Mars 2020 – APAMi

Colloque international – Musée de Sousse – 6-7-8 mars 2020 – L’inachevé dans les arts

Les 6, 7 et 8 mars prochain, la ville de Sousse (Tunisie) abritera un colloque international qui se penchera, à travers les communications d’artistes et d’experts de plusieurs pays, sur une question de plus en plus prégnante dans le monde des arts : qu’entendons-nous aujourd’hui par “œuvre inachevée” ou “work in progress” ?

Organisé par le Centre international de recherche et de documentation sur les arts vivants et l’Unité de recherche sur les esthétiques et les pratiques des arts de Sousse, ce colloque international, qui se tiendra les 6, 7 et 8 mars prochain à Sousse, en Tunisie, se penchera sur une question de plus en plus prégnante dans le monde des arts : qu’entendons-nous aujourd’hui par “œuvre inachevée” ou “work in progress” ? Le «non finito» dans l’art, s’il avait eu du temps, de Michel Ange, un aspect anecdotique, achève aujourd’hui de constituer une véritable mouvance tant dans les galeries d’art, les fabriques du livre, le 7e art, les arts dramatiques avec des appellations souvent confondantes, devenues presque consacrées : esquisse, story bord, rushes, work in process, mise en bouche, mise en espace, première (en parlant de théâtre), œuvre en devenir.

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Exposition au Sharjah Calligraphy Museum ‘Music of Letters’ – jusqu’en mars 2020

Bahman Panahi, Musicalligraphy, Lines and points III, Acrylic on canvas, 105 x 120 cm, 2019 / Courtesy of Sharjah Museums Authority (SMA)

The exhibition ‘Music of Letters’ features more than 30 paintings in which Panahi, being trained in calligraphy as well as music, was inspired by different musical pieces.

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Call for papers: 2nd mid-atlantic Ottoman studies workshop – March 27-29, 2020 – New-York University Ottoman & Turkish studies center

The theme of the workshop at NYU in 2020 will be “Global Ottoman Empire,” emphasizing the connectivity not only between the Ottoman Empire and the surrounding polities, but also among communities, individuals, and many other groups within and beyond its imperial boundaries.

Please submit an abstract (max 300 words) via e-mail to maow2020nyu@gmail.com by January 10, 2020 5:00pm. We request that you submit your abstracts with the following email subject title: “MAOW 2020 Abstract Submission”

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Séminaire : “The Latin Qur’an, 1143-1500: translation, transmission, interpretation” – Barcelone – 9-11/03/2020 – ERC Project EuQu, Islamolatina, Universitat Autònoma de Barcelona.

Du 9 au 11 mars 2020 à la Universitat Autònoma de Barcelona
Sala de Graus de la Facultat de Filosofia i Lletres

This workshop will examine the range of medieval Latin transmission of the Qur’an and reaction to the Qur’an by concentrating on the manuscript traditions of medieval Qur’an translations and anti-Islamic polemics in Latin.

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Call for proposals for Re-Membering Hospitality in the Mediterranean – International Conference – Université Toulouse Jean Jaurès – March 26-27, 2020 Convened by Yasser Elhariry, Isabelle Keller-Privat, Edwige Tamalet Talbayev

Attention : Date limite de candidature le 15 septembre

Abstracts (300 words) are due by September 15, 2019 to Yasser Elhariry (yasser.elhariry@dartmouth.edu), Isabelle Keller-Privat (isa.kellerprivat@gmail.com), and Edwige Tamalet Talbayev (etamalet@tulane.edu).

Contributors will be notified of acceptance by September 30, 2019.

A selection of papers will be published in an edited volume in the wake of the conference.

Hospitality is a complex, paradoxical concept whose etymology foregrounds an aporia. Derived from hostis, the foreigner and potential enemy, the hospes or host welcomes the guest, implying an intricate relationship between receiver and received, insider and outsider, as well as a compensatory relation since both hospes and hostis derive from the Latin verb hostire: “to treat as equal,” “to compensate,” “to pay back” (Grassi 35). The foreigner shifts from the position of an endangered, alienated subject to one who is included within the protective folds of the polis and the home. In welcoming the other, the host not only shares his home and power, but also entitles the guest (if only temporarily) to his own power as despot—etymologically, “the master of the house who lays down the laws of hospitality” (Derrida 149)—while reasserting his own domination. As a result, the commutative essence of the relationship between host and guest—whereby, as René Schérer argues, the host “acknowledges, through and thanks to the figure of the guest, his own exilic self” (40)—is perpetually jeopardized. In Claude Raffestin’s formulation, “hospitality is a right that warrants the transgression of limits without entailing violence” (166; qtd. Grassi 23).

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