CFP: ACLA 2014 (NYU, March 20-23) Seminar Proposal – Health and Healthcare as Capital

ACLA 2014 (NYU, March 20-23) Seminar Proposal – Health and Healthcare as
Capital
(temporary title)

This seminar seeks contributions that analyse the representations and
realities of health and healthcare as capital. Rather than limiting the
concept of 'capital' to the traditional, economic definition, we aim at
understanding health as social and cultural capital, recently defined as
'the repertoire of cultural skills, verbal and nonverbal competencies,
attitudes and behaviors, and interactional styles, cultivated by patients
and clinicians alike, that, when deployed, may result in more optimal
health care relationships' (Shim 2010, p.1).
Building on recent turns in medical humanities and medical anthropology,
as well as on the inter-disciplinary intersections between these two
fields, we will engage in questions relating – but not limited – to:


* Pain and its influence on (ethnic, gender, national, and other)
power relations
* Health as symbolic capital
* Performances of healthiness/ wellbeing and/or illness/injury in
relation to
social and economic capital
* Hospitals as capitals of health
* Healthcare and inequality
* The impact of health policy on the clinical encounter
* Literary and Filmic representations of the bureaucracy of health
* Narratives of psychological care

We are interested in theoretically oriented contributions from various
disciplines: literature, anthropology, history, visual art, cinema
studies, and others. One panel will focus on representations of health as
capital in film and television, with the two other planned panels to be
shaped based on the papers accepted.

Please send abstracts of up to 250 words in a standard word document,
along with contact information and affiliation(s), to both organizers: Dr.
Anna Elsner (anna.elsner AT kcl.ac.uk) and Omri Grinberg (o.grinberg AT
mail.utoronto.ca), by 12 August 2013. We will accept 8-11 papers,
notifications will be sent by 1 September.

For further information regarding ACLA 2014 and the seminar/panel system,
see:
http://acla.org/acla2014/

Thank you,

Omri Grinberg,
Ph.D. student, Anthropology and the Centre for Jewish Studies,
University of Toronto
19 Russel Street
Toronto, Ontario, M5S 2S2
Canada

George W. Stocking

I am deeply saddened to let you know that George Stocking died peacefully
at home just after midnight on Saturday, July 13, 2013. He had been very
ill since late Spring.
Carol Stocking is at 5550 S. Dorchester #1109, Chicago, IL 60637
A few highlights of his wonderful career
Born December 8, 1928
BA 1949 Harvard
PhD 1960 University of Pennsylvania (American Civilization)
Dissertation: "American Social Scientists and Race Theory: 1890-1915"
1960-68 Department of History, University of California at
Berkeley (Instructor, Assistant Professor, Associate Professor)
1968-- University of Chicago, Departments of History and
Anthropology
Associate Professor 1968-74
Professor, 1974-1990
also joined the Committee on Conceptual Foundations of
Science
1974-- Stein-Freiler Distinguished Professor,
1990-2000 Emeritus, 2000-2013

Awards and Honors
1976-77 NEH Fellow at the Center for Advanced Study in the
Behavioral Sciences, Stanford
1984-85 John Simon Guggenheim Memorial Fellow
1988-89 Getty Scholar, Getty Center for the History oft and the
Humanities
1992-93 Member, School of Social Science, Institute for
Advanced Study, Princeton
1993 Huxley Lecturer and Medalist, Royal Anthropological
Institute
1994 Quantrell Award for Excellence in Undergraduate
Teaching, UC
1998 Franz Boas Award for Exemplary Service to
Anthropology, AAA
2011 Normal MacLean Faculty Award (UC Alumni Association)
Honored by major symposia at the University of Chicago (1995) and the
National Meeting of the American Anthropological Association (1997) and
by the
"Stocking Symposium in the History of Anthropology in Anthropological
Practice" held annually at the national meeting of the American
Anthropological Association.
Major Publications
1968 Race, Culture and Evolution: Essays in the History of
Anthropology
1987 Victorian Anthropology
1992 The Ethnographer's Magic and Other Essays in the History of
Anthropology
1995 After Tylor: British Social Anthropology, 1888-1951
2001 Delimiting Anthropology: Occasional Inquiries and Reflections 2010
Glimpses into My Own Black Box: An Exercise in
Self-Deconstruction
1973-2003 Founder and Editor of the History of Anthropology of
Newsletter
Editor of at least 8 volumes in the History of Anthropology series from
the University of Wisconsin Press
Most recently he had been working on Clyde Kluckhohn
--
___________________
Anne M. Ch'ien
Administrator, Graduate Program
Department of Anthropology
University of Chicago
1126 East 59th Street
Chicago, IL 60637
Phone: 773-702-8551
FAX: 773-702-4503
E-Mail: amchien@uchicago.edu

appel à contributions/call for papers--numéro spécial sur les mémoires des pensionnants indiens/special issue on the memories of IRS

THE ENGLISH VERSION OF THIS MESSAGE FOLLOWS

Bonjour,

C'est avec plaisir que nous nous invitons votre contribution à un
numéro spécial pour la Revue internationale des études canadiennes sur
les mémoires des pensionnats indiens au Canada en temps de mise en
œuvre de la Commission de vérité et de réconciliation du Canada. Svp
voir l'appel de textes ici-bas pour tous les détails. Les textes en
français ou en anglais sont les bienvenus.

Sincèrement vôtre,

Brieg Capitaine
Chercheur associé au CADIS, École des hautes études en sciences sociales,
CNRS
briegc@ehess.fr

Karine Vanthuyne
Professeure adjointe, Département de sociologie et d'anthropologie,
Université d'Ottawa
kvanthuy@uottawa.ca


Hello,

We are pleased to invite you to contribute to a special issue of the
International Journal of Canadian Studies on memories of Indian
Residential Schools in the time of the Truth and Reconciliation
Commission of Canada. Please consult the call for papers below for
more details. Contributions in French or English are welcome.

Yours sincerely,

Brieg Capitaine
Chercheur associé au CADIS, École des hautes études en sciences sociales,
CNRS
briegc@ehess.fr

Karine Vanthuyne
Assistant Professor, Departement of Sociology and Anthropology,
University of Ottawa
kvanthuy@uottawa.ca

_____________________________________________________________________________________________________________________________________________________________________________________

MÉMOIRES DES PENSIONNATS INDIENS AU CANADA

Appel à contributions pour un numéro spécial de la Revue
internationale d'études canadiennes


Entre 1874 et 1996, le gouvernement canadien entreprit d'assimiler les
enfants autochtones, en promouvant, puis en exigeant de ceux-ci de
fréquenter des pensionnats dont la gestion fut confiée à des
institutions religieuses (Miller, 1996). Sur les quelque 150 000
enfants qui furent placés dans ces institutions, au moins 3000 sont
morts (Perkel, 2013), et plus de la moitié auraient été victimes de
violence physique ou sexuelle . Pendant des années, le gouvernement du
Canada et les églises qui avaient administré ces écoles ont refusé de
reconnaître ces mauvais traitements. Quand ils l'ont finalement fait,
à travers la Déclaration de réconciliation de 1998, ce fut sans
remettre en cause l'idéologie sous-jacente légitimant le système des
pensionnats (Llewellyn, 2002). Ce n'est qu'en 2006, en réponse à la
pression juridique croissante exercée par les survivants des
pensionnats indiens sur le gouvernement et les églises (Stanton,
2011), que ces derniers ont finalement reconnu que le système des
pensionnats avait injustement et durablement nui aux peuples
autochtones du Canada, et ce faisant, se sont engagés à faire amende
honorable. La Convention de règlement relative aux pensionnats indiens
(CRRPI), qui fit suite au plus grand recours collectif de l'histoire
du Canada, comprend : (1) un fonds de guérison et un fonds de
commémoration; (2) un paiement d'expérience commune (PEC) pour chaque
survivant ayant fréquenté un pensionnat indien ; (3) un processus
d'évaluation indépendant (PEI) pour les réclamations individuelles
relatives à des sévices physiques et sexuels, et (4) une commission de
vérité et réconciliation (CVR) (CRRPI, 2006). C'est au travail de
cette commission, et plus précisément aux processus mémoriels et
identitaires qu'elle met en jeu, que ce numéro spécial de la Revue
internationale d'études canadiennes sera consacré.

