Archives de catégorie : Aux marges/In the margins

The place of absence and the spaces of the absent: the legacies of the 20th century (de)population movements in Europe and beyond

CERI, 56 rue Jacob, 75006 Paris
Thursday 24th and Friday 25th March 2022

Jeudi 24 mars

12.30 – 14.30
This panel is organised is the case of the seminar “Mémoires et patrimonialisations des migrations” of the EHESS.

Neža Čebron Lipovec,University of Primorska – Koper/Capodistria, Slovenia – “Intertwined metamorphoses: modern architecture and population change in postwar northern Istria”. 

Petra Kavreč, Universty of Primorska – Koper/Capodistria, Slovenia – The absence of the “other side” of the territory. The territorial discontinuity with the new Yugoslavian-Italian border.

14.30 – 15.00 : Café

15.00 – 16.30

Maria Kokkinou, CEFRES- Prague – Before and after them: spaces of refuge, spaces of expulsion in Eastern Europe through the example of the refugees of Greek civil war 

Ewa Tartakowsky, CNRS- Institut des sciences sociales du politique – Nanterre, France – Auschwitz: a research in times of pandemic

17.00 – 18.30

Cornelia Eisler, BKGE – Oldenburg, Germany – A present absence. Germans from Eastern Europe and the expellee museums in West Germany.

Olga Sezneva, Universiteit van Amsterdam, Amsterdam, Netherlands – Lost-And-Found: The Poiesis of Home in a Dispossessed Land. Tales from Königsberg-Kaliningrad.Vendredi 25 mars

9.30 – 11.15

Elena Soler, Charles University – Prague, Czech Republic – Long-lasting ethnicized silences and the imagined (national) community: reflections on a new theoretical approach

Nadège Ragaru, CNRS/CERI – Sciences Po Paris, France – Seeking Jewish Survivors from Northern Greece in the 1960s: West German Magistrates and the Transnational Story of a Quest for Traces

Katja Hrobat Virloget, University of Primorska – Koper/Capodistria, Slovenia – The silence as absence in Istria. Memory and forgetting of the Istrian exodus, the past and future

11.15 – 11.30 :  Café

11.30 – 12.45

Michèle Baussant, CNRS/ CEFRES – Prag, Czech Republic – What absences shape memories of the colonial displaced?

Catherine Perron, FNSP/CERI – Sciences Po Paris, France – The place of the loss. Expulsions and lost homelands in the German memorial landscape.

14.30 : Round Table

Yael Navaro, University of Cambridge, Cambrigde UK
Antonela Capelle-Pogacean, FNSP/CERI – Sciences Po Paris, France
Evelyne Ribert, CNRS – IIAC, Paris, France

Responsables scientifiques : 
Catherine Perron, FNSP/CERI – Sciences Po Paris
Michèle Baussant, CNRS/ CEFRES
Katja Hrobat Virloget, University of Primorska

https://www.sciencespo.fr/agenda/fr/events-front?event=3230

Staged Otherness

https://stagedotherness.eu

Late nineteenth century staging culture and the promise of thrilling strangeness.

The cultural phenomenon of exhibiting non-European people in front of European audiences in the nineteenth and twentieth centuries occurred mainly in the metropolises of the western part of the continent. Nevertheless, travelling ethnic troupes and temporary exhibitions of non-European people could also be seen in Central and Eastern Europe.

The exhibition offers a variety of representations related to the public practice of ethnographic shows within the Russian, German and Austro-Hungarian Empires – today’s Russia, Germany, Austria, Hungary, Poland, Czechia, Slovenia – and presents the reactions of local audiences.

Curators:  
Dagnosław Demski @
Dominika Czarnecka

The exhibition is one of the results of the Inscenizowana inność. Ludzkie odmienności w Europie Środkowej, 1850–1939 (Staged Otherness: Human Oddities in Central Europe, 1850–1939) research project, funded by the National Science Centre, Grant No. UMO-2015/19/B/HS3/02143.

