CFP: Inter-University Students’ and Researchers’ Conference on Off the Stage: Performance Practices in Postcolonial India-November 19—20, 2024-Ramakrishna Mission Residential College (Autonomous), Narendrapur

DEPARTMENT OF ENGLISH

Ramakrishna Mission Residential College (Autonomous), Narendrapur

10th Inter-University Students’ and Researchers’ Conference 2024

November 19—20, 2024

 Off the Stage: Performance Practices in Postcolonial India

The post-Independence Indian theatre has been largely influenced by the realist theatre tradition of the West with some persistent exceptions in different regions across India, that are committed to revive, explore and establish the Indianness of Indian theatre, however complex the notion of ‘Indian’ may be. As the nationalist movement in colonial India had gained momentum in the first half of the twentieth century, theatre practitioners attempted to decolonise Indian theatre by imbibing indigenous cultural forms and expressions beyond the Proscenium. In fact, the postcolonial intersection in Indian theatre was ushered in by rejecting ‘the modernity associated with western modes of representation’ and by asserting an ‘alternative postcolonial modernity based on premodern indigenous traditions of performance’ (Dharwadker 2019, 22). The concerns raised in the First Drama Seminar in New Delhi in 1956 on the need to create a ‘new’ theatre for the ‘new’ nation, that was self-conscious and self-reflexive, found expressions through movements such as People’s Theatre (already practised by IPTA), the Theatre of Roots and Third Theatre. Various forms of folk, traditional and regional performances were also revived to strengthen the drive towards Indianness in performance making—in terms of the use of performance elements, performers’ training, selection of performance space and content for dramatization. These performances have been mostly addressed to the commons of the society, where the issues and concerns of the grassroots are primarily explored.

One of the most significant engagements in the postcolonial Indian theatre has been with place as performance space, where place and person intersect to allow place to be a potential actant in the playmaking process as well as its meaning production. When a performance embodies social or historical situatedness beyond the Proscenium stage, it attains a wider provision to intersect with performance of protest, narrative of resistance, sociopolitical activism and unorthodox conditions. The environment of an open-air unorthodox performance space surrounds, sustains and contains the performance and contributes to its meaning production—creating an embodied experience for the spectators.  

Postcolonial Indian theatre has also witnessed the rise of applied performance practices where a play is developed through participatory workshop with non-actors belonging to a particular community in focus. Such productions are mostly research-oriented, workshop-based, community-centred and purpose-driven, where the entire playmaking process is shared by the participants, collaborators, facilitators or performers. Sometimes the barrier between the performers and the spectators becomes fluid and an intersection of body, space and environment is observed. Although the community performances in unorthodox performance spaces in local communities broadly diverge from the commerciality of the Proscenium convention, the lack of consistent financial support and enthusiastic collaborators poses a constant threat to their survival in India.

In this background, the conference seeks deliberations on the non-Proscenium forms and practices of theatre performances in postcolonial India, which shape a distinct Indian identity in terms of performance making. The performance forms and practices may be examined through diverse cultural, theoretical and theatrical discourses in the postcolonial Indian context. The seemingly overlapping performance practices and ideas listed below are only indicative and not restrictive in nature.  

People’s theatre: Nationalism, Cultural activism and the Mass

Indigenous performance: Folk, Traditional and Ritual

The Theatre of Roots: Rooted, Uprooted or De-rooted?

Street theatre: Politics, Propaganda and Social activism

Performance of protest: Art, Dissent and Performativity

Applied performance: Therapy, Education and Engagement

Participatory performance: Research, Workshop and Collaboration

Intimate performance: Body, Space and Proximity

Ecological performance: Ecology, Climate change and Green dramaturgy

Organic theatre: Nature, Embeddedness and Organicity

Site-specific performance: Art, Aesthetics and Environment

We invite abstracts of not more than 300 words from college/University students, research scholars and early career researchers to be emailed to the conference convenor at english.rkm@gmail.com. The names, contact numbers, email ids and affiliations should be clearly mentioned in the abstracts. Please write “SRC2024 Abstract” in the subject heading of your email.

