mieux la transmission du curriculum prescrit jusque dans les classes. A partir d'une recherche sur le terrain et de nombreux entretiens, nous montrerons que l'espace de liberté accordé aux professeurs laisse peu de marge à l'interprétation des contenus des programmes d'histoire, mais promeut au contraire l'innovation dans la manière de transmettre ces contenus. On s'attardera sur un objet très peu étudié que sont les contenus des examens de fin de collège (zhongkao, 中考). Les examens permettent d'actualiser les programmes d'histoire en les inscrivant dans un présent politique : les références au « rêve chinois » et à « la renaissance du peuple chinois » parsèment les questions posées aux élèves, et permettent d'actualiser année après année l'interprétation des évènements historiques, au contraire des manuels scolaires, renouvelés moins fréquemment. Dans un pays où la place de l'examen est centrale, cela permet de canaliser l'enseignement en classe plus sûrement que par toute autre forme de contrôle oppressif. Mots clés : Chine, Enseignement, Histoire, Examens, Identité nationale Contact : Yves Russell (yvesrussell@gmail.com)
La troisième session plénière du 18e Comité Central du Parti communiste chinois s'est tenu du 9 au 12 novembre 2013, à l'issu de laquelle a vu jour la politique du « strict contrôle de la croissance de la population dans les mégapoles » (yankong teda chengshi renkou guimo). Cette politique a été relayée par les autorités de Pékin, qui ont déclaré en 2014 l'objectif de limiter sa population à 23 millions d'habitants d'ici 2020, tout en avançant le discours imputant les « maladies urbaines » (les embouteillages, la pénurie d'eau, la pollution et la crise du logement, etc.) à la surpopulation. Trois méthodes sont mises en œuvre afin de contrôler l'augmentation rapide de la population : d'abord le contrôle par l'emploi (yiye kongren) qui consiste à délocaliser les industries « bas de gamme » en dehors de Pékin, et par ce biais, à pousser les travailleurs dans ces industries - dont la plupart sont des travailleurs migrants ruraux - à quitter la capitale. C'est ainsi qu'en 2014, le gouvernement du district de Xicheng a décidé de déplacer le marché de gros de Zoo de Pékin, un marché de l'habillement d'une superficie de plus de 300000 m2 qui comprend 13000 stands et plus de 30000 personnes. Deuxièmement, le contrôle par le logement (yifang guanren), visant à examiner de manière consistante l'identité de locataires en colocation, notamment ceux à faible revenu et qui habitent en sous-sol, aussi nombreux qu'invisibles. Enfin, il s'agit du contrôle par la scolarisation (yijiao kongren), qui se traduit dans le durcissement de la politique scolaire vis-à-vis des familles migratoires non-détentrices du hukou de Pékin et la campagne de répression à l'encontre des écoles privées sans licence d'établissement qui accueillent des enfants de travailleurs migrants ruraux. C'est dans ce contexte que nous proposons une étude portant sur la politique scolaire à l'égard des enfants de travailleurs migrants ruraux, du point de vue de sa mise en œuvre concrète par les agents des gouvernements locaux du district, les travailleurs migrants ruraux et les directeurs des écoles privées destinées aux enfants de travailleurs migrants ruraux. Basée sur une enquête exploratoire en octobre 2016 à Pékin dans dix écoles privées (reconnues ou non par l'Etat) situées dans six districts (Haidian, Chaoyang, Changping, Shijingshan, Daxing, Shunyi), cette étude met en lumière la diversification des interprétations de la politique scolaire par les gouvernements locaux au niveau du district, en fonction du nombre de leur population et leur localisation géographique centre/périphérie, conduisant à des formes de tolérance ou d'hostilité vis-à-vis de ces écoles. Les familles migrantes oscillent entre le retour au lieu d'origine (laojia) ou à persister à vivre à Pékin. On constate également la multiplication des pensionnats privés au Hebei (notamment à Yanjiao et à Gu'an, proches des banlieues pékinoises), accueillant des enfants de travailleurs migrants ruraux. La politique du « strict contrôle de la croissance de la population » affecte de manière différente le recrutement des écoles situées dans différents districts. Face à la diminution du nombre d'élèves et à la répression du gouvernement, certaines directions d'écoles mobilisent des ressources (médias, ONGs) pour y résister ou négocier. D'autres adoptent une attitude de repli et préfèrent garder un profil bas devant un gouvernement qui tolère leur existence. Mots-clés : travailleurs migrants ruraux, ségrégation scolaire, urbanisation, Chine, enquête ethnographique Contact : Charline.zhou@gmail.com
War on terrorism, inaugurated in the backdrop of 9/11, remains unresolved. Afghanistan is not stable, nor is Pakistan, in the post-election scenario. The steady deterioration of law and order in Afghanistan harks back the old question: whether terrorism is dead or resurgent? Is Afghanistan likely to collapse into Taliban clutch? One of the grave challenges to long-term stability is the presence of Jihadi elements and sanctuaries, along the southern borders with Pakistan. The displacement of three to four million Afghan refugees raises a fundamental issue of security and stability, along Afghanistan borders. Given the limited capacity of Afghan government to absorb destitute, landless Afghan which continued from 1980, the greatest challenge in the region-is offering of human security to the float some elements. Majority of the estimated one million registered Afghan refugees in Iran live in urban areas. Only a limited number chose to repatriate to Afghanistan due to her limited absorption capacity, lack of basic opportunities and social services. The crisis in Post-Taliban Afghanistan is manifold: security, governance, border management and countering Taliban and other insurgents, which feed on drugs and narcotics. With a weak and fragile state structure, albeit democratically elected, Afghanistan is floundering into corruption, poor accountability, violation of human rights and trade in illegal narcotics. The paper would examine the strategies against terrorism, both at regional and global levels, and analyze the broader issues of human security and development. Contact: akdatta112@gmail.com