La CVR se distingue des autres commissions mises en place à travers le
monde depuis une trentaine d'années, en Amérique latine notamment, car
elle ne possède ni mandat légal, ni ne s'inscrit dans le cadre d'une
transition démocratique comme en Afrique du Sud (Goodman, 2009). D'une
part, la commission, à travers les différents événements nationaux ou
régionaux qu'elle organise à travers le Canada octroie une place
centrale aux témoignages des anciens pensionnaires afin de « libérer
leur parole », leur prise de parole publique étant entendue comme clé
à leur processus de guérison et, plus largement, à celui des
communautés autochtones. D'autre part, cette commission a pour mandat
de « mieux faire comprendre » l'histoire des pensionnats à la société
canadienne (CRRPI, 2006). Son énoncé de vision indique : « Nous
dévoilerons la vérité sur les pensionnats indiens et nous donnerons un
nouveau souffle au Canada qui se veut inclusif, respectueux et
partisan de la réconciliation » (CVR, 2012, p.2). Or quelle est cette
« vérité » ? En quoi l'objectif de réconciliation qui sous-tend la
volonté de la CVR de mettre à jour ce qui s'est « vraiment passé »
dans les pensionnats indiens en module la forme et le contenu, ou
inversement ? Par ailleurs, alors que les programmes de réparation qui
découlent de la Convention de règlement (tels que le CEP et le PAI)
ont tous été limités aux anciens pensionnaires des pensionnats gérées
par le gouvernement fédéral, la CVR, qui constate que « [l] 'exclusion
de ces élèves est un sérieux obstacle à la réconciliation véritable et
sincère » (CVR, 2012, p. 9), a adopté une approche différente.
Celle-ci invite l'ensemble des anciens pensionnaires à témoigner y
compris ceux ayant été placés dans des familles d'accueil, ou ayant
fréquenté les écoles de jour ou les pensionnats qui ne furent pas sous
la responsabilité du gouvernement fédéral. Quelles sont les
conséquences de cette approche plus inclusive ? Permet-elle aux
anciens pensionnaires non reconnus de dépasser leur sentiment d'être
une fois de plus les « enfants de personne » (Cuffe, 2012) ? Enfin,
des tensions existent-elles entre la contre-histoire officielle
réconciliatrice des pensionnats que la commission s'est donnée pour
mission d'établir, et les souvenirs des anciens pensionnaires ou du
personnel de ces écoles ?

Si les effets négatifs des pensionnats indiens sur les peuples
autochtones du Canada ont maintenant été officiellement reconnus, bien
que partiellement, par le gouvernement et les églises, que ce soit à
travers des excuses publiques ou la ratification de la Convention, la
façon dont l'expérience dans ces écoles et leur héritage doivent être
interprétés et représentés publiquement fait l'objet de conflits parmi
les anciens pensionnaires et leurs descendants. En effet, un certain
nombre d'entre eux décrivent l'expérience dans les écoles comme «
traumatisante », et leur héritage émotionnel comme symptomatique d'un
« Syndrome des pensionnats ». Modelé sur les critères de diagnostic du
Syndrome de stress post-traumatique, ce discours est largement accepté
et adopté par les chercheurs, les cliniciens et les survivants et sert
également pour décrire et expliquer les comportements erratiques dont
souffriraient de nombreux anciens pensionnaires (Partride 2010,
Brasfield 2001). De ce point de vue, l'événement des pensionnats
constitue, pour les individus et les collectivités autochtones, le
principal facteur explicatif des taux élevés de conduites violentes,
d'alcoolisme, ou de suicide qu'on retrouve chez la population
autochtone. D'autres survivants et des universitaires autochtones
estiment par contraste que ces comportements sont plutôt le résultat
d'un « traumatisme historique ». Suivant cette perspective, les
pensionnats indiens ne constitueraient qu'une injustice coloniale
parmi tant d'autres rencontrées par le passé, mais aussi à l'heure
actuelle par les peuples autochtones d'Amérique du Nord - et qui n'ont
pas manqué de marquer leur identité collective (Wesley-Esquimaux et
Smolewski 2004, Bousquet 2009). Quelques survivants, comme James
Gladstone (1987), se concentrent plutôt pour leur part sur les
retombées positives des pensionnats indiens, tel que
l'alphabétisation. D'autres parlent des possibilités offertes, par le
biais de ces écoles, aux Autochtones de suivre une formation continue,
de trouver un emploi ou de développer les réseaux nécessaires pour
contester le pouvoir central d'Ottawa sur leurs terres (Irlbacher-Fox,
2009). Sans minimiser les abus subis dans les écoles, une version
légèrement différente de cette dernière perspective met plutôt
l'accent sur la capacité des Autochtones à avoir survécu, alors qu'ils
n'étaient que des enfants, à la cruauté du système des pensionnats
indiens, et à avoir triomphé, une fois adulte, des conséquences
négatives et fréquentes de ceux-ci, telles que l'abus de drogues et
d'alcool (Dion Stout et Kipling, 2003). Cette lecture met également
l'accent sur la résilience globale des cultures autochtones
(Tousignant, 2012), en notant le fait que le système des pensionnats
indiens n'est pas parvenu à assimiler les peuples autochtones.

Si les témoignages des victimes constituent le principal matériau de
la CVR, certains survivants ou anciens employés des pensionnats
regrettent, au nom de la réconciliation, respectivement l'absence ou
la faible place des églises lors des événements organisés par la
commission. Tout au long du XXe siècle, les pensionnats furent
considérés, par l'Église anglicane notamment, comme une « entreprise
sacrée » (Woods, 2012). Les missionnaires, tels des héros qui
œuvraient pour le bien-être des peuples d'Amérique du Nord, voyaient
la conversion et la civilisation comme allant de pair (Hayes, 2004).
Or si ce modèle s'est peu à peu fissuré pour être totalement remis en
cause par les élites anglicanes à partir des années 1960, les
travailleurs ont pu se sentir pour leur part trahis par la hiérarchie
ecclésiastique (Woods, 2012 : 114). Ainsi, en marge des travaux de la
Commission, d'anciens employés ou missionnaires qui jugent avoir œuvré
pour le « bien-être des enfants » (L'Heureux, 2013) dénoncent la «
vérité autochtone qui serait une fausseté » ainsi que le « lynchage
légalisé » (Ibid.) dont ils font l'objet des suites de la ratification
de la Convention.

Comment le travail de mémoire accompli par la CVR, à travers les
événements régionaux et nationaux qu'elle organise à travers le
Canada, interagit-il avec ces interprétations des impacts du système
des pensionnats, manifestement divergentes ? Ceux qui choisissent de
témoigner publiquement de leurs expériences dans les écoles ou de
leurs séquelles favorisent-ils certaines interprétations tout en
minimisant d'autres ? Au-delà de l'hétérogénéité des témoignages,
quelle contre-histoire du système des pensionnats indiens et de son
héritage ressort, dans son ensemble, des auditions publiques de la
commission ? Cette contre-histoire transforme-t-elle la manière dont
la question des pensionnats et de leur legs est localement abordée ?
Si oui, comment ? Nous nous interrogerons ici sur l'appropriation de
cette contre-histoire des pensionnats indiens qu'est en train de
produire la CVR. Quel rôle joue-t-elle, par exemple, dans la
définition des enjeux des mouvements autochtones, sur leurs logiques
d'action ou l'identité des acteurs ?

Dans ce numéro, nous nous interrogerons également sur le pouvoir de
cette « vérité » qu'est en train de construire la CVR de transformer
la place des Autochtones au sein de la société canadienne. En effet,
comme nous le mentionnions plus haut, la commission s'est donnée pour
objectif de contribuer à faire du Canada un pays plus « inclusif,
respectueux et partisan de la réconciliation » (CVR, 2012, p. 2), et
ce à travers la révélation des exactions commises dans les écoles et
de leurs impacts intergénérationnels. Or quelles sont les stratégies
que déploie la commission en ce sens ? Comment transforme-t-elle en
problème « canadien » ce qui est en général perçu, par une majorité de
non-autochtones, comme un problème strictement « indien » ? Est-ce que
les divers témoignages qu'elle met en scène, que ce soit dans le
contexte d'audiences publiques, de forums de discussion sur le thème
de la réconciliation ou de rapports écrits sur l'avancement de ses
travaux parviennent à susciter l'empathie, la solidarité, voire la
reconnaissance d'une responsabilité de la part de la sphère civile
canadienne ? Et de quelle manière ces processus d'identification à l'«
Autre Indien » transforment-ils les représentations collectives des
Autochtones chez les non-Autochtones ?