Important Dates

Last Date of submission of Abstract: Friday, 20th September 2024

Notification of acceptance of Abstract: Wednesday, 25th September 2024

For queries: english.rkm@gmail.com

Convenor: Pranab Kumar Mandal, Assistant Professor, Department of English, Ramakrishna Mission Residential College (Autonomous), Narendrapur

CFP: 4th International Conference of the Indian Association for South Asian Studies (IASAS) on #Subalterns in South Asia, 21-22 June, 2024

We are accepting abstracts for the Indian Association for South Asian Studies (IASAS) International Conference, which will take place at Kalinga Institute of Industrial Technology, Bhubaneswar, Odisha from June 21-22, 2024. Researchers and scholars from across the disciplines will participate in this two-day conference that will be concentrating on South Asian studies. The central theme for the above is ‘Subalterns in South Asia:.

The term "subaltern," popularized by Antonio Gramsci, conceptualized subaltern groups as those excluded from hegemonic power, encompassing peasants, workers, and other marginalized factions. However, in Subaltern Studies led by Ranajit Guha, the term broadens to denote the quality of being subordinate in South Asian society, irrespective of its manifestation in class, caste, age, gender, or office.

The collective, initially comprising scholars such as Shahid Amin, David Arnold, Partha Chatterjee, David Hardiman, Gyanendra Pandey etc., aimed to give voice to the historically marginalized. Subaltern Studies encompassed diverse subjects, including history, politics, economics, and sociology of subalternity, along with associated perspectives, ideologies, and belief systems. The initiative aimed to counter elitist historiography by allowing subaltern voices to emerge within its pages, representing and amplifying the voices of the oppressed.

The theory posited that the elite in India did not merely have a hegemonic role but played a dominant one, enabling the subaltern to be seen as independent historical actors. This perspective countered the notion that the subaltern were passive recipients of elite guidance, emphasizing their independent agency within the political system. 

In line with the subaltern understanding, this conference extends a warm invitation to panels and paper submissions that specifically emphasize non-elite discourses. The conference aims to spotlight and explore narratives, perspectives, and voices that have traditionally been marginalized or overlooked in favour of dominant, elite perspectives. Connecting historical studies to disciplines like gender studies, cultural studies, sociology, economics, demographics, politics, psychology, and others are also welcome. By prioritizing non-elite discourses, we aspire to create a space for critical discussions and insights that challenge established norms and contribute to a richer understanding of the diverse, often unheard, voices in South Asian societies. 

The conference hopes to be able to encourage more research by generating new perspectives by exploring new as well as alternative and evolving research ideas and methods.

IASAS 2024 conference welcomes panels and papers in English or in Hindi on any theme of South Asian Studies employing interdisciplinary and theoretical perspectives inspired from History, Philosophy, Political Science, Anthropology, Ethnography, Sociology, Psychology etc. Hence, the conference aim is to bring historians and social scientists into conversation with each other. We encourage submissions from research students, early career scholars, faculty members, and independent social scientists whose research falls under the spectrum of South Asian Studies. The conference hopes to generate new perspectives by exploring new as well as alternative and evolving research ideas and methods. 

There would be at least four presenters in each panel session. Presentations will be limited to 20 minutes each.

1. Abstracts of up to 500 words should be submitted on or before 15 April, 2024.

2. Acceptance letters for proposals will be e-mailed by 30 April, 2024. All abstracts will be peer-reviewed.

 

In the Subject window of your e-mails, please type the following words: IASAS Bhubaneswar 2024.

Email: iasasconference@gmail.com

Delegates fees:

For paper presenters:

1. Faculty Members: 6000 INR (with hostel room accommodation single occupancy for two days) 
2. Faculty Members :5000 INR (without accommodation) 
3. Research Students:5000 INR (with hostel room accommodation single occupancy for two days)
4. Research Students : 4000 INR (without accommodation)
5. Guests and Listeners: 2500 INR

Note:

• The organizing committee is not in a position to provide participants with financial support.
• All participants are advised to seek funding through their respective institutions or other sources.
• The venue of the conference is Kalinga Institute of Industrial Technology, Bhubaneswar, Odisha.