Conflict, violence and terrorism have splurged Asian politics for long span. With gradual marketization and globalization of economy, Insurgent and terrorist groups and their cohorts have not only subverted the state structures and the process of democratization; they promoted drug-trafficking, money-laundering and cross border insurgencies in the fabric of South and South East Asia. Whether it is in Thailand, Malaysia, Indonesia, Burma, Vietnam or Afghanistan and Pakistan, the proliferation of multiple insurgent activities have destroyed the economic structures and subjected the political stability to extreme strains. The Al-Quaidaization of South and South East Asia whether by Islamic groups or local insurgents is the root cause of instability and violence in Asian politics. Military or state imposed solutions to non-state violence cannot go a long way, unless it is mixed with more consensual and sensitive responses to socially- embedded complex hierarchy, which is prevalent in the existing state system and social relations. The paper would argue that conflict and violence are product of both intra- societal and inter- societal pulls and pressure. Globalization and marketization have laid bare the whole issue of arms trade and insurgent groups have consolidated their stranglehold all over Asia-Pacific Contact : akdatta112@gmail.com
This paper discusses the ideologically radical TVs in Indonesia. TVs with this characteristic are generally performed with the face of Islam. Nevertheless, the interests of strengthening their ideology seem to have influenced their programs. At least in Indonesia there are three prominent radical TVs, namely Rodja TV, TV Insan, and Yufid TV. All three are Muslim media whose ideology is Salafi—going back to the traditions of the early Muslims followers-- which seeks to build the power of the group through the display of da'wa (Islamic communication). Hence the question arises how these three TV stations with their radical ideology based on salafi build power in Indonesia? In other words, what principles of their social ideals? To what extent the relationship between their salafi ideals distributed socially? What kind of programs they have in order to build resistance to the ideology of others? This paper uses the theory of ideology and power (Branston and Stafford, 2003: 117) who believe an ideology plays a key role in building power. There are three elements of ideology, namely: 1) socially oriented ideal, 2) the relationship between the ideals distributed socially, 3) the natural and understandable appearance of the idea as a form of contestation. The object of the study is first Rodja TV, which pioneered in the early 2005 in the form of a community FM radio. It is an Islamic TV based on Salafi that focuses on Islamic studies. Studies include faith, religious, social, economic, and others. Second, Insan TV established in 2011 under Insan Media Propagation foundation which engaged in da'wa (Islamic communication) and social aspect. ThisTV broadcasts Islamic programs via satellite television and streaming analogy. Third, Yufid TV which is part of the Yufid Network. It is active in presenting videos of Islamic education, Islamic studies, short stories, and Islamic advices. Research shows that the three TVs are carrying the idea of textual and orientation of the past in bringing about social religious missions. Second, the idea built in TV was linked to the strength of a growing of Salafi congregation in social life as a support base. Third, the programs basically build a salafi ideology. For example, Rodja TV shows its TV identity by being anti-Wahabi radical, anti-radicalism and terrorism, and delivers social assistance to victims of disaster. Likewise Insan TV, such as programs of Friendly Islamic Youth with rigid salafi viewpoint. They qualify long trousers, beard and veil as the characteristics of Islamic values. While in Yufid TV, for example, there are programs such as Three Minutes Must Embrace Islam, Know Salaf, Earth Flat or Round, and others. These programs are built with textual perspectives, so that leads people to reject anything outside Islam from the West. Yet at the same time they are actually using the media as a product of modernity. Thus, this paper proves that TVs with the ideology of radical salafi appear as if in the face of pure Islam. They followed the life of al-Salaf al-Salih (early followers of Islam). But their existence is loaded with ideological interests in an effort to confirm their existence in the religious arena in Indonesia. Keywords: Radical, TV, community, salafi, and ideology. Contact : Andi Faisal Bakti (amfabak@gmail.com)
Nguyễn Mạnh Tường, French-educated and among one of the first waves of students in France, is generally known for his participation in the Nhan Van Giai Pham affair and his defense of the freedom of creative expression. This freedom, traced as early as his first creative text in 1937, Sourires et larmes d'une jeunesse, is constant and recurring; we see his conviction of an “internal freedom” that spans the 50 years of his career, up to his last published work, Un excommunié (1992), where he is recounts his exile and abandonment within his own country. This study speculates the different aspects of this freedom as intimated in his first and last texts, from its ‘serendipitous' overlapping with the Nietschean free spirit to its loyalty to Montaigne's rejection of a systemic philosophy. In this sense, it offers an alternative understanding of Vietnamese youth in France during the early 20th century. Rather than traveling to France to learn and participate in anticolonial activity like his peers, Nguyễn Mạnh Tường makes up a class of Vietnamese intellectuals who was well aware of the colonial situation but not weighed down by its binaries, and looked toward the worthwhile extension of political and social boundaries. Contact: Yen Vu (ynv2@cornell.edu)
Pays au vieillissement démographique particulièrement avancé, le Japon a de longue date préparé la transition démographique à laquelle doivent faire face la plupart des pays développés. Prenant le contre-pied d'une culture de la préretraite, le Japon a mis en place une politique active de promotion de l'emploi des seniors. Le taux d'emploi de 85,9% des travailleurs masculins de 55-59 ans et de 72,9% des 60-64 ans (Cabinet Office, 2016) en est la conséquence la plus visible. Cette contribution propose d'analyser l'évolution des mesures publiques de promotion de l'emploi des seniors développées depuis les années 1960, en portant une attention particulière aux dispositifs de lutte contre la discrimination liée à l'âge. Dans un second temps, nous étudierons les pratiques de gestion des seniors développées par les entreprises, notamment après les années 1990, en mettant l'accent sur l'importance accordée au critère d'âge dans la gestion des salariés au Japon. Enfin, nous verrons en quoi les discriminations dont sont victimes les « kōrei furītā » (travailleurs seniors évoluant sur le marché du travail précaire) soulignent les limites des dispositifs pour l'emploi des seniors et apparaissent comme un obstacle à l'élaboration de la « Société d'actifs à vie » (shōgai geneki shakai、 生涯現役社会) souhaitée par le gouvernement japonais. Contact : Julien MARTINE (julien.martine@univ-paris-diderot.fr)