Les propositions d'articles pourront ainsi s'inscrire dans une série
de questionnements non exhaustifs autour des thèmes de :
• La mémoire des pensionnats et la Commission de vérité et de
réconciliation du Canada : enjeux et conflits,
• Témoigner, ou non, à la Commission : expériences et
positionnement des acteurs,
• Mémoires des pensionnats, redéfinition de l'identité
collective autochtone et réarticulation des mouvements autochtones,
• La réception de ces mémoires par la société civile canadienne.

Les contributeurs intéressés devront envoyer un résumé de 500 mots
maximum, comprenant un titre, une courte bibliographie ainsi qu'une
courte biographie au plus tard le 15 août 2013 à kvanthuy@uottawa.ca
et briegc@ehess.fr.

Une réponse sera envoyée le 1er septembre aux contributeurs les
informant si leur proposition a été retenue.

La version finalisée des articles devra être soumise au comité
éditorial en charge du numéro au plus tard le 1er janvier 2014. La
publication du numéro spécial est prévue dans le courant de janvier
2015.

Nous nous réjouissons de lire vos résumés.


Le comité éditorial du numéro spécial :

Brieg Capitaine, Chercheur associé au CADIS, École des hautes études
en sciences sociales, CNRS, briegc@ehess.fr

Karine Vanthuyne, Professeure, Département de sociologie et
d'anthropologie, Université d'Ottawa, kvanthuy@uottawa.ca

_____________________________________________________________________________________________________________________________________________________________________________________


THE MEMORIES OF INDIAN RESIDENTIAL SCHOOLS IN CANADA

Call for papers for a special issue of the International Journal of
Canadian Studies


Between 1874 and 1996, the Canadian government sought to educate and
assimilate Indigenous children into mainstream Canadian society by
promoting, and then requiring, their attendance at church-run Indian
Residential Schools (IRS) (Miller, 1996). It is estimated that of the
approximately 150,000 children who attended these institutions, at
least 3,000 died (Perkel, 2013), while more than half of them were
victims of physical or sexual abuse For years, the government of
Canada and the churches that administered the schools refused to
acknowledge these mistreatments, and when the government finally did,
through a 1998 Statement of Reconciliation, it was without questioning
the underlying legitimacy of the IRS system (Llewellyn, 2002). In
2006, in response to increasing legal pressure being exercised by IRS
survivors on the government and the churches (Stanton, 2011), the
latter finally recognised that the IRS system had unjustly and
enduringly harmed Canada's Indigenous population, and in so doing,
committed to make amends. The Indian Residential School Settlement
Agreement (IRSSA) that ensued, the largest class action suit
settlement in Canadian history, involved: (1) a healing fund and a
commemoration fund; (2) a common experience payment (CEP) to every
living survivor who attended an IRS; (3) an independent assessment
process (IAP) for individual claims related to physical and sexual
abuse; and (4) a truth and reconciliation commission (TRC) (IRSSA,
2006). It is the work of this commission, and more specifically the
memory and identity processes it puts in motion, that this special
issue of the International Journal of Canadian Studies will focus on.

The TRC distinguishes itself from other truth commissions that have
been set up around the world over the last thirty years -- it has no
legal mandate, nor is it the outcome of a democratic transition (as
was the case in South Africa) (Goodman, 2009). On the one hand, the
commission, through the various national or regional events it
organizes across Canada, provides a central place for testimonies of
former students to be heard. In so doing, it aims to "liberate their
speech", public retellings of abuses being understood by the
commission as key to IRS victims' healing processes and, more broadly,
to those of Indigenous communities at large. On the other hand, the
commission's mandate is to promote a "better understanding" of the
history of residential schools among the larger Canadian society
(IRSSA, 2006). Its vision statement declares: "We will reveal the
truth about residential schools, and establish a renewed sense of
Canada that is inclusive and respectful, and that enables
reconciliation" (TRC, 2012, p. 2). But what is this "truth"? How is
the goal of reconciliation that underlines the TRC's desire to clarify
what "really happened" in residential schools shaping the form and
content of that "truth"? Besides, while the reparation programs that
derive from the Settlement Agreement have all been restricted to
residential students of federally run schools (such as the CEP and the
IAP), the TRC, which finds that "[t]he exclusion of these students is
a serious roadblock to meaningful and sincere reconciliation" (TRC,
2012, p. 9), has adopted a different approach. It is welcoming the
participation of all students, including those from foster care
situations, day schools or boarding schools not under the
responsibility of the federal government. What is the impact of this
more inclusive approach? Has it relieved non-recognised former
students from their sense of being once again "nobody's children"
(Cuffe, 2012)? In the end, what tensions exist, if any, between the
reconciliatory counter-history of residential schools that the
commission has given itself the mandate to establish, and former
students and staff's memories of these schools?

While the negative effects of IRS on Indigenous peoples in Canada have
now officially, although partially, been acknowledged by the
Government and the churches that ran them through public apologies, or
the ratification of the IRSSA, there is disagreement among survivors
and their descendants about how the experience in the schools and its
legacy should be interpreted and publicly represented. A number of
Indian Residential Schools' survivors have described their experience
in the schools as "traumatic", and its emotional legacy as symptomatic
of a "Residential School Syndrome" (RSS). Modelled after the
diagnostic criteria of Post-Traumatic Stress Disorder (PTSD), this
diagnostic is widely accepted and adopted by scholars, clinicians and
survivors alike to describe the behavioural conditions that are
believed to plague many who attended the schools (Brasfield, 2001;
Partride, 2010). From this point of view, the IRS system constitutes
the root cause of the higher rates of interpersonal violence,
alcoholism, and suicide that Indigenous peoples are faced with within
Canada compared to the non-Indigenous population. Other survivors and
indigenous scholars believe that these behavioural conditions should
be understood more broadly as the result of "historic trauma". From
this perspective, the IRS system constituted only one among many of
the long-standing and on-going colonial injustices faced by and
impacting Aboriginal peoples in North America (Bousquet, 2009;
Wesley-Esquimaux & Smolewski, 2004) In their memoirs, some survivors,
such as James Gladstone (1987), focus on the positive outcomes of
attending residential school, such as English literacy. Others speak
to the opportunities opened up by way of the schools, including
continuing education, employment, and the development of networks
necessary to challenge Ottawa's on-going control over their lands
(Irlbacher-Fox, 2009). Without downplaying the abuses suffered at the
schools, a slightly different version of the latter reading emphasizes
IRS survivors' ability to endure hardships of the IRS system as
children, and to triumph over negative responses, such as drug and
alcohol abuse, as adults (Dion Stout & Kipling, 2003). This reading
often stresses the overall resilience of Aboriginal cultures
(Tousignant, 2012), by highlighting the extent to which the
residential schools system failed in assimilating Aboriginal peoples.

While IRS victims' testimonies are the main focus of the TRC, some
survivors or former school employees decry, in the name of
reconciliation, the absence of or the little room allocated to the
churches during the national or regional events hosted by the
commission. Throughout the twentieth century, Indian Residential
Schools were considered, by the Anglican Church in particular, as a
"sacred enterprise" (Woods, 2012). Missionaries, who then viewed
themselves as heroes working devotedly for the welfare of the peoples
of North America, saw conversion and civilization as going hand in
hand (Hayes, 2004). And if this model, in the eyes on the Anglican
elites, gradually splintered, to the point of being fully challenged
in the 1960s, the schools' staff may have continued to believe in it,
and feel betrayed by the ecclesiastical hierarchy as a result (Woods,
2012). Thus, alongside the work of the commission, former employees or
missionaries who feel that they worked for the "welfare of the
children" (L'Heureux, 2013) are denouncing the "Aboriginal truth" as
false and questioning the "legalized lynching" (ibid.) to which they
feel subject as a result of the commission's work.

How does the memory work accomplished by the TRC, through the regional
and national events it organizes across Canada, interact with these
obviously divergent interpretations of the IRS system and its impacts?
Among those who choose to testify publicly about their experiences in
the schools or their legacy, are certain interpretations favoured
while others marginalised? Beyond the heterogeneity of testimonies,
which counter-history of the IRS system is emerging, as a whole, from
the public hearings of the commission? Is this counter-history
transforming the ways into which the experience and legacy of the
schools are being locally interpreted and addressed? If so, how? We
are also raising the issue of the uses to which the TRC's
counter-history of the IRS system are being put. What role does this
counter-history play, for instance, in defining contemporary
indigenous movements' logics of action or the identity of their actors?

