Call for Submissions- International #Gender and #Sexuality Studies #Conference on "Recognition, Resistance, Resilience,"

 The International Gender and Sexuality Studies Conference, hosted by the University of Central Oklahoma’s Women’s Research Center and the BGLTQ+ Student Center in collaboration with the UCO chapter of the National Organization for Women, is calling for submissions for its ninth annual conference. Themed "Recognition, Resistance, Resilience," the conference aims to foster diverse perspectives on these themes.

The deadline for abstract submissions is Friday, April 19. To submit an abstract, visit go.uco.edu/igss. The conference is scheduled for Sept. 28–29, and will take place in the UCO Nigh University Center, located on Central’s campus.

The conference invites students, faculty, staff, scholars, activists and artists to propose presentations or performances in creative disciplines such as literature, theater, music, dance and visual art. All interested parties are invited to submit abstracts for papers, panels, roundtable discussions and/or poster presentations that explore issues related to women, gender and sexuality studies. Submissions from various disciplines, including social sciences, humanities, fine arts, activism and STEM fields, are encouraged. The selection committee interprets the theme broadly, embracing intersectional and interdisciplinary thinking.

This year’s keynote speaker is Anna Cox, M.F.A., author of "I Keep My Worries in My Teeth" and director of the Studio School at Oklahoma Contemporary.

Drawing from her background in photography and pedagogy, she will deliver a talk on her fiction writing practices and collaborations with artists.

Contact Information

Lindsey Churchill, Ph.D., director of the Women’s Research Center and the BGLTQ+ Student Center

Contact Email

lchurchill@uco.edu

URL

http://go.uco.edu/igss

Call For Papers on Verge: Studies in Global Asias Issue 11.2 Special Issue: The Asian Century: Idea, Method, and Media

 

What is the Asian Century? Are we living in it? Do its recent invocations—by writers and readers, politicians and pundits, journalists and academics—mark a return to earlier eras of relative Asian centrality on the world stage or announce a future we have yet to inhabit? Is it a paranoid, U.S.-centered discourse of Western decline or a triumphant announcement of Asian economic-semiotic arrival? Is the Asian Century an aspiration or a threat—and to whom?

The term “Asian Century” has more than one origin story. Narrators are multiple, located in both Asia and the West. In a 1988 summit, China’s Deng Xiaoping, alongside Indian Prime Minister Rajiv Gandhi, may have coined the phrase by calling it into question: “In recent years, people have been saying that the next century will be the century of Asia and the Pacific, as if that were sure to be the case. I disagree with this view.” For Deng, skepticism about the inevitability of Asia’s rise was going to be crucial to the India-China partnership against the “developed” world; his skepticism hasn’t aged well. In the wake of the 2008 financial crisis, US Secretary of State Hillary Clinton declared a “pivot to Asia” in “America’s Pacific Century.” Clinton’s emphatic recapitulation of the “Asian Century” revived Western tropes of Asian ascendancy that predated Asia’s contemporary economic rise by more than a hundred years, while betraying American anxieties about the decline of US hegemony. In fact, both Deng and Clinton were responding to a process that had been underway since at least the early-1970s: the “long downturn” or tendential decline in profitability of Western economies that ran alongside the “economic miracles” of many Asian economies, including Japan’s Cold War-era boom and India’s and China’s eventual liberalization. For some, the Asian Century was, or is, a solution. Now, in an era of mounting deglobalization, its contradictions are just as sharply felt as its curious staying power.

What distinguishes the current round of Asian Century discourse is perhaps its mutual construction by “Asians” and “Westerners” alike. When the Asian Century came into wide currency in the 1990s, replacing a then-regnant “Pacific Rim” and “Pacific Century” rhetoric, it remediated a long history of similarly totalizing visions that issued not least from the “Asians” themselves: from Japan’s monstrous pursuit of the Greater East Asian Co-prosperity Sphere and Ferdinand Marcos’s dictatorial imposition of neoliberal programs in the Philippines, to the advertisement of the “Singapore model” and even China’s “century of humiliation,” which continues to vouchsafe its nationalist ressentiment. As Wang Hui’s analysis of the politics of imagining Asia has shown, visions of the Asian Century betray contradictory regionalist and nationalist ambitions that are held in focus by the apparatuses of the state and the culture industries. Thus Asian Century discourse is typically inflected by a nation or speaker’s position vis-a-vis key market and state brokers. Given that the meaning of “Asia” looks different depending on the vantage of Taiwan, Sri Lanka, Vietnam, or for that matter Saudi Arabia, what is the role of pan-Asian alliances and inter-Asian competition in constituting the Asian Century? Is Asia “one”—or only in the eyes of the West?