La réception transnationale de la musique pop sud-coréenne (« K-pop ») dépende beaucoup des médias sociaux et de leurs usagers, surtout des fans pouvant produire activement des contenus, et favorisant la distribution, promotion et valorisation de la K-pop. Avec la montée en puissance progressive des K-pop fan-youtubeurs francophones produisant des vidéos de réaction, cover dance/song, challange et de JT humoristique, certains d'entre eux tels que Hongik Station sont devenus des médias à part entière et jouent le rôle des « intermédiaires culturels » entre K-pop et son public. Cette présentation, en reposant sur une enquête semi-directif des Hongik Station, de fans de K-pop et d'acteurs de l'industrie en 2016, et sur une analyse de leurs vidéos, tente d'explorer les vidéastes français se livrant à des activités de création, d'édition et de diffusion de vidéos pour d'autres fans faute de sources d'information francophone, et leurs relations avec d'autres acteurs de l'industrie K-pop. Mots Clés : K-pop, fan, Youtubeur, intermédiaires culturels, Digital labor, culture participative, vidéastes La première apparition du mot « Real-Variety Show » dans les émissions sud-coréennes remonte à l'année 2006, à la sortie de l'émission « Infinite Challenge » (« 무한도전») diffusée sur la chaîne MBC, qui est toujours considérée comme l'origine de « Real-Variety Show » sud-coréen et le modèle des émissions de divertissement sud-coréen d'aujourd'hui. Bien que ce nouveau modèle d'émission partage quelques caractéristiques des émissions de télé-réalité occidentale comme le non-scénarisé et la mise en situation des jeux et des défis, il porte un caractère identique lié fortement à la vague sud-coréenne. Inventée par les médias chinois vers la fin des années 1990, la vague sud-coréenne a vu son influence sur la télévision chinoise principalement avec les séries télévisées mais maintenant avec ce modèle de Real-Variety Show. Par contre, en sortant de la tradition de diffuser les émissions coréennes à la télévision chinoise, la Chine a commencé à produire les émissions d'adaptations de Real-Variety coréen dans un contexte chinois. La comparaison basée sur une analyse télévisuelle entre l'émission de real-variety show coréen « 아빠 !어디가 ? » (Papa, on va où ?) et son adaptation chinoise « 爸爸去哪儿? » se discuterait dans cette présentation. Contact : Woojin NA (skdnwls@hotmail.com)
Cet exposé sur le néo-confucianisme de l'Asie orientale commence a la base par l'étude du système international de l'Asie orientale prémoderne. Ensuite, cela consiste à rechercher ses valeurs et ses fonctions réelles. On va s'attarder en particulier sur le néo-confucianisme qui est devenu une philosophie universelle des pays d'Asie orientaux depuis le XVe siècle, celui même qui s'est servi de moteurs idéologiques pour créer " un ordre " dans le monde. On a trois questions centrales pour entamer cette recherche. La première est pourquoi on a essayé d'appliquer le néo-confucianisme dans le système international qui ne connaît pas la morale et qui reste toujours dans un état anarchique depuis le début de l'histoire ? La deuxième est quel rôle a joué le néo-confucianisme dans la reconfiguration des relations internationales de l'Asie orientale depuis le XVe siècle? La troisième est quel était le résultat et quelle était la réalité de la création des relations internationales pour la pensée néo-confucéenne ? Il s'agit inévitablement de la recherche du système tributaire autour de l'Empire du Milieu qui est complétement distingué du système international européen basé sur la souveraineté égale. S'agissant du domaine de recherche, c'est d'abord l'Asie orientale du XVe siècle au XIXe siècle. C'est parce que pendant ces quatre siècles-là on a réincarné le système tributaire sino-centrique le plus récent à l'aide des idées néo-confucéennes. Mais dans cette recherche, on se concentre surtout sur les relations de l'Empire du Milieu et de la Corée, parce qu'il est le berceau du néo-confucianisme et elle est une des nations les plus fidéles aux valeurs néo-confucéennes de l'histoire mondiale. Finalement, cet exposé nous permettra de faire connaissance avec la vision du monde néo-confucéenne et de la comparer avec celle, européenne, qui a débouché sur les relations internationales modernes dont on profite aujourd'hui. Keywords: Néoconfucianisme, Système tributaire sinocentrique et Vision du monde néoconfucéenne. Contact : tkdman88@gmail.com
Commonly denoting the complex interplay of different cultures in hope of attaining constructive integration, Transculturalism, for a social scientist, is a social phenomenon that extends through the paradigms of culture and it's varied interpretations across disciplines, and thus, can be a potential solution to problems that arise relating to one's identity. With the advent of everyday disappearing borders, movement of people for varied reasons has become easier and more frequent. With the paucity of relevant information, it is difficult to gauge into the magnitude of problems that arise relating to migration and the following assimilation process. The entailing research paper makes a conscious effort to sediment the understanding of transculturalism in the social practices and talk of it as a potential panacea to some of the crucial problems like immigrant integration and minority rights. It investigates the plurality of India, and studies the patterns of immigration and the issues faced both by the host country and the arriving communities. The research scrutinizes the aforementioned nation in because India is ethnically very diverse, and yet lacks the political will to include immigrants and minorities for better integration. Encompassing the broad themes of transnational and transcultural exchanges, the paper proves to be pertinent to the theme of the Conference. Contact : purnima.kajal@kcl.ac.uk
