Suchergebnisse

© 2015 Journal of African Cultural Studies. When Nigeria hosted the Second World Black and African Festival of Arts and Culture (FESTAC 77) to celebrate the cultural foundations of the Black and African World, it was fashioned after Senghor's festival mondial des arts nègres (FESMAN 66) held in Dakar 11 years earlier. What began as an alliance between festival co-patrons, however, soon developed into a divisive debate over the meanings and horizons of black cultural citizenship. At issue were competing Afrocentric frameworks that clashed over the North African or Arab question. Should North Africans fully participate, as Lt-Gen. Olusegun Obasanjo maintained, or should they merely observe as second-class citizens, as Leopold Sédar Senghor resolutely insisted? If Nigeria's expansive and inclusive vision of blackness was motivated and underwritten by its enormous oil wealth, Senghor refused to compromise his position, precipitating a face-off that ultimately lowered Senegal's prestige. To understand why North Africa became the focus of these competing definitions of blackness, we turn to the 1969 Pan-African Cultural Festival in Algiers, where Négritude was disclaimed as counter-revolutionary. Placed within a genealogy of postcolonial Afrocentric festivals, the struggle over North Africa in FESTAC 77 shows that the political stakes of black cultural citizenship were neither trivial nor ephemeral, but emerged within a transnational field of symbolic capital accumulation.

When Nigeria hosted the Second World Black and African Festival of Arts and Culture (FESTAC 77) to celebrate the cultural foundations of the Black and African World, it was fashioned after Senghor's festival mondial des arts nègres (FESMAN 66) held in Dakar 11 years earlier. What began as an alliance between festival co-patrons, however, soon developed into a divisive debate over the meanings and horizons of black cultural citizenship. At issue were competing Afrocentric frameworks that clashed over the North African or Arab question. Should North Africans fully participate, as Lt-Gen. Olusegun Obasanjo maintained, or should they merely observe as second-class citizens, as Leopold Sédar Senghor resolutely insisted? If Nigeria's expansive and inclusive vision of blackness was motivated and underwritten by its enormous oil wealth, Senghor refused to compromise his position, precipitating a face-off that ultimately lowered Senegal's prestige. To understand why North Africa became the focus of these competing definitions of blackness, we turn to the 1969 Pan-African Cultural Festival in Algiers, where Négritude was disclaimed as counter-revolutionary. Placed within a genealogy of postcolonial Afrocentric festivals, the struggle over North Africa in FESTAC 77 shows that the political stakes of black cultural citizenship were neither trivial nor ephemeral, but emerged within a transnational field of symbolic capital accumulation.

Cover Page -- Title Page -- Copyright -- Dedication -- Contents -- Prologue -- 1. Hunters' Hole -- 2. Bland on the Run -- 3. Big Fish, High Times, Dodgy Contacts -- 4. Cider & -- Mince -- 5. Running Free -- 6. Redneck Rampage -- 7. A Barbarian, a Cretin -- 8. Bumping Garages with the Lady of Soul -- 9. Fire & -- Rain -- 10. Glamour all the Way -- 11. A Million Dollars Down -- 12. Old Habits and New Dreams -- 13. One Death, Many Devils -- 14. To the Headland -- Coda -- Acknowledgements -- Marc Hunter selected discography -- Bibliography.

Once children hit adolescence, it seems as if overnight "I love you" becomes "leave me alone," and any question from a parent can be dismissed with one word: "fine." But while they may not show it, teenagers rely on their parents' curiosity, delight and connection to guide them through this period of exuberant growth as they navigate complex changes to their bodies, their thought processes, their social world and their self-image. In The Teen Interpreter, psychologist Terri Apter looks into teens' minds-minds that are experiencing powerful new emotions and awareness of the world around them-to show how parents can revitalise their relationship with their children. She illuminates the rapid neurological developments of a teen's brain, along with their new, complex emotions and offers strategies for disciplining unsafe actions constructively and empathetically. Apter includes up-to-the moment case studies that shed light on the anxieties and vulnerabilities that today's teens face, and she thoughtfully explores the positives and pitfalls of social media. With perceptive conversation exercises that synthesise research from more than thirty years in the field, Apter illustrates how teens signal their changing needs and identities-and how parents can interpret these signals and see the world through their teens' eyes. The Teen Interpreter is a generous roadmap for enjoying the most challenging, and rewarding, parenting years

The book engages in a polemical critique of recent efforts to revive World Literature models of literary studies (Moretti, Casanova, etc) on the grounds that they construct their curricula on an assumption of translatability. As a result, incommensurability and what Apter calls the "untranslatable" are insufficiently built into the literary heuristic. Drawing on philosophies of translation developed by de Man, Derrida, Sam Weber, Barbara Johnson, Abdelfattah Kilito and Édouard Glissant, as well as on the way in which "the untranslatable" is given substancein the context of Barbara Cassin's Vocabulaire européen des philosophies: Dictionnaire des intraduisibles, the aim is to activate Untranslatability as a theoretical fulcrum of Comparative Literature with bearing on approaches to world literature, literary world systems and literary history, the politics of periodization, the translation of philosophy and theory, and the bounds of non-secular proscription and cultural sanction