The project, led by Dagnosław Demski from the Institute of Archaeology and Ethnology, Polish Academy of Sciences in Warsaw, was conducted between 2016 and 2021. In addition to the exhibition, the project also yielded a book—Demski Dagnosław, Dominika Czarnecka eds. 2021. Staged Otherness: Ethnic Shows in Central and Eastern Europe, 1850–1939. Budapest–Vienna–New York: CEU Press;more and two English-language special issues in academic periodicals, East Central Europe, vol.47/2020, nos. 2–3, thematic issue edited by Dagnosław Demski, Dominika Czarnecka, Kamila Baraniecka-Olszewska; more and Acta Ethnographica Hungarica, vol. 64/2019, no. 1, thematic issue edited by Izabela Kopania; more

© 2021
Copyright for use of the illustrations presented in the exhibition, which has been granted to the Institute of Archaeology and Ethnology, Polish Academy of Sciences on the basis of single use for scientific and educational non-commercial use, belongs to the institutions from which the collections come.

+ Archive of the Naprstkovo museum, Prague
+ Archive of the Zoological Garden, Wrocław
+ Archive of the Zoological Garden, Poznań
+ Collection of the Russian State Library, Moscow
+ Collection of the Аleksey Shusev State Museum of Architecture, Moscow
+ Collection of the Leo Tolstoy State Museum, Moscow
+ Cyryl. The Virtual Museum of Poznań’s History. Roman Trojanowicz collection
+ Department of Manuscripts and Rare Books, University of Latvia Academic Library
+ Kraków Ethnographic Museum
+ Musée du quai Branly (picture modified by Ludomir Franczak)
+ National Archive of the Czech Republic
+ National Museum Prague
+ Private Collection of Natalya Germanova, Rostov-on-Don
+ Radauer Collection
+ The State Archive in Łódź

Contact details:  
Dagnosław Demski @
Dominika Czarnecka @

Links:
Institute of Archaeology and Ethnology,
Polish Academy of Sciences link
+
Zespół Etnografii Relacyjnej
(Relational Ethnography Team) link

A suivre…séminaire “Approches contemporaines de la mémoire”, organisé par Saphia Doumenc et Thibault Ducloux

Séance inaugurale du séminaire « Approches contemporaines de la mémoire »

Vous pouvez réécouter en podcast la première séance du séminaire « ACM » lors de laquelle nous avons eu le plaisir d’entendre Vincent Veschambre, directeur du Rize et membre du laboratoire EVS ainsi que Marie-Claire Lavabre, directrice de recherche au CNRS et spécialiste des questions mémorielles.  


     Cycle I – Mémoires sociales : empreintes, formes et dimensions[1]

À l’amphithéâtre du Rize, de 14h à 17h.

22/01 – Séance d’ouverture : Présentation du séminaire et des enjeux scientifiques de l’objet mémoriel

Vincent Veschambre (directeur du Rize/EVS) et Marie-Claire Lavabre (CEE-Sciences Po)

16/02 – L’enfance des adultes : primes socialisations et mémoires sociales

Margot Delon (CENS) et Frédérique Giraud (CERLIS)

Discutant : Thibault Ducloux (CMH)

16/03 – Mémoires de (lutte de) classes : de l’héritage à la patrimonialisation

Michelle Zancarini-Fournel (LARHRA) et Thomas Zanetti (EVS)

Discutante : Morane Chavanon (Triangle)

13/04 – Espaces et mémoires : la douleur à l’épreuve de l’oubli 
Dominique Chevalier (EVS) et Anne Hertzog (MRTE)

Discutant : Vincent Veschambre (EVS)

18/05 – Dominations, discriminations et mémoires silencieuses 

Fanny Gallot (CRHEC) et Joanne Le Bars (ACP)

Discutante : Saphia Doumenc (Triangle)

Organisation du séminaire :

Saphia Doumenc (Triangle) : doumenc.saphia@gmail.com

Thibault Ducloux (Centre Maurice Halbwachs) : ducloux_t@hotmail.fr

Responsable scientifique du séminaire :

Vincent Veschambre (EVS, Rize)

Comité d’animation :

Mélodie Breton (CESSP)

Lina Cardenas (LATTS)

Lison Leneveler (CRJ)

Béatrice Zani (Triangle)

[1] Le compte rendu de chaque séance sera publié sur le carnet hypothèses du Rize :                         https://mes.hypotheses.org/