In this issue, we will also ponder to what extent the "truth" that the
TRC is currently "revealing" is transforming the status of Aboriginal
people in Canada. Indeed, as we explained above, the commission has
set itself the objective of contributing, through the revelation of
the abuses that were committed in schools and their intergenerational
impacts, to "a renewed sense of Canada that is inclusive and
respectful, and that enables reconciliation". What are the strategies
that the commission is deploying in that regard? How is it
transforming into a "Canadian problem" what is generally perceived by
a majority of non-Aboriginals as a strictly "Indian problem"? Are the
various testimonies that it is displaying, whether in the context of
public hearings, discussion forums on the theme of reconciliation, or
written reports on the progress of its work, able to generate empathy,
solidarity among non-Aboriginal Canadians, or even a sense of guilt?
And how are these processes of identification with the "Indian Other"
transforming the collective representations of Aboriginal peoples
among non-Aboriginal people?

Here is a non-exhaustive list of themes that the articles of this
special issue could cover:
• The memory of residential schools and the TRC: challenges and conflicts;
• Testifying, or not, at the TRC: experiences and positionings of actors;
• Memories of residential schools, redefinition of Aboriginal
collective identities, and re-articulation of Aboriginal movements in
Canada;
• The reception of IRS memories by the Canadian civil society.

If you would like to contribute to this special issue, please send us
an abstract of 500 words maximum, along with a title, a short
biography and a short bibliography, by August 15th, 2013, to
kvanthuy@uottawa.ca and briegc@ehess.fr.

We will let you know by September 1st, 2013, if your contribution has
been selected for the issue.

Complete versions of the articles will have to be submitted to the
special issue editorial board no later than January 1st, 2014. The
publication of the special issue is scheduled for January 2015.

We look forward reading your abstracts,

The editorial board of this special issue :

Brieg Capitaine, Associate Researcher, CADIS, Ecole des Hautes Etudes
en Sciences Sociales, CNRS, briegc@ehess.fr.
Karine Vanthuyne, Assistant Professor, Department of Sociology and
Anthropology, University of Ottawa, kvanthuy@uottawa.ca.

Final reminder Money and Moralities Panel AAS 2013

Hi colleagues,

With every apology for cross-posting, here is a quick reminder that I am
accepting abstract proposals for the following panel at the AAS Conference
at ANU on November 6-8 for another two weeks (until August 1).


Moralities of Money



Discourses about value and exchange have been at the centre of many
anthropological analyses since Malinowski and Mauss. While the way value is
constructed and distributed within the social body continues to differ
significantly from one ethnographic context to another, all local
experiences are to a growing extent shaped and transformed by the workings
of global capitalism.

In practical terms this has meant that cash, credit and capital increasingly
permeate everyday practices in even the most remote field-sites. Social
relationships within our field-sites as well as the relationships between
anthropologists and their respondents are inevitably mediated by the market.
Indeed, money has re-emerged at the centre of so many ethnographic studies
that it has been described as anthropologists "new exotic" (Maurer 2006:
18).

In this environment the relationship between notions of tradition and
modernity appears increasingly complex, and the salient points of study
for contemporary economic anthropologists are perhaps local discourses
about money and patterns of engagement with transnational market forces.

Moreover, these changing political contexts open new possibilities for
making money and reflecting on processes of exchange through competing
moral discourses.
Accumulating, spending or distributing money are practices that frequently
are viewed through a moralizing lens or at least discursively constructed
in terms of morality and ethics. As money is found or lost, used and
abused, wasted or won, hailed or condemned, fetishized or feared it
becomes inscribed with meaning in ways that can both strengthen and
challenge social orders.

This panel therefore seeks to focus on how money impacts social structures
and local dynamics of power, and becomes intrinsically linked to cultural
moralities and evaluations. We invite papers on competing moralities of
money and exchange from a variety of perspectives, including thick
ethnographic descriptions, comparative analyses, methodological
discussions and ethical reflections from various field-sites.


Please send all abstracts to the panel convener on
g.presterudstuen@uws.edu.au

CFP - The 'Inclusive Museum' - AAS panel, ANU November 2013

Final reminder for AAS panel, ANU November 2013
Reply-To: "Elizabeth.Bonshek" <Elizabeth.Bonshek@CANBERRA.EDU.AU>

Hi,
This is a reminder for the panel "What has the 'inclusive' museum meant for
research in museums?" for the AAS Conference at ANU on November 6-8.
Abstracts are due on August 1.


What has the 'inclusive' museum meant for research in museums?

This panel takes up the projects of 'worlding' in the conference's theme
"The Human in the World, the World in the Human". Since their beginnings
museums have tried to encompass the world through their collections.
However, contemporary museums no longer seek to contain the object alone:
the "new museology" emphasizes human engagement and "inclusiveness" in the
museums dealings with its audience, and especially with those communities
whose material culture is housed in its collections. Increasingly museums
have attempted to connect with such communities and to engage with them
via the collections.

This panel invites papers which discuss how involvement with museum projects
affect a community¹s efficacy in dealing with the world. And what is the
effect on research in the museum? The question might be rephrased as -
how can anthropologists/researchers (located within museums or outside
them) working on the nexus between communities and their responses to
museum collections negotiate the museum¹s mandate for "inclusiveness" and
maintain a research agenda. Is the latter desirable and do museum's as
institutions emphasing "inclusiveness" want to do research? Within the
museum sphere has "consultation" become an adequate substitute for
research?

This panel invites papers that address the current state of play of
research in museums and is welcoming of contributions from Australia and
beyond.

Convener: Liz Bonshek, email:
elizabeth.bonshek@canberra.edu.au<mailto:elizabeth.bonshek@canberra.edu.au><mailto:elizabeth.bonshek@canberra.edu.au>

CIHR-IPPH Funding Opportunities - Summer 2013 | Possibilit=?iso-8859-1?Q?=E9s_de_financement_de_l'ISPP_des_IRSC_-_=C9t_=E9?= 2013

http://secure.campaigner.com/Campaigner/Public/t.show?5opoq--2wknk-bczn9h3&_v=2

CASCA: Job postings/Offres d'emploi

(English follows)

Les offres d'emploi suivantes viennent d'être ajoutées à notre banque.


-Post-Doctoral Fellowship - Multilingualism
University of Fribourg, Switzerland

-Lecturer/Senior Lecturer in Biological Anthropology
University of Auckland

-Assistant/Associate Professor (Indigenous Science, the
Environment and Economic Development)
First Nations University of Canada

-Sociologie - Professeur(e)
Université Sainte-Anne

-Sociology - Assistant Professor (Health and Social Determinants of Health)
The University of British Columbia

-Law - Tier I Canada Research Chair (Indigenous Laws and Legal Systems)
University of Victoria

-Atlantic Canada Communities - Tier 2 Canada Research Chair
Saint Mary's University


Consultez-les ou voyez toute la liste en visitant notre site Web:

www.cas-sca.ca

Merci

**********

The following job postings have just been added to our job page:


-Post-Doctoral Fellowship - Multilingualism
University of Fribourg, Switzerland

-Lecturer/Senior Lecturer in Biological Anthropology
University of Auckland

-Assistant/Associate Professor (Indigenous Science, the
Environment and Economic Development)
First Nations University of Canada

-Sociologie - Professeur(e)
Université Sainte-Anne

-Sociology - Assistant Professor (Health and Social Determinants of Health)
The University of British Columbia

-Law - Tier I Canada Research Chair (Indigenous Laws and Legal Systems)
University
of Victoria

-Atlantic Canada Communities - Tier 2 Canada Research Chair
Saint Mary's University


See them and others on our website:

www.cas-sca.ca

Thank you

Zora Neale Hurston 2013 Travel Award

ZORA NEALE HURSTON 2013 TRAVEL AWARD

Zora Neale Hurston 2013 Travel Award – This award, named to honor the
legacy and work of Zora Neale Hurston will help offset travel costs for
student and recent Ph.D.'s traveling to the AAA meetings. Deadline August
1, 2013
For further information: http://www.aaanet.org/sections/afa/?page_id=101
and the AFA website: http://www.aaanet.org/sections/afa/

[Socie SIS] bando borse di studio per la scuola estiva SIS / SIS Summer School - 3 bursaries - Florence

[Socie SIS] bando borse di studio per la scuola estiva SIS


The Italian Society of Women Historians - Società Italiana delle Storiche
(SIS) and the University of Bologna are pleased to offer 3 bursaries to
applicants (students and/or independent scholars) willing to attend the
2013 SIS Summer School, La costruzione della maternità. Storia, scienza,
riflessione femminista, which will be held in Florence, 28th August-1st
September. The deadline to submit application is 25 July 2013.

