CFP: [International] International Conference at the University of Kairouan, TUNISIA

full name / name of organization: 
Professor Rachid AMRI
contact email: 


CFP: Manifestations of Inclusion and Exclusion.

    This topic can address issues such as social and/or cultural inclusion
and/or exclusion, as well as the concept of those or that which/who
is/are marginalized and those or that which seeks its own
marginalization. It can therefore be applied to social, economic,
ethnic, and/or national groups such as Arab Muslims, Hispanics,
Blacks, and/or all sub-populations living and/or writing within or
alongside a majority group. Are such groups or individuals excluded
from mainstream discourse? Do they choose to exclude themselves? What
is their manner of exclusion? Do they exclude themselves, or are they
excluded, in manners that create an alternate discourse? If so, what
are the manifestations of such an alternate or differing discourse,
and how does it fit into or contrast with the dominant discourse?

Inclusion and exclusion can also apply directly to text itself: the silent
statement, that which is most eloquent because it is not expressed, that
which is hushed or occulted for various reasons. Furthermore, certain
types of text, notably the tale, is characterized by inclusions and
exclusions. Typically chronological in narrative structure, the folktale
typically excluses prolepsis and, to some degree, analepsis. What are the
rationale and results of such choice? In what ways do tales and folk
stories differ from other types of discourse? The inclusion of text within
text can be a parody or pastiche; it may also be political and/or
ideological in aim, a sign or manifestation of subversion or adherence, in
nature and/or in intent.

Inclusion and exclusion can apply equally to the field of linguistics.
Sociolinguistics in particular concerns itself with the shunning of
dialects or speech patterns deemed "inferior" or "non-standard." What
causes some groups/individuals to differ in modes of expression? Are they,
or are they perceived to be, geographical, ethnic, class-based? What are
the implications, textually and/or socially/economically/culturally for
groups whose speech patterns falls outside the majority usage?
Code-switching is based on manifestations of inclusion and exclusion. What
appears to prompt the substitution of a word or expression in one language
over a similar word or expression in another language? What are the
results and/or implications of such choice?

Finally, the notion can cover the inclusion or rejection of writings
within the accepted body of texts. Accepted bodies of writings can refer
not only to Bloom’s index of great literature, but also apply to national,
individual, and/or majority preferences. Which literatures are deemed
worthy of admiration and/or emulation, and which are to be ignored or even
shunned is often a case of individual/national/cultural/religious
preference and choice. Is Arab Muslim literature studied in the West? Is
American Indian literature studied in Europe? Is Western feminist text
accepted in Arab Muslim curricula? To what extent are canons alike or
dissimilar, depending upon the judging body?

Please submit abstracts electronically before January 15, 2009 to Dr.
Rachid AMRI, Director, Department of English, Faculty of Letters,
University of Kairouan:

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Received on Sat Dec 06 2008 - 09:26:50 EST