This is a study of the Nguyen palace manuscripts and their performance in shaping the dynasty's bureaucratic operation. It argues that chauban硃本 (Vermilion records) and other bureaucratic documents play a crucial part in the Minh Menh's political project in defining early nineteenth century Vietnam's political identity. Not only are they recognized as a medium of communication, but more significantly, a political institution and symbol of authority. Their dramatic evolution between 1802 and 1841 lays the foundation for emerging new political landscape where manuscripts involves as part of the state-building, especially their association with political institutionalization and standardization. Such Institutional transformation is deeply imprinted in the formalization and standardization of the bureaucratic manuscripts, including their structural organization, paratexts, sealed marks, iconographic decoration, layouts, and emperor's vermilion notations. These designed structures and arranged textual organization create a distinctive visual representation under which state's textualization and manuscript's performance is closely connected, and signify a prominent character of the Nguyen bureaucracy. Keywords: Vietnam; Nguyen dynasty; political history; manuscript culture; dynastic historiography Contact : liemvuvn@gmail.com
The kangany system in colonial South and South East Asia oversaw Indian migrant labor in India, Sri Lanka, and Malaysia from the nineteenth century onwards. Kanganies played a vital role in the push and pull factors which contributed to Tamil migration to British Malaya via Tamil Nadu, India and Sri Lanka. Previous research revisions European intervention and the British colonial framework as responsible for Tamil migration to Southeast Asia during the late nineteenth century onwards (Sandhu 1969, Miles 1982). Recent research from Heidemann 1992 has put question marks behind this reigning thesis. My research chooses this approach and asks, “How were kanganies the vital lifeline between the colonizer and the colonized? Kanganies, as the middle men, fostered their own agency to bring Tamil labourers to Malaya by navigating the colonial system to impact colonial categorizations put onto Indian and Sri Lankan migrants to Malaysia. Government Orders and Files of the Colonial Office from the India Office London are rich primary source materials to review the kangany system. Through a comparison of this system, I can revisit notions of migration, diaspora, and the imagined community of the South Asian population in Malaysia. How did kanganies utilize their own agency to rise in social status (shudra caste and adi dravida caste networks) among their peers? How did sub-ethnicity (Indian Tamil, Sri Lankan Tamil, Malayalee) function as a new caste identity formation? Through a critical re-evaluation of this system, this paper will explore how South Asian communities navigated the colonial system to change the course of their lives, leading to the development of new diasporic experience within the Indian Ocean realm. I will reevaluate the aforementioned source material through a bottom-up examination of kangany navigational patterns within the colonial system. This will provide a new point of analysis. Thus, we can come to understand the dynamic dualism between the colonial system and agency. This fostered the imagined community during the kangany era of the late nineteenth century to the mid-twentieth century. Contact : Kristina Hodelin-ter Wal - k.hodelinterwal@let.ru.nl
This paper looks at the textual negotiation of Bengali visitors and migrants with/in Japan during last century to interrogate the cultural migration of Bengalis in/to Japan. It investigates the ways and means of cultural translation in between Bengal/Bangladesh and Japan through textualization of/by such ‘cultural' migrants. Bengalis have textualized Japan for more than a century. Reputed Bengalis like Rabindranath Tagore, Rashbehari Bose, and Horiprobha Basu Mallick, traveled to Japan in early twentieth century and wrote narratives on Japanese society. Contemporary authors and filmmakers have also composed texts linking Japan with Bangladesh (e.g. A Ahmed, 2015; Z Hossain, 1995; T Mokammel, 2012). Through analysing the literary and film texts as well as the ‘subjects' of these films and books, the paper explores the Bengalis' way of cultural translation which are connected to the process of cultural migration. I ask how such processes interact in a site like Japan throughout the twentieth century and beyond. I apply ‘Trans-Asia' as method of understanding —a method that has been instrumental in Asian cultural studies during last decade or so. I thus investigate how the individual memory of such migrants contributes to the social memory of the two national/regional communities of Asia during last century. Contact: zhraju@gmail.com - Zakir Hossain Raju (Independent University, Bangladesh)
La féminisation de l'immigration internationale en France est une situation confirmée par les statistiques nationales : en 2012, la France accueille 2 864 237 femmes immigrées, contre 2 736 019 hommes, et seuls 48,8 % des immigrés sont des hommes selon une autre mesure. Pour la même période, la forte immigration féminine d'origine chinoise explique principalement le fait que 59 % des immigrés originaires d'Asie sont des femmes contre 51 % pour ceux originaires d'Europe (INSEE). Comment expliquer cette nouvelle situation démographique où de plus en plus de femmes chinoises immigrent seules en France ? Dans cette communication, nous discuterons d'abord de quelque-uns des problèmes conceptuels posés par le genre de l'immigration : nous revisiterons ainsi le cycle d' « organisation-désorganisation-réorganisation » proposé en premier par l'École de Chicago, et comparerons le terme de « diaspora chinoise » avec la théorie du transnationalisme, qui tentent chacun à leur manière d'expliquer les liens entre le pays d'accueil et de départ pour les migrants chinois comme réponse à la mondialisation. Nous mobiliserons ensuite les théories de l'intersectionnalité pour nous pencher sur l'articulation entre classe, race et sexe quant à l'étude de l'immigration, chinoise en particulier. Dans un deuxième temps, à partir de mes enquêtes menées depuis 2014 auprès d'un groupe de grévistes sans papiers chinoises à Paris, nous allons étudier l'impact du genre et du travail sur les trajectoires migratoires et les insertions socioprofessionnelles des chinoises en France. Mots clés : genre ; migration; travail ; Chinoises ; intersectionnalité Contact : xiaoyi0420@gmail.com