Contact Information

Centre for Alternative Studies in Social Sciences, New Delhi

Indian Association for South Asian Studies, New Delhi

 

Email: iasasconference@gmail.com

Contact Email

iasasconference@gmail.com

Attachments

cfp-iasas-2024.pdf

CALL FOR BOOK PROPOSALS: Routledge Book Series – Academics, Politics and Society in the Post-Covid World-

 The biomedical crisis of COVID-19 has opened up a floodgate for other kinds of crises like communal violence, racial discrimination, geographical hierarchies, socio-political hegemonies, academic exclusivities, etc. These crises are catalyzing massive geo-political shifts of the various epistemological and ontological frameworks of knowledge production across the globe. The shifts are bound to influence patterns of thinking and doing in a post-COVID era. This book series will focus on various forms of academic, social and political transformations that are expected to take place in a, post-COVID world, with respect to the various crises. The advent of COVID-19, has resulted in major shifts affecting pedagogical frameworks, curricular structures, institutional infrastructures, evaluation patterns, international policies, political ethics, communal relations, gender existence, racial connotations, mental health and physical well-being. These are transformations that will continue to take place in a post-COVID era. Keeping these shifting scenarios at the forefront, this book series will critically analyze various forms of transformation that take place in academic, social and political systems across the globe.

Possible Themes:

With respect to the questions, this book series on the post-COVID world looks forward to receive proposals for monographs on the following (not limited to) thematic dimensions:

•          Pedagogical Frameworks

•          Curricular Structures

•          Institutional Infrastructures

•          Evaluation Patterns

•          Digitization/Non-Digitization

•          Epistemological Inclusivity

•          Anti-Racism

•          International Relations and Exchanges

•          New forms of Solidarities

•          New forms of Fragmentations

•          Internal and International Policy Making

•          Mental Health and Physical Wellbeing

•          Equity and Sustainability (educational, social, environmental, etc.)

•          Social and Cognitive Justice

•          Paradigm Shifts

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Important Points to be kept in Mind by the Authors:

a.      The authors are encouraged to send proposals for short as well as long monographs.

b.      The monographs should be written between 40,000 (minimum word limit) and 1,00,000 words (maximum word limit).

c.       There are no fixed deadlines (proposals to be received on a rolling basis).

d.      Kindly send the proposal form (to be sent over email to the interested authors), CV (not more than 5 pages) and a sample chapter to the following email ids: 

Prof. Lewis Gordon (lewisgordon@gmail.com), 

Prof. Rozena Maart (rozmaart@gmail.com), 

Dr. Epifania Amoo-Adare (eamooadare@gmail.com) 

Dr. Sayan Dey (sayandey89@yahoo.com). 

All queries and proposals should be sent to all the email ids. 

CFP: International Conference on #Radical Thought in the #Anthropocene – #Theories & #Concepts of #Critical #Theory - University of Graz

 CALL FOR PAPERS

What is critique? What can Critical Theory do for society? Which forms of critique may claim any relevance in late capitalism? How can a critical public opinion manifest itself in the 21st century? How can we distinguish critique from political ideologies and conspiracy theories? (see Fridays for Future, Querdenker, etc.) What characterises critical thinking? How can radical thought be rendered practically relevant?

The conference Theories and Concepts of Critical Theory takes place between 26 and 28 June 2025 at the University of Graz, and it approaches its main theme from various theoretical and practical perspectives. Based at the Faculty of Humanities, this interdisciplinary conference constitutes the second stage of the interdepartmental research project Radical Thought in the Anthropocene. The conference follows on from a first event that took place in 2023 and which was dedicated to different disciplinary approaches to Critical Theory.

We will bring the concept and idea of critique into productive constellations with a variety of concepts and categories pertaining to social and cultural theory. In doing so, and by highlighting fundamental societal and existential challenges of the 21st century, we will reflect upon the possibilities and potentials of a productive critique of society, especially concerning its implications for academic theory and lived practice. In view of the great global, societal, ecological and economic challenges, we will put to the test the social significance and practical relevance of cultural and social theory in the 21st century.

