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Jennifer Ashton (Chicago)
I ♥ Apocalypse. The Posthuman and Postracial Imagination in 21st-Century American Poetics
4 p.m.
Senatssaal (Nat.Fak.-Gebäude)
Funded by SoCuM.
| Announcement |
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Jennifer Ashton (Chicago)
Gender Politics and Gender Poetics in American Poetry since 1970
10 a.m. – 1 p.m. Uhr
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Locations. Anthropology in the academy, the workplace, and the public spehere
For quite some time, anthropology in Germany has been expanding, thanks to consistently high rates of student enrolment, the creation of new academic chairs and a growing demand for intercultural skills und anthropological expertise. Given anthropology’s engagement with both the political and epistemological consequences of the post-colonial critique, will (and can) the discipline become the vanguard of the academy?
These are only some of the questions the annual conference of the DGV poses.
The conference is cofunded by SoCuM.
| Announcement |
| Program |
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Małgorzata Leyko (Łódź)
Sperre '42 – das Theater im Raum der Geschichte
6 p.m.
P3 (Philosophicum)
Der Gastvortrag findet im Rahmen der “IPP Performance and Media Studies“ (SoCuM AG 5) statt.
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Concepts of Holiness – The Religious in Performance
Die diesjährige Summer School reiht sich in eine seit 2001 bestehende Tradition sommerlichen Austausches auf internationaler und interdisziplinärer Ebene ein und bildet zugleich den Auftakt zu dem neu bewilligten dreijährigen DAAD-Intensivprogramm (IP) “Concepts of Holiness – Rethinking the Religious in Theatre, Cultural Performance, and Media”.
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Gabriele Klein (Hamburg)
In Transit. Practices of Translation in Dance and Performance Art
6 p.m.
P4 (Philosophicum)
Veranstaltung der AG 5. Der Vortrag findet in englischer Sprache statt.
| Ankündigung |
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Annemarie Mol (Amsterdam)
Where is my Body? Notes on Eating and Topology
6.30 p.m.
Atrium Maximum (Alte Mensa)
Die diesjährige Georg Forster Lecture findet im Rahmen des 2. Mainzer Symposiums der Sozial und Kulturwissenschaften statt.
In the course of the twentieth century, the notion ›das Volk‹ gradually lost its appeal. Natural and social realities got disentan-gled. The sciences came to take bodies as a basic layer and social phenomena as situated on top of it. In recent practice-oriented studies this changes, as in practice there are no layers, but bodily and social elements act together. Other topological configurations shift accordingly. For in practice ›my body‹ is not necessarily be-neath my skin; as I eat stuff from everywhere, it stretches out. But while ›my body‹ is wide-spread, knowledge about it is situ-ated. The fact that ›my body‹ needs 2000 kcal a day, may be relevant in a setting of scarcity, but in contexts of abundance it is counterproductive. In single set-tings, at the same time, different kinds of facts may come to clash. Economics may take feeding grain to chicken to be efficient, but for nutrition science it is not at all. The topological complexity of bodily spaces thus laid out, gives reason to conclude that while in practice scientific knowledge is highly pertinent, it does not offer conclusive grounds.
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Practices and their bodies. What kind of artefact is the lived body?
In the last few years, the body has become a crucial research field for the cultural and social sciences. Anthropological and phenomonlogical as well as historical contributions have brought the discussion further. The 2nd Mainz Symposium of Social and Cultural Studies “Practices and their bodies. What kind of artefact is the lived body?” will now discuss the body as part of material culture. In recent years the term practices has oftentimes been used to express this perspective – a conception of human action and behaviour that places controlled bodily movement at the centre of social life and conceives the body as both artefact and medium of social practices.
Contributions of diverse disciplines (e.g., sociology, history, anthropology, cultural and media studies) will be consolidated in order to converge on possible answers to fundamental questions regarding a sociocultural view of the body. What kind of an artefact is the lived body? How many bodies does a human being have? What is the communication technological potential of bodies? How does the material body correspond to the perception of the lived body and of ‘mental’ activities? What are the variations that ‘marginal bodies’ bring to light: damaged, animal, dead, embryological, and engineered (cyborg) bodies?
The Mainz Symposia of Social and Cultural Studies are also host to the Georg Forster Lecture.
| Website of the Symposium |
| Schedule |
| Conference Report, The European Archaeologist |
| Conference Report, H-Soz-u-Kult |
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Annemarie Mol (Amsterdam University)
| Announcement |