Before Murata Minoru and Mori Iwao's adaptation project ‘Tsubakihime' caused a public scandal in Japan in 1927, its source novel, Dumas, fils' ‘La Dame aux Camélias,' had already formed the basis of a stage play, Verdi's opera ‘La Traviata' as well as various international film adaptations as ‘Camille'. The novel and play had been translated into Japanese in the early 1900s along with the release of recordings of the opera, and some filmic renditions had been shown in Japan in the 1910s and 1920s. For this paper I analyse extant resources of this lost film such as the script, publicity images, the radio play and the music scored for performance in the cinemas at the time. Following Hutcheon's (2006/2013) contextual approach to the process of adaptations, I thereby shed light on the intermedial practices of the Japanese film industry in the silent period and how the different media involved utilised the cultural capital of preceding adaptations familiar to Japanese audiences to promote and ‘localise' the narrative – until the star power of the lead actress performing the role of Marguerite brought the production to a halt. Contact : k_fooken@soas.ac.uk
My dissertation is about an upland community that lives in a National Park in Northern Thailand. I highlight the ways the Lahu respond to the Thai state's ecological management program through developing new practices in the context of environmental constraints, and imbuing them with meanings that speak to both traditional and state centered ideas about the environment. Conservation stories in Muser hills indicate that, in protected areas, conflicts over environmental discourses cannot be reduced to a simple standoff between two opposing sides - the state and local tradition - but rather can be seen as a process of compromise, combination and negotiation among many discourses. These marginalized people also pursue and capitalize on social and economic opportunities to generate sympathies and alliances, and pursue novel forms of commerce as their conservation efforts are closely associated with their sustained participation in trading activities at their market space. My work, thus, explores how the Lahu exert a powerful sense of agency for themselves in the face of rigid national environmental policies that are often not in their favor. By identifying and analyzing their complex responses to these policies, I argue that environmental discourse of the state has been the catalyst for the emergence of a new way of being Lahu. By asserting their position as rightful residents in the forest - through the generation, adaptation and mobilization of environmental knowledge - they appropriate and transform nationally-defined ‘protected forest zones' into sites of ethnic and cultural production. Looking closely at local responses to various state policies, I find that the Lahu's self-empowerment rests in new discursive regime of ecological knowledge. Key Words: Local Knowledge, Environmental Politics, Protected Areas, Conservation, Livelihood, Identity , Thailand Contact : Dung NGUYEN QUANG apolloglory@gmail.com
Debates over China's foreign policies tend to be conceived more or less along two alternatives, namely either China is seen as a reliable partner of international community or a revolutionary power that poses a threat to established international order. This in case of the islands around its coast - from islands in the South-China Sea to the Senkaku/Diaoyu Islands located between China and Japan - means that China is interpreted to be cooperative if it does not question the status of these islands, but interpreted to pose a threat for its neighbors if it exercises sovereign authority over them. The contention of this paper is that the tendency to interpret China's acts according to such a binary scheme is misleading as it conceals the wider repertoire of strategic options that China may be taking and thereby provides an impoverished understanding of China's diplomatic/strategic reality and the stakes in the political ‘games' of East Asia. In order to make our point we use previous examples from China's foreign relations offering analogies that highlight alternative objectives China may be pursuing. Finally, in addition to these, we offer additional historical examples of states dealing with their conflicts over islands in order to highlight that there are further conceivable ways of managing conflicts over Islands. Contact : akoskopper@gmail.com
En ce qui concerne les Comptoirs français de l'Inde, les périodes glorieuses de Dupleix (1742-1754) et de Suffren (1782-1783) sont bien étudiées dans l'historiographie française et assez bien connues, tout comme les Compagnies des Indes orientales successives. Par contre, sur les périodes 1765-1778 (Ancien Régime 1 : Law de Lauriston et Bellecombe) et 1785-1790 (Ancien Régime 2), on trouve peu d'études, par ailleurs disparates et présentant des lacunes. Durant ces périodes, les Britanniques remportent des victoires à Plassey (1757) et Buxar (1764) et les impôts levés dans les provinces conquises de Bengale, Bihar et Aoudh leur permettent de joindre à leur puissante marine de nombreux régiments de cipayes recrutés localement et d'étendre progressivement leurs possessions dans le Sud indien. Cette situation désespère beaucoup le nabab Tippou Sultan qui, malgré ses premières victoires et sa farouche résistance, sera finalement vaincu et tué en 1799, car abandonné à lui-même par les Français, d'abord liés par les traités de 1783 et de 1786, et plus tard empêtrés dans les mouvements révolutionnaires. En application du traité de Versailles, les Comptoirs passent le 1er février 1785 sous pavillon français, avec du retard en raison du problème soulevé par le sort de Trincomalé (Ceylan). Pour cette période 1785-1790, notre communication essaie de combler quelques-unes de ces lacunes. Elle présente les actions des Autorités françaises successives, après le transfert du Gouvernorat général à l'Ile de France (Maurice), et les problèmes rencontrés jusqu'à l'arrivée à Pondichéry des nouvelles de la Révolution française, le 22 février 1790. Contact : Gobalakichenane Gobal - ggobal@yahoo.com
This presentation will analyze how some selected Middle Eastern political leaders from Egypt, Iran and Saudi Arabia perceived and reacted to China's growing influence in their region from 1992 to 2015. Three geostrategical evolutions justify the choice of this specific time-period: Firstly, it was during those years that the international community realized that Chinese growth had become a new consistent feature of global politics, and was not a passing phenomenon. Secondly, 1992 was the first year when China was holding embassies in every single Middle Eastern country. Lastly, the fall of the Communist Bloc in the early 90's left a political vacuum in those countries, one that could potentially be filled by China's growing influence. As a consequence, Middle Eastern leaders started to strengthen significantly their diplomatic and economic ties with China. On their side, Chinese leaders increased the involvement of China in the region, with the specific goals of promoting political stability and securing its strategic interests, the latter being its access to the large quantities of energy resources and to the maritime trade routes that run through the area. Contact : Roie Yellinek roie.yellinek@gmail.com