Keynotes

•

Rodrigo Duarte,

Belo Horizonte, Brazil

•

Lydia Goehr,

New York City, USA

•

Sven Kramer,

Lüneburg, Germany

•

Michael Thompson,

New York City, USA

Conference Board (University of Graz)

•

Stefan Baumgarten,

Department of Translation Studies

•

Stefan Brandt,

Department of American Studies

•

Juliane Jarke,

BANDAS Center & Department of Sociology

•

Susanne Kogler,

Department of Art and Musicology

•

Sonja Rinofner-Kreidl,

Department of Philosophy

Format

The conference is held in a workshop format. Incoming abstracts will be assigned to the following three corresponding themes:

Workshop I: Language, Translation, Society

This workshop compares and contrasts diverse forms and concepts of critique and communication, examining their viability in view of current societal challenges such as multiculturalism, multilingualism, migration and modern communication technologies. Amongst other things, we will address cultural readings and language-specific receptions of the first generation of the Frankfurt School, especially concerning their historicity, timeliness and their ‘afterlife’. We will also pay special attention to ideology critique and to critical approaches on technology. Further relevant categories include phenomena such as inter- and transculturality, deconstruction and text, medialisation and multimodality, globalisation and (digital) cultures as well as gender-specific issues.

•

Workshop II: Materialism, Aesthetics, Politics

The question surrounding (artistic) ‘material’ concerns one of the key themes associated with Theodor W. Adorno’s aesthetic theory. It is also of central importance regarding the current reception of Critical Theory. Such questions surrounding the status, nature and conceptualisation of the material world not only challenge the Marxist origins of Critical Theory but also its concrete political and practical relevance. In this workshop, we will compare and contrast approaches in Critical Philosophy and Critical Social Theory, as well as approaches pertaining to (Historical) Materialism and (Neo-)Idealism. Of particular interest here is the relationship between New Materialisms and Critical Theory. Further relevant topics include (world) literature, digitalization and mediatisation, art and freedom (from ideology), (artistic) activism and politics.

•

Workshop III: Humans, Spirit, World Relation

This workshop deals with the relationship between science and critique. Here, the role of the Humanities for critical thinking and the role of lived practice with positive future implications will be debated from self-reflexive and self-critical standpoints. Among other things, we will discuss in what ways scientific and academic thought echoes conceptualisations, theories and arguments from Critical Theory, and how science might be able to adapt them for a better life, for a radical “wild thinking” that may generate alternative realities, art worlds, even anarchist constellations. Dichotomous thinking, post- and transhumanist ontologies as well as Anthropology and History are further possible themes. The relationship between critique, reason and unreason, as well as between critique, indignation and resistance about the state of (world) social affairs will also be up for discussion.

We look forward to receiving abstracts (max. 300 words) for 20-minute presentations on the above-mentioned topics and themes by 20 February 2024 under radikalesdenken(at)uni-graz.at. We are particularly looking forward to receiving contributions from doctoral candidates and early-career researchers! The abstracts must be submitted in anonymised form in English including a mini-biography (approx. 100 words).

The Conference Board will accept abstracts based on an anonymous selection procedure. Acceptance letters will be sent out in spring 2024. The conference will be streamed online. Selected contributions are expected to be published in English by Palgrave Macmillan.

Contact Information

radikalesdenken@uni-graz.at

Contact Email

stefan.brandt@uni-graz.at

CFP : PSYCHOANALYSIS AND POLITICS

by

ANXIOUS ENCOUNTERS AND FORCES OF FEAR – SPRING SYMPOSIUM IN THE ROOMS OF THE PARIS PSYCHOANALYTIC SOCIETY (SPP),

21 Rue Daviel, 75013, Paris,

March 31st-April 2nd 2017

Speakers include:

PINA ANTINUCCI (Psychoanalyst, British Psychoanalytical Society) – Encountering the Uncanny

JIM GRABOWSKI (Chicago Institute for Psychoanalysis, Institute for Clinical Social Work) – Department of Abuse and Neglect: A Confusion of the Tongues in Chicago Child Welfare

SCOTT GRAYBOW (Psychotherapist, adjunct professor, Metropolitan College of New York) – Fearing the News: On the Role of Fear in the Social Character of American, White, Working Class Males