When Nigeria hosted the Second World Black and African Festival of Arts and Culture (FESTAC) in 1977, it celebrated a global vision of black nationhood and citizenship animated by the exuberance of its recent oil boom. Andrew Apter's The Pan-African Nation tells the full story of this cultural extravaganza, from Nigeria's spectacular rebirth as a rapidly developing petro-state to its dramatic demise when the boom went bust. According to Apter, FESTAC expanded the horizons of blackness in Nigeria to mirror the global circuits of its economy. By showcasing masks, dances, images, and souvenirs fr

Shoes, gloves, umbrellas, cigars that are not just objects—the topic of fetishism seems both bizarre and inevitable. In this venturesome and provocative book, Emily Apter offers a fresh account of the complex relationship between representation and sexual obsession in turn-of-the-century French culture. Analyzing works by authors in the naturalist and realist traditions as well as making use of documents from a contemporary medical archive, she considers fetishism as a cultural artifact and as a subgenre of realist fiction. Apter traces the web of connections among fin-de-siècle representations of perversion, the fiction of pathology, and the literary case history. She explores in particular the theme of "female fetishism" in the context of the feminine culture of mourning, collecting, and dressing.

The term "écosophie" – a conflation of ecology and philosophy – was coined by the Norwegian philosopher-mountaineer Arne Naess in 1973 and idiosyncratically reworked by Félix Guattari in Qu'est-ce que l'écosophie?, a posthumous collection of essays and interviews from the late 80s and early 90s. For Guattari, écosophie was a critical concept, warding off the tendency, in the ecology movements of his time, to "turn the defense of species into a kind of identity nature politics" all too easily turned to conservative ends. In many respects a perfect example of a philosophical "untranslatable," écosophie was notably absent from Barbara Cassin's Vocabulaire européen des philosophies: dictionnaire des intraduisibles (2004). In exploring the term's applications, historical and potential, this paper focuses on écosophie as a vital political concept with a planetary remit, interrogating where Guattari's usage overlaps with and diverges from Gayatri Chakravorty Spivak's notion of "planetarity." Broadly speaking, whereas Guattarian ecosophy is weighted towards micropolitics, and Spivak's planetarity is weighted towards ethics, both rely on a translative praxis conducive to new modes of cognizing (and naming) nomos, cosmos, agency, alterity and value-forms. The essay concludes with some critical reflections on écosophie/ecosophy as an anchor term for emerging glossaries of environmental justice that seek to undercut colonial epistemologies and monolingual idioms of climate-speak. ; Le terme « écosophie » – un mot-valise qui rassemble les mots écologie et philosophie – ­a été inventé par l'alpiniste-philosophe Arne Næss en 1973, puis revisité à sa façon idiosyncratique par Félix Guattari dans Qu'est-ce que l'écosophie ?, un recueil posthume d'essais et d'entretiens de la fin des années 1980 et du début des années 1990. Pour Guattari, l'écosophie était un concept critique destiné à contrecarrer la tendance des mouvements écologiques de son temps à faire de la défense des espèces une sorte d'identity politics aisément ...

Emily Apter, 'Afterword: Towards a Theory of Reparative Translation', in The Work of World Literature , ed. by Francesco Giusti and Benjamin Lewis Robinson, Cultural Inquiry, 19 (Berlin: ICI Berlin Press, 2021), pp. 209–28

The 'work' of world literature, as this volume underscores in its title, and as Derek Attridge lays out in his case for translation as 'creative labour', points to theories of translational praxis that challenge the status of a nationally fortressed standard language.

Abstract
This article summarizes a broader project on "just translation" that attempts to rethink translation in the framework of Western philosophies of right, Sittlichkeit (ethical norms, customs, practices), and theories of justice (Plato, Hegel, Rawls), as well as of recent work on "postcolonial justice" that negotiates the collision between the drive toward universality and the normative, on the one hand, and the drive toward difference, on the other. Devising a critical approach that "does justice" to the nuances of words associated with adjudication in all the world's languages is the larger aspiration. But given practical limitations, this means scaling down to select terms and cases that signal translational injustice under conditions of violence and legal disputation. These conditions include gender violence and sexual safety across languages, the untranslatability of terms like refugee and migrant, the fraught vocabulary of settlement and unsettlement (involving the translation of terms like indigeneity, occupation, detention zone, and camp), shibboleth tests and the foreclosure of the right to residency (which amounts to the passporting of speech), and the multilingual scripts of biopolitical surveillance and patrol relied on in forcible-entry raids, stop and frisk, and executions of orders to "report and deport."