Pour constituer un panel : Quand on parle de l'histoire moderne du Vietnam, les gens pensent souvent à un pays plongé dans le sang et les bombes dans les années 1960 et 1970. La guerre du Vietnam a augmenté à partir de 1965 avec l'intervention directe de l'armée américaine et de ses alliés dans le sud du Vietnam. C'est au cours de la période la plus difficile de la guerre, que la musique typique moderne Saïgonnaise a prospéré, et une constellation de compositeurs et chanteurs qui ont fait des années 1960 et 1970 l'apparition et l'âge d'or de la musique du sud Viêtnam. Héritant de la tradition vietnamienne de la musique folklorique, le trésor de la musique reformaté avant 1945, ces compositeurs talentueux enrichissent et embellissent la vie musicale du Sud Viêtnam en créant une école de musique moderne Saigonnaise diversifiée dans les styles, les thèmes et les types. Ces chansons ont été écrites en utilisant les rythmes du tango, la rumba, la valse et le rythme du boléro sur des sujets allant de l'amour romantique, l'amour paternel, l'amour patriotique, la nostalgie, la tragédie de la guerre, la destinée humaine, et le mouvement anti-guerre. Tous les degrés de l'individualité étaient manifestement contre un arrière-plan artistique basé sur la beauté en constante évolution de la nature. La prolifération de ces chansons a animé la vie musicale du peuple saïgonnais et les a aidé à trouver des moments de paix et de détente au milieu des difficultés d'un pays en guerre, en abordant une vie plus positive et plus digne d'être vécue au cours de la lutte pour la paix. Le présent document entend présenter différents aspects de la vie musicale de Saigon entre 1960 et 1970. Les produits artistiques de la période mentionnée, que l'on croyait perdus et oubliés au moment où le Vietnam a connu des difficultés après 1975, ont survécus et ont été redécouvert, laissant des empreintes impressionnantes de la vie des Vietnamiens et sont ainsi devenus une perle culturelle précieuse dans la culture asiatique. Mots-clés: Saigon, vie , musique modern, chansons, amour, guerre. Contact : lyquyettien@yahoo.fr
Au cours des dernières décennies, les mariages transnationaux sont devenus un phénomène commun dans les pays d'Asie du Sud-est. Le Vietnam en particulier, a connu une augmentation du nombre de ses femmes qui se marient avec des coréens, des chinois, et des taïwanais. Les femmes vietnamiennes de statut social différent ont choisi d'épouser un mari étranger dans l'espoir de trouver une vie meilleure. Cette tendance est particulièrement répandue chez les femmes de familles pauvres. Certaines sont chanceuses et trouvent la bonne personne et le bonheur, mais pas pour toutes. Les malchanceuses sont souvent maltraités, parfois si sévèrement qu'elles sont poussés à se suicider. Pire encore, leurs douloureuses situations suscitent rarement la sympathie de la famille du mari. Au contraire, elles sont stigmatisées, comme des femmes matérialistes et mercenaires, uniquement soucieuses de l'acquisition de la richesse de leurs maris. Les médias ont également contribué à ce stéréotype péjoratif, dépeignant souvent ces femmes comme des «chercheurs d'or». Ce document explore les questions suivantes dans un effort pour mieux comprendre ce phénomène: Quels sont les facteurs sociaux et économiques qui obligent les femmes vietnamiennes à rechercher un mariage transnational ? Quels sont les facteurs qui déterminent le succès ou l'échec de ces mariages ? Quel rôle la tradition, la culture, l'éducation et les préjugés sexistes jouent ils ? Que peut-on faire pour assurer le succès des mariages transnationaux ? Au titre de cette analyse, l'auteur espère qu'une meilleure compréhension des facteurs qui motivent et influencent les mariages transnationaux atténuera les difficultés éprouvées par les nombreuses épouses vietnamiennes malchanceuses qui se trouvent dans un mariage si douloureux que leur seul recours est le suicide. Mots-clés: mariages transnationaux, bonheur, épouse, stereotype, facteurs, succès. Contact : lyquyettien@yahoo.fr
Pour constituer un panel : Depuis les années 2000, le Vietnam a accueilli des institutions étrangères en mettant en place des programmes dans les universités vietnamiennes. Quelque 100 institutions étrangères ont participé, et leur présence dans les établissements du Vietnam a diversifié l'environnement local de l'éducation, et créé des opportunités pour les apprenants locaux, enseignants et administrateurs par ces contacts, et d'améliorer leur niveau de compétence. Cela se traduit par les employeurs locaux ayant plus de choix pour recruter des candidats qualifiés. En dépit de ces résultats positifs, les problèmes existent toujours. Tous les partenaires étrangers ne sont pas prestigieux, et certains de leurs programmes ne sont pas accrédités. La qualité des diplômés de ces programmes ne prouve pas complètement les avantages de ces programmes par rapport à ceux des meilleures universités locales. En outre, leur coopération n'a pas mis les universités locales en concurrence avec les institutions régionales en termes de qualité et de la recherche. Ensemble, Vietnam et ses partenaires étrangers doivent renforcer le système, améliorer leur prestige, et contribuer au développement socio-économique du Vietnam. Mots-clés: éducation, local, transnational, qualité, problèmes, résultats, coopération. Contact : Ly QUYET TIEN - lyquyettien@yahoo.fr
In the absence of a vibrant art market in Myanmar, especially during the socialist period from 1962 to 1988, illustration was the principal site of avant-garde pictorial experimentations. It was in fact the site of genesis of modern Burmese art. The illustrations by Bagyi Aung Soe (1923–1990), leader of modern Burmese art and Myanmar's most prolific illustrator in the 20th-century, were disseminated to all strata of the society throughout the country via the medium of monthly periodicals in which they were featured. Approximately 6,000 of these illustrations have been identified and documented on aungsoeillustrations.org, an open-access online database funded and hosted by the Nanyang Technological University. It aims to conserve this intellectual, cultural and artistic heritage of Myanmar, to activate its memory and to ultimately usher in the rethinking and rewriting of the history of modern art in Southeast Asia through a revision of the significance of illustration – an often sidelined medium deemed “commercial” as opposed to fine art – in this part of the world. An Open-Access Online Database of a Modern Burmese Artist's Illustrations: Research & Public Education will address the database's potential for research and public education on the topic of modern art in Myanmar and Southeast Asia. Disciplinary field: Art history Keywords: Myanmar, Southeast Asia, Art history, Illustration, Digital Humanities, Public Education, Heritage Contact : yin.ker@ntu.edu.sg / 0yin0ker0@gmail.com