Silesia: simultaneously present and absent

One of the less known regions with which the Tandem project is concerned is Silesian. This Central European region with a volatile past, marks an area where Bohemian, Moravian, German, and Polish spheres of influence converge, both historically and contemporaneously. Despite the aspirations of some, Silesia has never managed to become a state in its own right, leaving it vulnerable to the territorial ambitions of the states in which it has existed. Throughout most of the last millennium, Silesia has been a constitutive part of the Czech Kingdom and the Habsburg Empire and in the eighteenth century, after the Silesian Wars, it was divided between Austria-Hungary and Prussia. Prussia expanded significantly as a result of its conquest of seven-eighths of Silesian territory in the 1740s, later called Prussian Silesia. From the total area of Silesia of 40,625 sq. km, Prussia gained 35,786 sq. km. The Prussian military’s conquest of Silesia entailed a dramatic increase in the territory of the Prussian state by a little less than fifty percent, and the Prussian population of 2,240,000 was also increased by the addition of 1,160,000 Silesians, who thus constituted nearly a third of Prussia’s population following the conflict. Austria-Hungary, on the other hand, was left with only a narrow south-eastern strip of Silesia, consequently named ‘Austrian Silesia’, and constituting only one-eighth of the former Silesian Land.

Writing about Silesia is a challenging task for a number of reasons. For example, having disappeared from the present-day map, where is Silesia? It clearly exists in the minds of its inhabitants, as well as those of the relevant nation-state authorities. How, then, should one deal with a missing land that never really went away? One possible solution would be to go ‘back in time’ and use the geographical traces of the past to reconstruct the borders of Silesian land. The result could be a map, such as the one below, showing the borders of Austria Silesia and Prussia Silesia superimposed on the modern-day Central European states.

For open access academic resources, go to:

https://research-repository.st-andrews.ac.uk/handle/10023/3317

The Notion of Silence vs the Act of Silencing

Silence is often associated with an absence or a void. However, in many cases, silence is in fact a powerful means of communication. For example, it is often used as a highly emotional tool in commemorative rituals, like the two-minute silence held to remember victims of war. It can relate to the desire to achieve peace and to connect with the divine through meditation and prayer, as is the case in Buddhist or Quaker silent practice. Silence can be also an active way of resistance, where the decision to refrain from talking requires a considerable amount of willpower, such as not to divulge a hiding location of political prisoners. However, silence can also tell us about a culturally tabooed subject of which one is not meant to speak publicly, such as menstrual cycle; or indicate danger and fear, as is evocatively described in Harry Potter novels featuring “You-Know-Who”. As such, it does not exclusively belong to a singular domain, rather it oscillates between liberty and restriction, conflict and reconciliation, presence and absence, as well as hope and fear. The type of silence that I am particularly interested in is ‘historical silence’, referring to fragments of the past that is available and meaningful in the present day (people know about it/remember it either personally or vicariously), however we do not officially talk about it or commemorate it. It is silenced.

Silencing is an active attempt of a social actor (individual, group, or institution) to directly or indirectly assert their power to silence another social actor. Silencing is thus fundamentally different to forgetting, which, in my reading, is not prescriptive. If a social actor is forced to refrain from remembering, it is a form of silencing, not forgetting. Silencing, as an act of causing another social actor to fall silent, can also take multiple forms. For instance, a religious group can attempt to silence marginalized groups, such as LGBTQ+ by the threat of excommunicating them from the church they belong to; totalitarian regimes can silence their opponents by imprisonments or by sending political prisoners into labour camps; criminal organizations like the mafia can be silencing their victims by killing them; or nation states sanitize their past wrongdoings by silencing compromising narratives in the national school curricula, such as the case of whitewashing the USA’s history textbooks, as one example among many. Silencing is always political, serving particular purposes, and reflecting current societal power dynamics.

Je vois rouge, de Bojina Panayotova

La réalisatrice enquête sur les réalités d’une Bulgarie communiste qu’elle a quittée enfant. Une odyssée tragi-comique, à mi-chemin entre le film d’espionnage et le roman familial.

Bojina Panayotova a quitté la Bulgarie avec ses parents à l’âge de 8 ans, avant la chute du mur. Elle en a longtemps cultivé le souvenir un peu nostalgique d’une époque communiste idéalisée. En 2014, après vingt-cinq ans passés en France, elle ressent le besoin d’y retourner pour confronter cette mémoire incomplète à la réalité. Mais sa quête menace de tourner à la catastrophe : en venant peu à peu à soupçonner que des membres de sa propre famille ont pu collaborer avec la police secrète, elle convainc ses parents de déposer une requête auprès de la commission spéciale chargée de dévoiler les archives du régime au public…

