ABOUT CONFERENCE: 22-23 April 2021, ONLINE (via Zoom)Affects, emotions and perceptions have always been at the center of philosophical discussion. Yet the so called “Affective turn” in social studies and humanities is relatively a new phenomenon inspired by Deleuze and Guattari´s influential works among others. Affective turn challenges the still dominant representational approach in semiotics, discourse analysis and text analyses of all kind. Its goal is to overcome human exceptionalism together with the domination of the word-based language over the other forms of expression in the process of creating meaning and knowledge altogether.
NeMLA 2021: Philadelphia, PA. March 11-14, 2021
CFP: YA Studies Around the World
2 - 6 November 2020
What does YA Studies look like in 2020? The YA Studies Association’s first biennial conference will explore recent critical developments in YA Studies from around the world. This online conference aims to bring together diverse, international voices across a range of disciplines, offering a variety of synchronous and asynchronous opportunities for presenting and engaging throughout the first week of November.
This heuristic panel seeks to examine the lived reality and creative representation of the political and ecological crisis in Kashmir. Spotlighting the voices of Kashmiri writers will continue the long and delicate process of shedding light on the current human rights crisis happening in Kashmir, as well as its global significance. This panel, therefore, solicits academic research that brings the persecuted voices of Kashmiri writers out of isolation (respecting anonymity on an individual basis) and into humanist discussions. The purpose of this panel involves both understanding the description of the Kashmiri lived reality, as well as providing space for hearing the specific tenants of their calls for change.
In 1860, Walt Whitman, begins his poem “I Dreamed in a Dream” with this vision of an idyllic city: “I saw a city invincible to the attacks of the whole of the rest of the earth; I dream’d that was the new City of Friends; Nothing was greater there than the quality of robust love— it led the rest” (1-5). Though presented as a utopian city formed in a dream, the City of Friends, in the 19th century, was a slogan used to refer to Philadelphia. The allusion to friends references the foundation of Philly by William Penn, a Quaker. It is this Quaker heritage that Whitman connects to his vision of Comradeship in which men of different backgrounds and cultures will lovingly embrace one another.
How do we understand dispossession and subjections that result from imposed demarcations, displacements, and deprivations? How do we see the dispossessed or subjugated as re-articulated in literary works, and what functions can those re-articulations of present/spectral absences play in the literary analysis of the dispossessed territories or bodies, and beyond?