People with disabilities tend to be considered not only as “sexless”, but even as “genderless”. Indeed, they are generally perceived as gender-neutral “disabled beings”. However, especially in a highly gendered society such as Japan, it is doubtful that men and women living with a disabilities are not affected by gender norms or do not experience gender-based differences in their daily lives. This paper introduces the first results of a postdoctoral research aimed at exploring the gendered aspects of the experience of “disability” in Japanese society. First, it presents statistics revealing differences between disabled men and women, especially a significant gap in employment rates and incomes that can be interpreted as a case of “multiple discrimination” (fukugô sabetsu) experienced by disabled women. Then it analyses the first results of a qualitative survey conducted in July-August 2016 focusing on the case of women, so as to sketch the process through which disabled women construct their identities, in compliance with / in opposition to mainstream norms regarding abilities and femininity. It shows that disabled women have an ambiguous attitude towards gender stereotypes, mixing longing and uneasiness, resulting in a double bind in which many of them can neither abide by nor subvert mainstream gender norms. Contact : Anne-Lise Mithout - annelise.mithout@gmail.com
The kangany system in colonial South and South East Asia oversaw Indian migrant labor in India, Sri Lanka, and Malaysia from the nineteenth century onwards. Kanganies played a vital role in the push and pull factors which contributed to Tamil migration to British Malaya via Tamil Nadu, India and Sri Lanka. At first glance, European intervention and the British colonial framework seem responsible for Tamil migration to Southeast Asia during the late nineteenth century onwards. However, kanganies were the vital lifeline between the colonizer and the colonized. Kanganies, as the middle men, fostered their own agency to bring Tamil labourers to Malaya by navigating the colonial system to impact colonial categorizations put onto Indian and Sri Lankan migrants to Malaysia. Government Orders and Files of the Colonial Office from the India Office London are rich primary source materials to review the kangany system. Through a comparison of this system, scholars can revisit notions of migration, diaspora, and the imagined community of the South Asian population in Malaysia. How did kanganies utilize their own agency to rise in social status (shudra caste and adi dravida caste networks) among their peers? How did sub-ethnicity (Indian Tamil, Sri Lankan Tamil, Malayalee) function as a new caste identity formation? Through a review of this system, this paper will explore how South Asian communities navigated the colonial system to change the course of their lives, leading to the development of new diasporic experience within the Indian Ocean realm. Thus, we can come to understand the dynamic dualism between the colonial system and agency. This fostered the imagined community during the kangany era of the late nineteenth century to the mid-twentieth century. Contact : k.hodelinterwal@let.ru.nl
This proposal intends to examine the role of religious communities in medieval India in shaping their natural habitat and organizing their actions concerning nature. In the wake of expanded knowledge of medieval ecosystems and the human role in them, I propose to move ahead of any one uniform textual tradition to see medieval religion as a dominant ideology for controlling natural resources via the agency of religious rituals. Medieval religious experiences and even beliefs varied from place to place and community to community. In the historical context of medieval Indian history the paper will scrutinize humans' interaction with nature which filtered through agency of religious rituals. How attitudes towards nature have differed among peoples, places and times? How the ritual meanings, people give to nature, inform their cultural, economic and political notions are some questions yet to be answered. The sources of study would be largely drawn from the medieval textual customs and local hagiographical traditions. While assessing the role of medieval religious communities towards nature one should be cautious that these communities were not guided by a conscious sense of conservation to maintain ecological balance as environmental deterioration was not on their agenda. Compassion towards nature was ingrained into the religious virtues because in the public demonstration of being pious, charitable and religious it was essential that one should be compassionate towards nature and habitat as well. The popular and elite notions regarding nature and habitat in spite of sharing common rituals, requires to be treated with different premises due to varied notions of utility and command over the natural resources. Contact : shalin1974@gmail.com
When Korea was colonized by Japan in 1910, the Japanese colonial government in Korea was keenly aware of the potential danger of Korean print media as powerful conduits for producing and disseminating anti-Japanese sentiments, so it developed modes of systematic and institutionalized censorship to control public opinion of Korean people. Under the watchful eyes of government censorship, sensitive discussions about Korean nationalism, independence, or struggle against Japan were not permitted. My presentation examines the ways in which Dong-A Ilbo (Dong-A Daily), a leading Korean newspaper, delivered to its readers anti-Japanese political messages while trying not to infuriate Japanese authorities and, accordingly, could gain a reputation as a firm advocate of Korean nationalism and independence movements under the harshly adverse climate. I argue that Dong-A Ilbo actively consumed Sun Yat-sen's image as a symbol of Chinese revolution and anti-colonial nationalism as an indirect, but effective, way of promoting Korean nationalism without greatly enraging Japanese authorities, who also had a positive view of Sun Yat-sen as a pro-Japanese politician who asserted the necessity of China's coalition with Japan to fend off Western imperialism in the East Asian region. Contact : Hyun-ho Joo - hhjoo@yonsei.ac.kr