Further information and full programme of the Summer School are available
on the SIS website: http://www.societadellestoriche.it/

Diagnosis, Knowledge, Culture Conference, September 2013

Diagnosis, Knowledge and Culture

Place: Athene 1, P46, HiOA
Date: 30.09.2013
Time: 09.15 - 17.00
Conference fee: 250,- NOK
Contact: sps@hioa.no

Oslo and Akershus University College
of Applied Sciences
Postboks 4 St. Olavs plass
NO-0130 Oslo, Norway
Phone: +47 67 23 50 00
E-mail:postmottak@hioa.no


What is the relation between professional knowledge and the political and
cultural context in which it occurs?

This is the topic for the conference "Diagnosis, knowledge and culture" -
with specific focus on the system of diagnosis within mental health.

Diagnosis is central to medical practice, medical knowledge and research,
medicalization dynamics and health and illness experiences. Diagnosis is
also related to welfare options and rights. As the cultural context for
professional practice changes, the professionals in health care services
are faced with the challenge of adapting their existing knowledge and
competence to cross-cultural encounters. This adaption needs to take two
important aspects of diagnostics into consideration: Firstly, the
diagnosis used to account for disease come to shape not only the
observations professionals make and the remedies they prescribe, but also
the very manifestations of disease. Secondly, diagnosis itself is a
cultural issue.
The conference, which has support from the Research Council of Norway's
Programme on the Cultural Conditions Underlying Social Change (SAMKUL),
has DSM (Diagnostic and statistical Manual of Mental Disorders) as its
starting point. The fifth edition of DSM in May 2013, mark one of the most
anticipated events in mental health field, with a new outline for a
cultural formulation.

The speakers will approach this topic from different perspectives, ranging
from social anthropology, sociology and history, psychiatry, law and
philosophy.


Programme: Monday, 30 September, 2013

9.15 Welcome and opening. Anne Birgitte Leseth (SPS/HiOA)
9.30-10.30 Moral injury: Psychiatric Diagnosis of Psychiatry's Cultural
Tragedy of knowledge and history, Arthur Kleinman (Harvard University)
Comments by Unni Wikan (Department of Social Anthropology, University of
Oslo)
10.30-11.00 The Cultural Formulation – an attempt to introduce cultural
awareness in clinical psychiatric diagnosing, Sofie Bäärnhielm
(Transcultural Center, Stockholm)
11.00-11.15 Coffee
11.15-11.45 Burnout: From Popular Culture to Psychiatric Diagnosis in
Sweden, Torbjörn Friberg (Center for professional studies, Malmö
University College)
11.45-12.15 Making Alzheimer's disease matter. Enacting, interfering and
doing politics of nature, Ingunn Moser (Diakonhjemmet University College)
12.15-12.30 Discussion
12.30-13.30 Lunch
13.30-14.00 The limits of the diagnose. Between conspiracy theory and
madness, Katrine Fangen (Department of sociology and human geography,
University of Oslo)
14.00-14.30 Have concepts, will travel – the problem of dialogue between
law and psychiatry in the Breivik- case, Morten Kinander (Norwegian
Business School, BI)
14.30-15.00 Discussion and coffee
15.00-15.30 Knowledge, culture and information in Mental Health Care, Neil
Armstrong (Oxford University, Department of Psychiatry)
15.30-16.00 Shifting Knowledge Regimes. The Case of the Norwegian Health
Care System, Rune Slagstad, (HiOA/ Institute for social research)
16.00-16.30 Closing and discussion


Conference schedule (english)
Place: Athene 1, P46, HiOA
Date: 30.09.2013
Time: 09.15 - 17.00
Conference fee: 250,- NOK
Contact: sps@hioa.no

Schedule
Conference schedule (english)

Abstracts
All abstracts (english)

CFP: Contemporaneity: Historical Presence in Visual Culture

Now Accepting Submissions for Issue 4. Deadline is September 30, 2013
Please see link:

http://contemporaneity.pitt.edu/public/EarlyModernContemporaneityCFP.pdf

CfP: Ada, Issue 4, Queer, Feminist Digital Media Praxis

Call for papers

Queer, feminist digital media praxis
Ada: A Journal of Gender, New Media, and Technology |
adanewmedia.org<http://adanewmedia.org>
Issue 3, May 2014

Editors: Aristea Fotopoulou (University of Sussex), Alex Juhasz (Pitzer
College), Kate O'Riordan (University of Sussex/ University of California,
Santa Cruz)

We invite contributions to a peer-reviewed special issue that brings
together artistic, theoretical, critical and empirical responses to a
range of questions around mediation, technology and gender equality. In
particular we are interested in exploring what the concept of praxis could
offer in our thinking about the intersections of gender, digital media,
and technology.

Praxis in both Marxist and in Arendtian political thought brings together
theory, philosophy and political action into the realm of the everyday.
Inspired from this premise, and continuing the conversations that started
during the workshop Queer, feminist social media praxis at the University
of Sussex in May 2013
(queerfemdigiact.wordpress.com<http://queerfemdigiact.wordpress.com>), we
focus here on the conditions for a feminist digital media praxis. Media
praxis, in other words the "making and theorising of media towards stated
projects of world and self-changing"
(mediapraxis.org<http://mediapraxis.org>), could be a vital component of
feminist and/or queer political action. We are interested in the
different modes of political action for social justice, enabled by digital
technologies and social media, including theory, art, activism or
pedagogy. What kinds of possibilities or impossibilities do these
technologies and platforms offer for interpreting and intervening in the
world?

The fourth issue of Ada: A Journal of Gender, New Media and Technology seeks
submissions that explore the concept of feminist, queer, digital media
praxis. We welcome unpublished work from scholars of any discipline and
background, including collaborative, non-traditional, or multimodal
approaches that can especially benefit from the journal's open access
online status.
Topics and approaches might include, but are not limited to:

Affect, desire and disgust
Diffractive readings
Digital storytelling
Herstories, archiving and remembering
Feminist pedagogy
LGBTQ Youth
New media bodies
Imaginaries, futures and technological utopias
Radical art practices
Science, technology and social justice

We invite submissions for individual papers on any of the above themes or
related themes. Contributions in formats other than the traditional essay
are encouraged; please contact the editor to discuss specifications and/or
multimodal contributions.

All submissions should be sent by 15th August, to
A.Fotopoulou@sussex.ac.uk. They should be accompanied by the following
information in the email message with your submission attachment:

Name(s), affiliation(s), email address(es) of the person(s) submitting.
Title of the text
Abstract of 400-600 words

Please note that Ada uses a two-level review process that is open to
members of the Fembot Collective. For more information about our review
policy, see these guidelines:
http://adanewmedia.org/beta-reader-and-review-policy/.

Important dates:

- Deadline for abstracts: 15th August 2013
- Notification of accepted papers: 1st September 2013
- Deadline for full essays: 5th December 2013
- Expected publication date: May 2014

About Ada:

Ada is an online, open access, open source, peer-reviewed journal run on a
nonprofit basis by feminist media scholars from Canada, the UK, and the
US. The journal's first issue was published online in November 2012 and
has so far received more than 75,000 page views. Ada operates a review
process that combines the feminist mentorship of fan communities with the
rigor of peer review. Read more at
http://adanewmedia.org/beta-reader-and-review-policy/. We do not — and
will never — charge fees for publishing your materials, and we will share
those materials using a Creative Commons License.

Information about the editors:

Aristea Fotopoulou is postdoctoral Research Fellow at the University of
Sussex, working at the intersections of media & cultural studies with
science & technologies studies. She is interested in critical aspects of
digital culture, emerging technologies and social change, and in
feminist/queer theory. She has written about digital networks and
feminism, and recently, on information politics and knowledge production,
and on social imaginaries of digital engagement. She currently explores
practices of sharing in relation to biosensors and other smart
technologies, and also works with Kate to produce SusNet, a co-created
platform of feminist cultural production, art and activism.