Asserting that the first situational phobias of children are those of darkness and solitude, Freud wrote; “While I was in the next room, I heard a child who was afraid of the dark call out: ‘Do speak to me, Auntie! I’m frightened!’ ‘Why, what good would that do? You can’t see me.’ To this the child replied: ‘If someone speaks, it gets lighter.’ Thus a longing felt in the dark is transformed into a fear of the dark” (1916-1917 [1915-1917], 407). The reason why a child is frightened of a strange face, he reflected, is his adjustment to the sight of a familiar and beloved figure – that of his mother. “It is his disappointment and longing that are transformed into anxiety” – having become unemployable, his libido is discharged as anxiety (407). In 1920, Freud declared that fright, fear and anxiety can be clearly distinguished in their relation to danger. While fear requires a definite object, anxiety is a state of expecting or preparing for danger, though the danger may be unknown, and fright emphasizes the factor of surprise, occurring when someone has run into danger without being prepared for it (1920g). He later abandoned this distinction in favour of describing automatic anxiety and anxiety as a signal, with a felt situation of helplessness at its core, whether the danger is internal or external; “the essence and meaning of a danger-situation […] consists in the subject’s estimation of his own strength compared to the magnitude of the danger and in his admission of helplessness in the face of it – physical helplessness if the danger is real and psychical helplessness if the danger is instinctual” (1926d [1925], 137). Anxiety consists both in the expectation of a trauma and a repetition of it in a mitigated form. “A danger-situation is a recognized, remembered, expected situation of helplessness. Anxiety is the original reaction to helplessness in the trauma and is reproduced later on in the danger-situation as a signal for help. The ego, which experienced the trauma passively, now repeats it actively in a weakened version, in the hope of being able itself to direct its course. It is certain that children behave in this fashion towards every distressing impression they receive, by reproducing it in their play” (166-167). The latter observation may lead to questions of how fear is handled culturally, depicted, denied, displaced, nourished, detested or enjoyed.

The political theorist who most famously draws on fear as a reason and foundation for submitting to political organization is Thomas Hobbes (1651), who referred to our fear of being killed by each other and declared that the sovereign’s role is to safeguard the subjects’ right to life. As Corey Robin points out (2004, 53), Montesquieu too, though less explicitly, turned to fear as a foundation for politics, the fear of despotism authorizing his liberal state where mediating institutions keep each other in check so as to avoid a too large concentration of power. Interestingly, the idea of a negative ground for human association recurs in Menzies Lyth (1960) and in Elliot Jaques, “one of the primary cohesive elements […] is that of defence against psychotic anxiety” (1955, 497).

“Upon this a question arises”, wrote Machiavelli (1515), “whether it be better to be loved than feared or feared than loved? It may be answered that one should wish to be both, but, because it is difficult to unite them in one person, it is much safer to be feared than loved”, since “men have less scruple in offending one who is beloved than one who is feared, for love is preserved by the link of obligation which, owing to the baseness of men, is broken at every opportunity for their advantage; but fear preserves you by a dread of punishment which never fails”. Descriptively and normatively, views differ as to whether fear is needed as a civilizing factor. Perhaps most strongly against its employment was Winnicott, stating that “moral education follows naturally on the arrival of morality in the child by the natural developmental processes that good care facilitates” (1965, 100). In present day politics fear is most notably evoked in connection with the figures of foreigners, Muslims and terrorists, sometimes combined into one. Terror might be thought of as recreation of terror, as a staging of revenge, or as merging with a higher purpose (Nosek, Erlich 2003). Fear, in Ahmed’s words, “is named in the very naming of terrorism; terrorists are immediately identified as agents of extreme fear, that is, those who seek to make others afraid (2014, 72) Thus “We can recall the repetition of stereotypes about the black man in the encounter described by Frantz Fanon: this repetition works by generating the other as the object of fear, a fear which is then taken on by the other, as its own (75-76). This is to evoke the theme of who fears who, who is posited as fear-invoking, and of how, in defending against fear we may create more fear, solidifying a shared fantasy into a social reality.