This special issue invites critical perspectives from scholars working in and across multiple languages and disciplines. We seek submissions that explore the Asian Century as idea, method, and media, and that examine its genealogies and itineraries from a range of contexts and histories, including of labor, empire, capital, war, technology, pandemics, dispossession, modernization, culture, and aesthetics. With “idea, method, and media,” we intend to inspire, but not circumscribe, the possible range of disciplinary approaches and primary sources that might be enlisted in responding to this call. Indeed, the idea of the Asian Century may very well be predicated on counter-articulations of its impossibility. While the Asian Century may appear at first as periodizing marker or geopolitical diagnostic, we propose that it can also be read across media and cultural forms, as an affective relation to the past, present, and future, as a structure of feeling, and as a visual and sensorial regime. Finally, in proposing the Asian Century as method, we seek to revisit and reimagine the interdisciplinary stakes of the longstanding conversation on “Asia as method.”

For example, what humanistic and social scientific methods can best track the concept’s intellectual and institutional emergence, circulation, and mediation, including well before the 21st century? How might regional Asian rivalries shape the supply chains and the capital flows of emerging trade blocs like the Regional Comprehensive Economic Partnership (RCEP) and the Trans-Pacific Partnership (TPP)? How have cultural production and intellectual exchange furnished the cognitive and affective frameworks for these blocs, and for Asian visions of global expansion like China’s “Belt and Road” initiative, South Korea’s cultural exports, and Taiwan’s advanced semiconductor industry? Given the increasing salience of the Asian Century as a concept for periodizing the contradictions of neoliberal capitalism, how might we trace its effects and iterations in and beyond political economy? What was the Asian Century, understood as visions and projections of Asia’s rise promoted by those who stood to benefit from such characterizations? What of the legacy and future of Third World decolonization and Indigenous struggles when Asian peripheries become, or have threatened to become, global powers? Rather than take for granted the rise of Asia as such, we seek to understand how and why Asia’s ostensible ascendance has seen not a lessening but rather a retrenchment of the conditions of planetary inequality.

Essay Submissions

Essays (between 6,000–10,000 words) and abstracts (125 words) should be submitted electronically through this submission form by May 1, 2024 and prepared according to the author-date + bibliography format of the Chicago Manual of Style. See section 2.38 of the University of Minnesota Press style guide or chapter 15 of the Chicago Manual of Style Online for additional formatting information.

Authors’ names should not appear on manuscripts; instead, please include a separate document with the author’s name, address, institutional affiliations, and the title of the article with your electronic submission. Authors should not refer to themselves in the first person in the submitted text or notes if such references would identify them; any necessary references to the author’s previous work, for example, should be in the third person.

Please direct all inquiries to verge@psu.edu.

Contact Email

verge@psu.edu

URL

https://sites.psu.edu/vergeglobalasias/

Attachments

verge-112-cfp-asian-century-idea-method-and-media.pdf

Call for Papers - Indian #Folklife Journal - ‘#Translating #Texts, Translating #Cultures’-#Indian #Folklife a Quarterly quasi-research #Journal-June 2024

 “Translation is the performative nature of cultural communication” (Homi Bhabha )

The process of translation and the interpretation of any given text are intimately intertwined with the notion of culture. In the past two to three decades, translation has undergone a notable transformation, emerging as a more creative and noticeably active discipline. Translations go beyond mere translation of words and sentence structures; they encapsulate ideologies, values, and ways of life specific to a particular culture. In traditional discussions on translation, the challenges, often labeled as "culture-specific," centre around crucial elements that pose intricate difficulties in conveying them with precision.