Alexandra Juhasz is Professor of Media Studies, Pitzer College. She has
written multiple articles on feminist, fake, and AIDS documentary. Her
current work is on and about YouTube, and other more radical uses of
digital media. She has produced the feature films, The Owls, and The
Watermelon Woman, as well as nearly fifteen educational documentaries on
feminist issues like teenage sexuality, AIDS, and sex education. Her first
book, AIDS TV: Identity, Community and Alternative Video (Duke University
Press, 1996) is about the contributions of low-end video production to
political organizing and individual and community growth.

Kate O'Riordan is Reader in Digital Media and Associate Professor of Art
at the University of Sussex and the University of California Santa Cruz
respectively. She is the author and editor of three books, most recently
The Genome Incorporated: Constructing Biodigital Identity. Her interests
and expertise range from gender, sexuality and digital culture to human
cloning, genomics and other biodigital symptoms. She is currently engaged
in work at the intersections of art, science and media about in-vitro
meat, biosensors and smart grids and questions about sustaining knowledge
in feminist art and activism.

http://fembotcollective.org/blog/2013/07/09/cfp-ada-issue-4-queer-feminist-digital-media-praxis/

Anthropologica: recherche de candidats - poste de r=?iso-8859-1?Q?=E9dacteur_ou_r=E9dactrice_francophone_et_de_directrice_ou_directeur_de_la_critique_du_livre_(en_fran=E7ais)/seeking?= applicants - Francophone Editor and a Book Review Editor (French)

(English follows)

Le mandat d'Anthropologica est de refléter l'éventail des recherches
menées par des anthropologues canadiens (francophones et anglophones),
et à diffuser la recherche à l'intérieur et à l'extérieur du Canada.
Étant donné que les anthropologues canadiens effectuent des recherches
dans un certain nombre de communautés mondiales, rurales et urbaines,
notre priorité actuelle comprend des travaux ethnographiques réalisés
par les anthropologues canadiens partout dans le monde. Nous incluons
également l'écriture ethnographique par des chercheurs non canadiens
identifiés par les éditeurs canadiens comme ayant des contributions
importantes à apporter aux lecteurs canadiens et de l'anthropologie
culturelle et sociale en général.

Anthropologica est à la recherche de candidats pour le poste de
rédacteur ou rédactrice francophone et de directrice ou directeur de
la critique du livre (en français). Les candidats pour chacun de ces
postes doivent être anthropologues socio-culturel avec un doctorat en
anthropologie et être un universitaire à mi-carrière ou senior au
Canada. Chaque candidat doit avoir un solide dossier de publication et
être bien connu dans la communauté de l'anthropologie canadienne. Les
candidats doivent posséder une bonne capacité d'analyse, de rédaction
et d'édition, et être capable de respecter les délais. Une bonne
gestion du temps ainsi que des compétences en administration et en
communication interpersonnelle sont essentielles. La capacité à
travailler en français et en anglais est un atout. Chaque poste
requiert un engagement de trois ans, avec possibilité de
renouvellement une seule fois.

Les responsabilités du rédacteur ou de la rédactrice francophone
comprennent: consulter et collaborer avec la directrice en chef (EIC),
solliciter et recevoir des soumissions pour les articles de recherche
et des numéros thématiques; superviser le processus d'examen par les
pairs pour les manuscrits évalués par l'EIC comme étant admissibles
aux fins d'examen par les pairs; prendre des décisions concernant la
publication en se basant sur les évaluations des examinateurs;
communiquer avec les auteurs au sujet des décisions et des
recommandations fondées sur les évaluations des examinateurs; recevoir
des mémoires par PRESTO; approuver et corriger les manuscrits révisés
avant leur publication; consulter avec l'EIC sur l'approbation des
numéros thématiques; et travailler avec les rédacteurs invités sur les
numéros thématiques. La rédactrice ou le rédacteur francophone reçoit
une allocation annuelle de 1500 $ et il est remboursé pour les frais
de déplacement à la conférence annuelle de la CASCA au taux en vigueur
pour l'exécutif.

Le directeur de la critique du livre (en français) doit solliciter des
livres auprès des éditeurs; choisir des livres pour examen; solliciter
des examinateurs appropriés et gérer le processus d'examen; établir
des directives appropriées pour les examens, y compris la longueur de
chaque examen et le nombre de commentaires dans chaque numéro, en
consultation avec l'EIC. Il n'y a pas d'allocations ou de frais de
déplacement liés à la position de directeur ou directrice de la
critique du livre.

Les postulants intéressés doivent envoyer leur CV par courriel, d'ici
le 31 juillet, à :

Naomi McPherson,
Editor –in-Chief, Anthropologica
Courriel: Naomi.mcpherson@ubc.ca


******************************************



Anthropologica's mandate is to reflect the range of research carried
out by Canadian Anglophone and Francophone anthropologists and to
disseminate that research within and outside Canada. Given that
Canadian anthropologists conduct research in any number of global
communities, rural and urban, our current focus includes ethnographic
work carried out by Canadian anthropologists anywhere in the world. We
also include ethnographic writing by non-Canadian scholars identified
by the Canadian editors as having important contributions to make to
Canadian readers and cultural and social anthropology in general.

Anthropologica is seeking applicants for a Francophone Editor and a
Book Review Editor (French). The candidate for each of these positions
must be a socio-cultural anthropologist with a PhD in anthropology and
be a mid-career or senior academic in Canada. Each candidate should
have a strong publication record and be well-known in the Canadian
anthropology community. Applicants should possess good analytical,
writing and editing abilities, and be able to work to deadlines. Good
interpersonal, time-management, administrative and communication
skills are essential. Ability to work in both French and English is an
asset. Each position requires a three year commitment, with
possibility for renewal once.

The Francophone Editor's responsibilities include: consulting and
collaborating with the Editor in Chief (EIC), soliciting and receiving
submissions for both research articles and thematic issues; overseeing
the peer review process for manuscripts assessed by the editor as
eligible for peer review; making decisions regarding publication based
on reviewers' assessments; communicating with authors regarding
decisions and recommendations based on reviewers' assessments;
receiving submissions through PRESTO; approving and proofreading
revised manuscripts before publication; consulting with the EIC in
approving thematic issues; and, working with guest editors of thematic
issues. The Francophone editor receives an annual stipend of $1500 and
is reimbursed for travel costs to the CASCA annual conference at the
prevailing rates for the Executive.

The Book Review Editor (French) is responsible for soliciting books
from publishers; selecting books for review; soliciting appropriate
reviewers and managing the review process; establishing appropriate
guidelines for reviews, including the length of each review and the
number of reviews in each issue, in consultation with the EIC. There
are no stipends or travel expenses associated with the Book Review
Editor position.


Interested applicants should send their CV by email attachment, by
July 31st, to:

Naomi McPherson,
Editor –in-Chief, Anthropologica
Email: Naomi.mcpherson@ubc.ca

Call for PhD-applications: Maastricht University, Center for Gender and Diversity

Call for PhD-applications: Maastricht University, Center for Gender and
Diversity

PhD- positions at Maastricht University, Center for Gender and Diversity,
Integration in the international research network:
www.rengoo.net<http://rengoo.net> (chair: Ulrike Brunotte) Four years
position,
1500 Euro month. Both projects will be located within the

Center of Gender and Diversity and are embedded within the focal point of
FASOS "Cultural Memory and Diversity". Students with a Master Degree in
Cultural-Religious Studies, Gender/Queer- and Postcolonial Studies, and
Literature-studies may apply to this project. The candidate will also be
connected to the international research network
rengoo.net<http://rengoo.net>.

Application schedule:

15. 8. 2013: small Proposal (600) words: 1.) titel, research question, 2.)
abstract (scientific importance, innovative, problem, what is your
'material', what discipline (sub-disciplines). Short CV with grades (if yes,
please indicate if you followed a research master), academic prizes,
publications and activities. If you are chose for a full proposal, the first
deadline for the full proposal (2500 words) should be 20. 9. 2013.

