This panel seeks papers that complicate and deepen our understanding of the role of religious difference in the development of eighteenth-century literature, culture, and society. Toleration is an inherently ironic and unsatisfying concept that gives the appearance of inclusiveness, but entails nothing of acceptance or equality. Such an understanding of tolerance informs Stanley Fish's claim that "any regime of tolerance will be founded by an intolerant gesture of exclusion" and "those who institute such a regime will do everything they can to avoid confronting the violence that inaugurates it." In other words, toleration is typically a pragmatic doctrine that favors political expedience over freedom of conscience.
47th Annual Comparative Literature Conference
California State University, Long Beach
March 1st-3rd, 2012
Drawing the Line(s): Censorship and Cultural Practices
Plenary Speaker: Ilan Stavans
Lewis-Sebring Professor in Latin American and Latino Culture, Amherst College
Special B-Word Public Lecture: An Evening with Azar Nafisi
"Freedom of speech means that you shall not do something to people either for the views they have, or the views they express, or the words they speak or write." ~ Hugo L. Black, U.S. Supreme Court Justice 1963
"There is more than one way to burn a book. And the world is full of people running about with lit matches" ~ Ray Bradubury, Fahrenheit 451
From Diane DiMassa's caffeinated homicidal heroine in Hothead Paisan to Lee Edelman's sinthomosexual who "chooses not to choose the Child," revenge – if only phantasmatic – invigorates queer narratives, theory, even politics. And given that oppression breeds resentment, it is no intellectual leap to consider why revenge becomes a popular trope. But is there something inherently queer about revenge? Could we envision distinctly queer forms of revenge? Or is such an essentialist application of "queer" its very antithesis?
From post-colonial theory to sociology to anthropology, the concept of liminality has offered a means for understanding instances of cultural, social, and political "in-between-ness." I am looking to organize a panel that examines the nature, use, and/or function of the liminal in contemporary literature for the 2012 International Conference on Narrative, to be held March 15–17 in Las Vegas, NV (http://narrative.georgetown.edu/conferences/2012_Narrative_Flyer.pdf).
Sketched by themselves
Society tested by "panoramic" literature
Special issue of the open acces journal 'Interferences littéraires - Literaire interferenties' (number 8, May 2012)
edited by Nathalie Preiss (Université de Reims) & Valérie Stiénon (F.N.R.S - Université de Liège )
Alien invasion, viral outbreak, nuclear holocaust, the rise of the machines, the flood, the second coming, the second ice age—these are just a few of the ways human beings have imagined their "end of days." And someone's Armageddon clock is always ticking—we just dodged Harold Camping's rapture on May 21st of this year, and the Mayan-predicted doomsday of 2012 is just around the corner. In the end, what do we reveal about ourselves when we dream of the apocalypse? What are the social and political functions of these narratives in any given historical period? How do different cultures imagine the apocalypse, and what do these differences reveal? What is particular to the narratological design and content of apocalyptic texts?
Inarticulacy: An Interdisciplinary Early Modern Conference
University of California, Berkeley
November 12 - 13, 2011
**Abstracts welcome from graduates, post-docs, and faculty!**
43rd Annual Convention, Northeast Modern Language Association (NeMLA)
March 15-18, 2012
Rochester, New York – Hyatt Rochester
Host Institution: St. John Fisher College
Keynote speaker: Jennifer Egan, 2011 Pulitzer Prize winner, A Visit from the Goon Squad
MEARCSTAPA Session for the International Medieval Congress at Western Michigan University
May 10-13, 2012
Session I: "You're So Juvenile: Monstrous Children in Medieval Culture"