Literary translation stands out as a primary means of communication across cultures. It is imperative to acknowledge that literary texts are essentially cultural constructs, where language functions as the medium for cultural expression. Literary texts as such exhibit numerous linguistic nuances, along with reflections of social and cultural aspects of our lives. The translation of a literary text is thus no longer a mere exchange between two languages but a nuanced negotiation between two distinct cultures. The ability of culture to engage in translation is therefore a crucial aspect to be considered at this point. Cultural dynamics predominantly operate through translational activities as the incorporation of new texts is essential for cultural innovation and the recognition of its distinctiveness.  

Translation is a process for folklore ethnographic research as well. The translation of folk literature necessitates an exploration into the thought processes of the narrator, the translator, and the reader. More so in the native contexts. Clearly, these considerations merit discussion within the context of translating both texts and cultures. There appears to be an imminent need to safeguard and reserve a modest space for the translations of folk literature and folklore ethnography in this postcolonial-postmodernist era, where constant innovation arises through the lens of cultural translation. In the new century, there exists an increased understanding of the cultural significance of translated texts, especially on folk literature and folklore ethnography, in relation to their influence on the identity of the receiving culture.

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Indian Folklife a Quarterly quasi-research Journal [https://indianfolklore.org/index.php/if] invites original, unpublished research/reflective papers for the forthcoming issue (June 2024). The theme for the papers is on ‘Translating Text, Translating culture’ within the context of folklife in general. The word limit for the papers is 1500-2000. 

Contributions in English should be submitted in MSWord (.docx or.doc) to 

jocicausa@gmail.com [Dr JP Rajendran- Special Editor] 

and 

muthu@indianfolklore.org 

[CC to Dr MD Muthukumaraswamy - Director, NFSC] on or before 31st March 2024. Indian Folklife follows the latest MLA Stylesheet. For article submissions, please follow the guidelines in the website. https://indianfolklore.org/index.php/if/about/submissions 

Contact Information

National Folklore Support Centre (NFSC), having its address at #508, Fifth Floor, Kaveri complex, 96, Mahatma Gandhi Road, Nungambakkam, Chennai- 600034 Tamilnadu India. NFSC is a non governmental, non-profit organisation, registered in Chennai, dedicated to the promotion of Indian Folklore, research, education, training, networking and publications.

Contact Email

jocicausa@gmail.com

URL

https://indianfolklore.org/index.php/if/about

Attachments

Call for papers - Indian Folklife

CFP: Modern Education System and the Marginalized in Swaraj India -University of Science and Technology Meghalaya, February 2024

 

Concept Note:

India's journey towards independence from colonial rule was not only a political struggle but also a quest for social, economic and cultural regeneration and transformation. Education played a crucial role in this pursuit, serving as a powerful tool to reform and empower individuals, cultivate national consciousness, and drive social progress. Education was a key element in the vision of India's leaders, who recognized that knowledge and enlightenment were essential for breaking free from the shackles of colonialism. Throughout the freedom struggle, education became a vehicle for awakening and mobilizing the masses, instilling a sense of national identity, and fostering a collective spirit of resistance against British rule. Parallel to this was the vital role of education in shaping the values of democracy, equality, and social justice that India aspired to embody after attaining independence. Educational institutions became spaces for nurturing citizens who would contribute to building a new India, free from the shackles of colonialism and deep-rooted social inequalities. In the seventy-five years, education continued to be the cornerstone of India's development agenda. The government recognized the urgent need to address the country's high illiteracy rates and educational disparities. The establishment of a robust public education system, expansion of access to schooling, and initiatives like the Sarva Shiksha Abhiyan (Education for All) program demonstrated the commitment to provide universalisation of elementary education and quality education to all children, regardless of their background.

However, the modern education system has become a significant topic of discussion about its treatment of marginalized citizens in modern India. As societies strive for progress and development, it is crucial to examine how educational institutions cater to the needs and aspirations of those on the margins of society. One of the key concerns surrounding the modern education system is its potential to perpetuate existing social inequalities. Marginalized groups, including subaltern caste groups, Tribes, women, ethnic and religious minorities, differently abled, and LGBTQ+ individuals, often face systemic barriers that limit their access to quality education. These barriers can include discriminatory attitudes, lack of inclusive policies and practices in educational institutions, limited representation of diverse voices and experiences, within the curriculum and financial constraints. These can be addressed by inclusive policies and practices in higher education which is an essential aspect for creating an equitable and diverse society. In the context of India, with its rich cultural heritage and vast socio-economic disparities, ensuring non-discrimination and inclusive programmes in higher education becomes a critical imperative.