Send your application to:

u.brunotte@maastrichtuniversity.nl<mailto:u.brunotte@maastrichtuniversity.nl

Project I

The Role Gender and Sexuality in Orientalism, Antisemitism and Jewish Self-
Orientalisation

Contact person:

Dr. habil. Ulrike Brunotte Associate Professor, Center for Gender and
Diversity, Maastricht University:

u.brunotte@maastrichtuniversity.nl

Constructs of sexuality and gender represent central issues of religious and
political difference in the Orientalist discourse of the 19th century. But
during the 19th century, especially in Germany, the 'Jewish Question' was
also connected to figures of an 'Inner Orient', defining Jews as the 'Asians
of Europe', as the 'Southern Race', or as people with an "inner Blackness".
Projects, which propose to intervene in current debates about historical
constructions of Jewish identity from the perspectives of colonialism and
Orientalism, using literary and cultural narratives and figures as their
corpus of analysis, are welcome to apply. Can we claim, as Kalmar and
Penslar do, that Western Orientalism has always been not only about the
Muslim, but also about the Jews? Are there similarities between the
"Beautiful Jewess" and the "Oriental Woman"? What role did Christianity
play, in concert with biblical scholarship, in the Orientalization of the
Jews? What can be the research surplus from an analysis of Jewish
Self-Orientalisation, in the Arts and in Orientalist scholarship? By
concentrating on literary, scholarly and artistic transformations of
colonial and especially Orientalistic images, the project should focus on
imaginative works rather than only historical or sociological works. It
should concentrate on the intertextual vocabulary of racism, colonial desire
and oriental imagination, because works of literature and art open up an
alternative history of entangled imagination, memory and history. As
Rothberg and Silverman suggest, multidirectional memory can help to discover
hybrid formations and can open our eyes to performative experiences, moments
of resistance, imbalance and disruption. A question could be, how
stereotypes of the external and the internal Other intertwine and which role
gender and processes of sexualisation and 'aesthetic formations' play
therein. The methodological framework should be based on approaches of
gender studies and postcolonial studies in combination with intersections of
new and old Orientalism, pre-Shoah antisemitism, and the ambivalent trope of
an 'inner Orient,' as it emerges, for instance, in the figure of the
"beautiful Jewess."

Candidates with a MA degree in Literature, Jewish-Religious-Studies,
Gender/masculinity or Queer Studies, may apply.

Project II:

The Figure of the Hero and Unheroic Conduct: Re-inventing Masculinities

Contact person:

Dr. habil. Ulrike Brunotte Associate Professor, Center for Gender and
Diversity, Maastricht University:

u.brunotte@maastrichtuniversity.nl

Masculinities, especially those which culturally function as 'hegemonic'
masculinity were often connected to figures and narratives of heroism.
Marginalized or socially excluded masculinities were often marked as
'deviant' because of their "unheroic conduct" (Daniel Boyarin).
Reformulations of femininity however have attracted much more attention
within genderstudies than the ongoing reformulations of masculinity. Yet
boys and men - and what counts as normative or 'ideal' masculinity - are
constantly subject to change as well. Aim of this project is to study the
shifts and narrative constructions of masculinity in the contemporary world
from a cultural perspective. How is masculinity represented, what is the
rolle of the ungoing crisis discourse of masculinity, what are the cultural
narratives and dynamics that feed them? Do the Western countries really
live, as some theorists state, in a "postheroic" era? Essential to the
cultural dynamics of gendered representation seems to be that new
representations of masculinity often draw on older - even seemingly obsolete
- repertoires, which are unearthed again and put to new uses. This is where
cultural memory comes in. How can we, for example, explain the ongoing
fascination for the model of the 'hero'? And how "figures of the third" and
"unheroic conduct" are culturally renewed? Drawing on the complementary work
of Foucault and Mosse on the crucial role of modern sexuality and
masculinity in European national-identity production, applying projects
should referr to the role that antisemitic tropes of Jewishness and
stereotypical representations of the Oriental have played in the production
of modern sexual identities. According to Gilman the "male Jew as female" or
"homosexual" became a central marker of difference in 19th century
Antisemitism. Do we have a revival of such discourses today? Another current
field of research is the role of 'old age' and heroism. How does literature
or film reflect the growing age of men in narratives of heroism? Is the
contemporary Western culture No country for Old Men? Ours is the
intersectional approach, which means that the construction of masculinity
always has to be analysed in it interaction with other crucial differences,
such as ethnicity, sexuality, age and class. Those interested can indicate
in which domains (e.g. sexuality, various forms of consumption, film,
literature, popular culture, religion, other) - and in which geographical
areas - they would want to study the patterns of change that masculinity and
the figure of the 'hero' are subjected to. Candidates with a MA degree in
Literature, Filmstudies, Gender/masculinity or Queer Studies, Media Studies,
or Cultural Studies may apply.

Aboriginal Policy Studies - call for papers

Please see link:

http://us4.campaign-archive2.com/?u=0943ed141067a0cdff654bcf0&id=67a31bceb3&e=884d7180fb

IX Pacific Arts Association symposium, August 6-9 - Vancouver

Dear all,

A reminder that registration is open for the IX Pacific Arts Association
symposium, to be held August 6-9 in Vancouver. The UBC Museum of
Anthropology in partnership with Musqueam Indian Band, the Pacific Peoples
Partnership and the Pacific Islands Museums Association have organised an
excellent program around the theme ""Pacific Intersections and
Cross-Currents: Uncharted Histories and Future Trends"
For more information including draft program please go to our web site
www.moa.ubc.ca<http://www.moa.ubc.ca> and follow the PAA links.
Whilst there you might also want to check out the pre conference workshop
"Fabricating Fashion"

Look forward to seeing you in sunny Vancouver in August

If you have any questions please contact me

Many thanks

Carol


Carol E. Mayer, PhD., FCMA
Head, Curatorial Dept.,
Associate - Dept. Anthropology
UBC Museum of Anthropology
6393 NW Marine Drive
Vancouver, B.C., v6T 1Z2
(604)822-8224
www.moa.ubc.ca<http://www.moa.ubc.ca>

Conference: National Drug Research Institute: Complexity: Researching alcohol and other drugs - August 2013

National Drug Research Institute, Burnet Institute, Monash University
Date: 21 Aug 2013
Venue: Aarhus University, Denmark

This conference will bring together leading international researchers in
drug use and addiction studies from a range of research disciplines.

Title: Complexity: Researching alcohol and other drugs in a multiple world
Institution: National Drug Research Institute, Burnet Institute, Monash
University

Date: 21 Aug 2013 to 23 Aug 2013
Venue: Aarhus University, Denmark

Summary:
This conference will bring together leading international researchers in
drug use and addiction studies from a range of research disciplines.

Description:
This conference offers a forum in which the issues and dilemmas of
complexity in alcohol and other drug research can be explored. It welcomes
research based on quantitative and qualitative methods, and encourages
innovative use of methods, concepts and theoretical approaches. Possible
themes include: Changing meanings, definitions and measures of addiction;
The relationships between alcohol and other drug use and health and social
phenomena; Emerging drugs and conceptions of their effects; Public opinion
on illicit drug use, drinking or smoking; Drug policy and the forces and
assumptions that shape it; Drugs and addiction in film, news and other
media; Models and practices of treatment and recovery; Pedagogies of
addiction and drugs in universities and schools; Drugs in urban cultures
and spaces; Subjects and practices of harm reduction; Global politics of
drug production and consumption; Complexity and method in the addiction
and drug use field; Validity and reliability in quantitative drug
research; Quantitative and qualitative theories of complexity and their
uses in drug research.

Web
Link: http://ndri.curtin.edu.au/local/docs/pdf/conferences/cdp_2013_conference_flyer.pdf
Name: Nicola Thomson
Phone: 0466 207 868 E-mail: cdp@cutin.edu.au
Address: NDRI, 54-62 Gertrude St, Fitzroy, 3065, VIC

Symposium - Creating Canada: From the Royal Proclamation of 1763 to Modern Treaties - October 2013 - CMC

Early registration is now open for the next exciting event hosted by the
Land Claims Agreements Coalition! "Creating Canada: From the Royal
Proclamation of 1763 to Modern Treaties" is a one-day Symposium on the
foundations of treaty making in Canada.

Featuring leading academics, experienced Aboriginal leaders and legal
experts, this event will focus on treaties -both historic and modern between
Canadian Aboriginal peoples and the Crown. Symposium
participants will have an opportunity to view an original copy of the Royal
Proclamation of 1763, which established and regularized the rules of treaty
making in Canada.