Being born and raised in Delhi, India where my own family's story begins with my parents and grandparents themselves, being “displaced persons” or ‘refugees” as Hindus from the part of Punjab which ended up in Pakistan, were nursing the wounds of the partition of the Indian sub continent in 1947. Presenting a brief background to the partition history, we will link the past through the memories constructed since the 1950's through narratives: films, literature, etc. Since the end of the last century, there has been a growing academic and personal interest in recording the stories of people displaced beyond the official narratives. The memory of the Partition has been embodied in places in Delhi as many refuges got relocated in planned colonies like East Patel Nagar where I grew up. Today, these colonies are experiencing a dramatic change, the modern villas replacing the urban dwellings built in the 1950's. These changes question the memory when the place is deconstructed, shifting from a residential refugee colony to a commercial functional space. We will conclude our presentation by sharing some of the unpublished family narratives on the theme we have been collecting over the years signifying various perspectives regarding the partition and its memories. Contact : benoit.raoulx@unicaen.fr / baggaraoulx@gmail.com
Pour constituer un panel Mots-clés : Postcolonial culture in Asia, Cold War, Cultural diplomacy, Post-Cold War During the Cold War, American cultural diplomacy effectively colonized the Japanese art world. In 1992, when Masato Nakamura (b. 1963) came back from three-year stint in Korea, he realized how a Westernized art education effaces distinctive local culture, its politics and history, and began decolonizing his Americanized values, first by contextualizing the issues by interviewing people in the arts and publishing them. He then explored new forms of expression, exhibition, and economic system, grounded in the homegrown principles. His was an invaluable response to cultural and economic globalization observed through the periphery. My paper will examine how Nakamura grappled with the global dominance of Western culture established during the Cold War. Based on his anthology of interviews, I will analyze how, during Japan's urban-centered high economic growth period, art became depoliticized and commodified. Nakamura first responded to these issues by assembling artists and de-aestheticized Westernized art with GINBURART. His ZERODATE energized a depopulated town in Akita with a group of artists and volunteers using contemporary art. Finally, 3331 Arts Chiyoda is an artists-led, self-sustaining alternative space outside the Euro-American neoliberal art market system. I will discuss and illuminate Nakamura's innovative responses to such a system. Contact: myamamura@gradcenter.cuny.edu
Proposition pour constituer un panel Mots-clés : ART-ANDHRA-BUDDHIST-SOCIAL CHANGER ART, process of externalisation of internal manifestations, brewed/ brood through ages and stages, is true ventilation of human aspirations. Beginning clay figurine–Pre-historic Venus, Upper-Mesolithic European Magdalena Cave paintings; Chalcolith-Indus Valley Bronze Dancing Girl, Yogic Pasupati Siva etc., mirror artistry, lithography and metallurgy of times. BUDDHISM, prime moral order preached by Bhagawan Buddha, aimed at redemption of humankind from carnal, divided into branches, losing ground and becoming theistic. ANDHRA ART, since Satavahanas, represented in Buddhist Stupas/Viharas in Krishna valley at Amaravati etc. exemplifies Mahayana Buddhist Art, Religion and Philosophy. Execution of Jataka Stories describes happenings in previous births of Buddha. Of the 600 Jataka stories, Nalagiri Jataka (NJ) stands unique in execution, narration and in communicating moral and ethical values for social change. NJ narrates opponents of Lord, set out Ferocious Elephant Nalagiri to end HIM. Unknowing, Lord, in mendicant's attire is on streets, for alms. Nalagiri moves fast towards Lord. Residents on either side, peeping thorough balconies and windows are found fear and wonder struck. Nalagiri as approaching HIM, finding serenity and tranquillity in HIM, bows down. Account explains control of emotions leads to achieve desired goals and even cow down anger and wrath of others. Article will be digitised. Date limite : 14 octobre 2016 Contact: avadhanulavkbabu@yahoo.co.in / avishadevi4@gmail.com
A la recherche d'un panel qui aborderait les thèmes soulevés par le Procès des Khmers rouges. Mots-clefs : Communisme. Génocide-politicide. Crimes contre l'humanité. Entreprise criminelle concertée. Camps de travail. Communes populaires. Tortures. Ruralisation. Prisons. Guerre froide. Totalitarisme. Ce qu'on appelle le Tribunal des Khmers rouges a fait l'objet de nombreuses critiques d'ordre pratique, juridique et politique. On a souligné qu'il vient trop tard, a état établi trop loin du centre de la capitale et traîne en longueur. On lui reproche d'avoir limité les responsabilités pour les crimes dans le temps (du 17 avril 1975 au 7 janvier 1979) et dans l'espace en écartant les interférences de pays étrangers, comme le Vietnam, la Chine ou les Etats-Unis. Surtout, les juristes lui reprochent de ne pas avoir respecté les standards internationaux d'administration de la justice. On l'accuse de s'être laissé manipuler par le pouvoir en place à Phnom Penh qui a refusé de laisser témoigner des acteurs essentiels du drame, de pousser les juges à insister longuement sur le « génocide » des Vietnamiens, par exemple, et passer sous silence les centaines de milliers de victimes cambodgiennes du réseau de prisons qui couvrait tout le pays, ou même à n'évoquer que très peu la famine généralisée, le travail forcé et l'abolition de l'enfance. Il reste que le procès a eu des conséquences bénéfiques pour le pays : celui de Duch surtout, qui a parlé non seulement tout au long de son procès mais, par deux interventions au cours du 2e procès, a fait des fracassantes révélations sur le mode de chasse à l'ennemi et de gouvernance de l'État révolutionnaire. Un dialogue intergénérationnel a pu s'établir et les Khmers sont beaucoup mieux renseignés sur nature et le pourquoi de cet État totalitaire. Contact : henri2locard@gmail.com
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