Dans différentes disciplines des sciences sociales, dont l'anthropologie, les « appropriations culturelles » en matière artistique ont donné lieu à de vives controverses, car elles ont été perçues comme l'expression de la domination de l'Occident sur des cultures minoritaires. Cet article se propose de rendre compte de la manière originale dont un artiste contemporain, Kader Attia, s'est saisi de cette thématique dans une œuvre qui revient sur le passé colonial de l'Europe et mobilise le concept de « réparation » entendu dans ses deux acceptions matérielle et morale. Ses installations, qui convoquent notamment les figures de Picasso et de Le Corbusier, visent à interroger certains non-dits de l'histoire de l'art et de l'architecture moderne.
"Public apologies have become increasingly common scenes and representative moments in what appears to be a global process of forgiveness. The apology-forgiveness dynamic is familiar to all of us, but what do these rituals of atonement mean when they are applied to political and historical events? In his timely, topical, and incisive book A Guilted Age, Ashraf Rushdy argues that the proliferation of apologies by politicians, nations, and churches for past events--such as American slavery or the Holocaust--can be understood as a historical phenomenon. In our post-World War II world, Rushdy claims that we live in a 'guilted age.' A Guilted Age identifies the two major forms of apologies--political and historical--and Rushdy defines the dynamics and strategies of each, showing how the evolution of one led to the other. In doing so, he reveals what apology and forgiveness do to the past events they respectively apologize for and forgive--and what happens when they fail."--Publisher's Web site.
Ce sont les mots de la préface de Pierre Nora qui le mieux caractérisent toute la singularité de cette anthologie de textes de Gaehtgens : "homme du passage, et même d'un double passage : entre l'art et l'histoire d'une part - comme l'indique le titre qu'il a donné à ce recueil d'essais -, entre l'Allemagne et la France d'autre part. Et le mélange des deux fait de lui le type même de l'Européen, si l'on veut bien considérer que le couple franco-allemand est le noyau de l'Europe et que l'histoire de l'art est, par vocation, sans frontières. Le premier trait, Thomas Gaehtgens le partage avec toute sa génération, qui est aussi la mienne ; le second n'est qu'à lui, et il donne à sa personne et à son oeuvre une place toute particulière. Ce n'est pas l'analyse iconologique et la signification de l'image qui le retient, comme Erwin Panofsky, ou les sources iconographiques de l'historien, comme Francis Haskell ; c'est le type de relations qu'ont entretenu les artistes avec l'histoire, la manière dont ils la vivent, l'interprètent et la représentent
"Each year, countless victims fall prey to crimes against humanity. These are among the worst crimes known to humans and include widespread occurrences of systematic murder, torture, rape, disappearances, forced deportation and political persecution. Crimes against humanity constitute an attack on human dignity and as such they violate the human rights of the victim, as well as the laws of humanity. In recent years, following the creation of the International Criminal Court, there has been a growing interest in the prosecution of offenders and in particular, in reparation following crimes against humanity. While such measures are meant to provide justice for victims, victims are often forgotten or lost in legal debates about what constitutes reparation and who is eligible to receive it. This book reaches beyond the boundaries of law and psychology and takes a multidisciplinary approach to the question of reparation for victims of crimes against humanity. Law does not take place in a vacuum and it is important to consider the impact of the law on the psychology of the victim, as well as the legal principles themselves. Herein lies the originality of this book, which bridges the gap between psychology, victimology, criminology and law and will be of key interest to academics and students engaged in the study of these areas"--
Tracing recent bouts of globalised Mugabephobia to Robert Mugabe's refusal to be neoimperially penetrated, this book juxtaposes economic liberalisation with the mounting liberalisation of African orifices. Reading land repossession and economic structural adjustment programmes together with what they call neoimperial structural adjustment of African orifices, the authors argue that there has been liberalisation of African orifices in a context where Africans are ironically prevented from repossessing their material resources. Juxtaposing recent bouts of Mugabephobia with discourses on homophobia, the book asks why empire prefers liberalising African orifices rather than attending to African demands for restitution, restoration and reparations. Noting that empire opposes African sovereignty, autonomy, and centralisation of power while paradoxically promoting transnational corporations' centralisation of power over African economies, the book challenges contemporary discourses about shared sovereignty, distributed governance, heterarchy, heteronomy and onticology. Arguing that colonialists similarly denied Africans of their human essence, the tome problematises queer sexualities, homosexuality, ecosexuality, cybersexuality and humanoid robotic sexuality all of which complicate supposedly fundamental distinctions between human beings and animals and machines. Provocatively questioning queer sexuality and liberalised orifices that serve to divert African attention from the more serious unfinished business of repossessing material resources, the book insightfully compares Robert Gabriel Mugabe, Thomas Sankara and Julius Kambarage Nyerere who emphasised the imperatives of African autonomy, ownership, control and sovereignty over natural resources. Observing Africans' interest in repossessing ownership and control over their resources, the book wonders why so much, queer, international attention is focused on foisting queer sexuality while downplaying more burning issues of resource repossession, human dignity, equality and equity craved by Africans for whom life is not confined to sexuality. With insights for scholars in sociology, development studies, law, politics, African studies, anthropology, transformation, decolonisation and decoloniality, the book argues that liberal democracy is a façade in a world that is actually ruled through criminocracy.
De l'histoire locale a l'histoire mondiale : enjeux et problemes d'un renouvellement de l'enseignement de l'histoire ; A double standard of knowledge and mutual understanding governs history. Today, this old challenge finds new young days. We must accept it at four levels together, from the local spaces to the world. Presentation at the congress of the IGG in Tutzing from 22 to 26 September 1997 "Historisch-politisches Bewußtsein in einer globalisierten Gesellschaft. Von der Lokalgeschichte zur Weltgeschichte".