The curriculum itself is often criticized for being pro-upper caste and class or biased towards a particular dominant culture, thereby fostering prejudice and neglecting the histories, cultures, and contributions of marginalized communities. Such biased pedagogic practices and lack of representation can result in feelings of alienation, exclusion and a distorted sense of self for marginalized students. Another important aspect is the question of educational resources and opportunities. Marginalized individuals often have limited access to quality schools, well-trained teachers, technological resources, and extracurricular activities that can foster holistic development. This disparity in resources further exacerbates the educational divide between privileged and marginalized students. Thus adopting inclusive pedagogies that emphasize active learning, participatory approaches, and the integration of diverse perspectives can create inclusive learning environments. Curricular reform should incorporate themes of social justice, diversity, and sustainable development to prepare students to become socially conscious and responsible citizens.

Addressing the question of the Marginalised in the modern education system requires a multi-faceted approach. It involves conceptualising, designing and implementing inclusive policies and practices that promote diversity, equity, and inclusion. There should be efforts made to bridge the resource gap by investing in educational resources and infrastructure amongst marginalized communities, providing financial assistance, and training teachers to be culturally responsive and sensitive to the needs of all students. Further, building partnerships between educational institutions and marginalized communities can promote inclusivity. Collaborative initiatives, such as community-based learning, mentoring programs, and outreach activities, can bridge the gap between academia and marginalized groups, fostering a sense of belonging and empowerment.

Furthermore, fostering dialogue and amplifying the voices of marginalized individuals within educational institutions can lead to a more inclusive and empowering learning environment. By engaging in open discussions and actively listening to the concerns and experiences of marginalized groups, we can collectively work towards a more equitable and just modern education system. Ultimately, the question of the Marginalised in Swaraj India urges us to critically evaluate and transform the modern education system, ensuring that it becomes a catalyst for social empowerment, equality, and the realization of the full potential of all individuals, regardless of their background or identity.

Themes of the Panel 12 for the year 2024 are as follows:

Theme 1: Recognising Barriers in Education for the Marginalised: To examine the structural, social, and economic barriers that hinder marginalized communities' (SCs, STs, Women, Disabled etc.) access to quality education in Swaraj India. This section will involve papers analyzing existing literature, policies, and empirical data to gain an in-depth understanding of the challenges faced by marginalized groups.

Theme 2: Measuring the Impact of Educational Marginalisation: To evaluate the socio-economic and political impact of educational marginalization on marginalized communities such as SCs, STs, Women, Disabled etc. in Swaraj India. This section will involve empirical papers based on surveys, interviews, and focus group discussions with community members, educators, policymakers, and other relevant stakeholders.

Theme 3: Searching Strategies and Best Practices for Inclusive Education: To identify and document innovative strategies, programs, and policies implemented at local, regional, or national levels that have successfully addressed educational disparities for marginalized communities such as SCs, STs, Women, Disabled etc. This section will aim to have papers that highlight success stories and provide insights into replicable models for inclusive education.

Theme 4: Framing Policies and Programmes for Educational Marginalisation: In this section, papers will be selected based on the research findings, to formulate evidence-based policy recommendations that can help address the identified barriers and promote inclusive education for marginalized communities such as SCs, STs, Women, Disabled etc. These recommendations will be targeted towards policymakers, educational institutions, civil society organizations, and other stakeholders involved in the education sector.

Important Dates:

Last Date for Abstracts: 20^th November 2023.

Full Draft Papers:                   30^th December 2023.

Email IDs:  <conferenceissapanel12@gmail.com>

Venue: 47th Indian Social Science Congress to be held at University of Science and Technology Meghalaya, 5-9 February 2024

 

 

Contact Information

Outstation Chairperson: Prof. Yagati Chinna Rao, JNU

Outstation Convener: Dr. L David Lal, IIIT Guwahati

Email: conferenceissapanel12@gmail.com

47th Indian Social Science Congress to be held at University of Science and Technology Meghalaya, 5-9 February 2024

Contact Email

conferenceissapanel12@gmail.com