CREATING CANADA: From the Royal Proclamation of 1763 to Modern
Treaties

•
DATE: October 7, 2013
•
TIME: 8:30 AM -5:00 PM, Registration begins at 7:30 AM
•
LOCATION: Canadian Museum of Civilization, 100 Laurier St, Gatineau
•
FEES:
•
Early Registration (until Sept 13) - $125.00 (+HST)
•
Student Rate $49.00 (+HST)
•
MORE DETAILS: Patti Black, LCAC Coordinator, black@consilium.ca
REGISTER NOW using our on-line registration system:

http://www.landclaimscoalition.ca/

Presented by the Land Claims Agreements Coalition.

DRAFT AGENDA:


7:30-­-8:30 AM
Registration

8:30-­-8:45 AM
Opening Prayer

8:45-­-9:00 AM
Welcoming Comments LCACCo-­-chairs

9:00-­-9:20 AM
The Historical Context and Emergence of the Royal Proclamation
Speaker:
Colin Calloway,Dartmouth College,New England

9:20-­-9:45 AM
The Royal Proclamation Explained What is says,where and how it applies
Speaker:
Brian Slattery,Professor of Law,Osgood Hall,Toronto

9:45-­-10:30 AM
The Royal Proclamation and its Impacts on Quebec and the USA
Speakers:
Colin Calloway and Ghislain Otis, University of Ottawa

10:30-­-10:45 AM
Coffee & Networking Break

10:45-­-11:45 AM
The Royal Proclamation and Historic Treaties Pre
and post Confederation
Speaker:
Jim Miller, Professor of History, University of Saskatchewan
CaseStudy:
Historic Numbered Treaty
Speaker:
Wilton Littlechild (TBC)

11:45-–1:15 PM
Governor General Lunch (TBC)

1:15-­-2:30 PM
The Royal Proclamation and Modern Treaties
Speaker:
Jim Aldridge, General Counsel, Nisga'aLisims Government,
Partner, law firm of Rosenbloom, Aldridge, Bartley & Rosling
CaseStudy:
Modern Treaty
Speaker:
Matthew Coon Come (TBC)

2:30-­-2:45 PM
Coffee & Networking Break
2:45-­-3:30 PM
The Royal Proclamation, the Canadian Constitution and Aboriginal Peoples
Academic Speaker (TBC)
Speaker:
Wilton Littlechild (TBC)

3:30-­-4:15 PM
The Royal Proclamation and International Relations: the UNDeclaration of
the Rights of Indigenous Peoples.
Speaker:
James Anaya, University of Arizona and UN Special Rapporteuro the Rights
of Indigenous Peoples.(TBC)


4:15-­-4:45 PM
Federal Policy and Implementation of Modern Treaties in Canada
Speaker:
AANDC Minister Bernard Valcourt (Invited,TBC)

4:45-­-5:00 PM
Closing Comments LCACCo-­-chairs



Updated June 27, 2013

LGF Recruiting Policy & Research Co-ordinator

Vacancy at The Lesbian & Gay Foundation

The Lesbian & Gay Foundation are currently recruiting for a Policy &
Research Co-ordinator to join our well established team based in Central
Manchester.

The Lesbian & Gay Foundation is a nationally-significant charity, which
serves over 40,000 lesbian, gay and bisexual people a year. Our vision is
of a fair and equal society where all lesbian, gay and bisexual people can
achieve their full potential, and our mission is: 'Ending Homophobia,
Empowering People'.

For an informal chat, and for more information, please call 0845 3 303030
and ask for Sian Payne or Darren Knight.

To download a recruitment pack, visit: www.lgf.org.uk/jobs

Many thanks

Andrew

Andrew Gilliver
Campaigns & Engagement Manager
Tel: 0845 3 30 30 30 Email: andrew.gilliver@lgf.org.uk The Lesbian & Gay
Foundation Number 5, Richmond Street, Manchester M1 3HF
Fax: 0161 235 8036 Helpline: 0845 3 30 30 30

Stay in Touch

INFO: IUCN Gender Expert Network on Environment, Climate Change and Sustainable Development

IUCN GLOBAL GENDER OFFICE

CALL FOR EXPERTS

Gender Expert Network on Environment, Climate Change and

Sustainable Development

Background

The IUCN Global Gender Office is the institutional anchor of IUCN´s work
on gender equality and women's empowerment. The Office is based in
Washington D.C. and operates at global, regional and national levels,
providing technical support to institutions as diverse as multilateral
development banks, United Nations agencies, the secretariats of
international conventions, international development agencies, ministries
of national governments, and women's and environmental organizations.

Over the past two decades, the Office has carried out extensive work
addressing gender issues within the environmental and energy sectors.
Activities to date include:

Publication of more than 70 gender tools specific to sectors in the
environmental and sustainable development arena.
Development of major institutional gender frameworks of United Nations
Environment Programme (UNEP), Convention on Biological Diversity (CBD),
United Nations Convention to Combat Desertification (UNCCD), and United
Nations International Strategy for Disaster Reduction (ISDR)
Support to more than 15 national governments and regional bodies to develop
landmark gender-responsive climate change and REDD+ national strategies.
Support to Central American governments and local organizations to enhance
their capacity to address gender considerations in the energy sector in
Central America.

Launch of the first global measurement system on gender and environment—the
Environment and Gender Index (EGI).
Spearheading of the Global Gender and Climate Alliance (GGCA) and the
Network of Women Ministers and Leaders for the Environment.

Gender Expert Network

In recent years, requests to the Office for technical support at the
national level have multiplied, necessitating an additional layer of
expertise and expanded human resources. At the same time, IUCN's global
partners are investing in the Office's expansion to new countries.


Responding to these new opportunities, the Office is establishing a gender
expert network on environment, climate change, and sustainable
development. The network will be made up of gender experts already active
in key developing countries—individuals who are motivated to exchange
strategies, information, and build momentum across countries and regions.
The gender expert network will anchor the Office's work in key countries,
connecting international commitments on gender in the environmental and
sustainable development arena to national level policies and programmes.
In some cases and as necessary, gender experts may be offered the
opportunity to provide professional support to IUCN's activities—including
technical inputs; advocacy; research; training; strategic networking and
communications.

Opportunities

Members of the Gender Expert Network will be exposed to the following
opportunities:

Information and strategy exchange with the Office, and with peers in other
countries and regions.
Participation in the Office's national and regional activities as noted
below.
Trainings on emerging topics and trends when they are scheduled in key
countries or regions.
In some cases there may be opportunities for a professional consultancy as
needed.

National and Regional Level Activities

Members of the Gender Expert Network may be invited to participate in the
Office's national and regional activities, which include but are not
limited to:

Developing new initiatives on gender, environment, climate change, and
sustainable development.
Supporting IUCN country offices or regional offices on integrating gender
in their work.
Promoting the participation of women and women's organizations in key
opportunities.
Providing trainings.
Conducting research, collecting case studies and best practices, and
analyzing lessons learned.
Preparing manuals and other capacity development materials.
Supporting governments and other stakeholders to develop public policies,
including national strategies for mainstreaming gender in climate change and
REDD+.
Collaborating with governments and other stakeholders to identify actions
for implementation out of the national strategies.

Thematic areas

IUCN will seek a balance of expertise in the following thematic areas:

Gender mainstreaming methodologies
Gender and natural resource management, including biodiversity and
protected areas
Gender and climate change: adaptation, mitigation, REDD+, and climate
finance.
Gender and energy, with emphasis on access to energy and renewable energies.
Gender, water, and drylands.
Gender and disaster risk reduction.

Qualifications

Members of the Gender Expert Network will have the following characteristics:

Graduate degree in a relevant discipline, such as gender, sustainable
development, environment, climate change, and/or the social sciences.
7+ years in the field of gender and environment, including demonstrated
knowledge of challenges and solutions.
Experience working with networks in the areas of gender and environment,
sustainable development, and climate change.
Working knowledge of the international policy environment, and national
policy environments in the specified developing country.
Experience conducting research and analysis in the area of gender and
environment.
Solid command of written and oral communications in English. Depending on
the region, fluency in other languages such as Spanish, French, Arabic, or
other languages.

Expression of Interest

Both women and men are encouraged to submit an expression of interest.
Interested individuals should submit a CV and a cover email noting the
country(ies) of specialty and describing why you are interested in
participating in the network.
The email is iucngenderoffice@iucn.org and the deadline is August 15, 2013.