The topic of transformations of affects, how fear or anxiety may arise as a result of sexual desire or aggression, or in turn be changed into other affects such as guilt or hate, may lead to questions of how fear relate to sexuality in sexism and homophobia. To Winnicott, fear of WOMAN (in both men and women) is rooted in early dependence upon one’s mother, not remembered or acknowledged, “responsible for the immense amount of cruelty to women”, and he hypothesised that “One of the roots of the need to be a dictator can be a compulsion to deal with this fear of woman by encompassing her and acting for her” (1965, 252, 253). To Chodorow, “Masculinity defines itself as not-femininity and not-mother, in a way that femininity is not cast primarily as not-masculinity or not-father” (2003, 103). Furthermore: “Masculinity is not being a boy-child in relation to adult father” and “The worst male violence may occur when fantasies of humiliation by men (The man-boy dichotomy) become linked with fears of feminization and loss of selfhood (the male-female dichotomy)” (99) – and split-off qualities are attacked in the other who is seen as their representative. We might also refer to Kristeva’s thoughts on how “I expel myself, I spit myself out, I abject myself within the same motion through which “I” claim to establish myself (1982, 3). In reflecting on internalized homophobia as potentially applicable to anyone, Moss describes the original source of anxiety as the idea that a particular homoerotic impulse is dangerous. When it becomes externalized the idea is projected and reconfigured into a perception: “One thinks danger alone, but one sees it in company. The plural voice sees danger and hates its carrier. The idiosyncratic singular voice thinks danger and aims, alone, to avert it. The difference between the plural and singular voices is the difference between what seems like knowledge and what seems like feeling” (2003, 204).

We invite proposals for papers that explore conscious and unconscious fear and its social and political vicissitudes.

This is an interdisciplinary conference – we invite theoretical contributions and historical, literary or clinical case studies on these and related themes from philosophers, sociologists, psychoanalysts, psychotherapists, group analysts, literary theorists, historians, anthropologists, and others. Perspectives from different psychoanalytic schools will be most welcome. We promote discussion among the presenters and participants, for the symposium series creates a space where representatives of different perspectives come together, engage with one another’s contributions and participate in a community of thought. Therefore, attendance to the whole symposium is obligatory. Due to the nature of the forum audio recording is not permitted.

Presentations are expected to take half an hour. Another 20 minutes is set aside for discussion. There is a 10 min break in between each paper. Please send an abstract of 200 to 300 words, attached in a word-document, to moc.liamg@scitilop.sisylanaohcysp by October 5th 2016. We will respond by, and present a preliminary programme on October 15th 2016. If you would like to sign up to participate without presenting a paper, please contact us after this date.

This is a relatively small symposium where active participation is encouraged and an enjoyable social atmosphere is sought. A participation fee, which includes a shared dinner with wine, of € 299 before November 15th 2016 – € 377 between November 15th 2016 and January 15th 2017 – € 455 after January 15th, is to be paid before the symposium. Fees must be paid via Picatic (Picatic fees are not included in the price). Your place is only confirmed once we have received your registration including payment is completed. Additional information will be given after your abstract has been accepted or after the programme has been finalized.

We would like to thank the Paris Psychoanalytical Society (SPP).

Unfortunately, we are unable to offer travel grants or other forms of financial assistance for this event, though we will be able to assist you in finding affordable accommodation after November 15th 2016. Please contact us if you wish to make a donation towards the conference. We thank all donors in advance!

NB: Please make sure you read the Guide for abstracts thoroughly: http://www.psa-pol.org/?page_id=363

The conference lasts for three full days, from about 9 am until about 6 pm Friday, Saturday and Sunday. The time frame for each paper is 30 min for the presentation itself + 20 min for discussion, 50 min in total, and with a 10 min break in between each paper. This is an interdisciplinary conference. Perspectives from different psychoanalytic schools will be most welcome. We promote discussion among the presenters and participants; the symposium series creates a space where representatives of different perspectives come together, engage with one another’s contributions and participate in a community of thought. Therefore, attendance of the whole symposium is obligatory. Due to the nature of the forum audio recording is not permitted. This is a relatively small symposium where active participation is encouraged and an enjoyable social atmosphere is sought. A participation fee, which includes a shared dinner with wine, of € 299 before November 15th 2016 – € 377 between November 15th 2016 and January 15th 2017 – € 455 after January 15th, is to be paid before the symposium. Fees must be paid via Picatic (Picatic fees are not included in the price). Your place is only confirmed once your registration including payment is completed.

Unfortunately, we are unable to offer travel grants or other forms of financial assistance for this event, though we will be able to assist you in finding affordable accommodation after January 15th. Please contact us if you wish to make a donation towards the conference. We thank all donors in advance! We would like to thank the Paris Psychoanalytic Society.

For More Information :