Exercice de vérité
Je vois rouge évoque la béance à laquelle est confrontée la génération de l’après-communisme, qui n’a pas vécu cette rupture radicale mais en reste tributaire. Car faute d’avoir été mis à distance par la démarche historique, ce bouleversement profond, référence omniprésente et hors d’atteinte des aînés, demeure à l’état de “trou” narratif. Un film inattendu, parfois dérangeant tant Bojina Panayotova, usant de la caméra comme un révélateur, malmène ses interlocuteurs pour leur arracher des réponses. Mais la sincérité, la finesse et l’autodérision du récit tempèrent cette violence inquisitrice. Une odyssée tragi-comique et salutaire, à mi-chemin entre film d’espionnage et roman

84 minDisponible du 30/11/2020 au 04/02/2021 sur ARTE

familial.https://www.arte.tv/fr/videos/081579-000-A/je-vois-rouge/

Webinaire Rue d’Alger

https://www.facebook.com/events/113975550438885/?source=6&ref_notif_type=plan_user_invited&action_history=null

Rejoignez-nous sur Zoom:https://univ-amu-fr.zoom.us/j/96183436174…
Programme:
13h00 : Introduction du webinaire

Alessandro Gallicchio (ESBAN) et Pierre Sintès (TELEMMe CNRS-AMU)

13h30-15h30 : Webinaire Rue d’Alger#1Autour des patrimoines postcoloniaux et minoritaires

En Méditerranée comme ailleurs, les sociétés portent les traces des matrices politiques et identitaires qui ont régi leur passé. Discrets ou flagrants, ces témoignages s’imposent dans les paysages comme dans les relations sociales, au point de sembler être un état des choses non questionnable. Pourtant, depuis plusieurs décennies déjà, de nombreux acteurs (militants, artistes, auteurs) cherchent à démontrer que les rapports inégaux du présent doivent être éclairés à la lumière de l’histoire afin que soient construites des lectures plus apaisées du passé ainsi que des sociétés plus soucieuses de la place de chacun. En ce début de XXIesiècle, les exemples se répondent aux quatre coins du monde pour que soient reconnues les souffrances comme les inégalités du présent. Ce mouvement, qui associe justice mémorielle et activisme politique, est au cœur des œuvres des artistes exposé.e.s dans Rue d’Alger ainsi que des contributions des invité.e.s de cette première séance de séminaire. Leur présence donnera l’occasion de débattre de ces nouveaux défis pour des États-nations dont la construction s’est souvent faite au mépris des particularités et dans le dénie de certaines oppressions. Qu’ils inquiètent (séparatiste), amusent (folklore) ou convainquent (progressisme), nous faisons l’hypothèse que l’importance contemporaine de ces mouvements, souvent regroupés sous le terme de postcoloniaux, mérite d’être évaluée afin de comprendre les mécanismes actuels d’appropriation du passé et de son patrimoine, ainsi que la puissance du rôle qu’ils jouent dans notre présent.
Participants:Samia Chabani, Association Ancrages, Marseille, Fabrice Denise, Musée d’histoire de Marseille, Vincent Geisser, IREMAM, CNRS-AMU, Emma Grosbois et Agathe Rosa, artistes, Marseille(Modération : Camille Faucourt, Mucem)

Photo de couverture: ©JeanchristopheLETTSee Less

Israel: a diaspora of memories?

By M.BAUSSANT, D.MICCOLI AND E.SCHELY-NEWMAN

Since the late nineteenth century and the emergence of the Zionist idea, the Land of Israel – after 1948, the State of Israel – has been presented as a shelter where Jews would build a state of their own and put aside their past life and experience in the diaspora. The return of the Jews to the Land of Israel would bring about the emergence of a new “Hebrew” man and woman, of a unified and rejuvenated people, speaking a common language and sharing one ethno-national identity. In fact, Zionism viewed the diaspora (think of the idea of shlilat ha-galut) as a set of negative parentheses in Jewish history, something to be forgotten and substituted with other (national) memories. So the ideology and policies built on that basis before and especially after the founding of the State of Israel intended to erase the diasporic origin of the (Israeli) Jew and support this Jew’s feeling of having grown up in a void and of originating as a tabula rasa of sorts in Israel. Socialist Zionism and an originally European (Ashkenazi) identity became the hegemonic models to which Jewish migrants would need to conform. However, despite efforts to gather all the Jews from the diaspora in Israel and fuse them as part of the so-called mizug galuyiot (“ingathering of exiles”), since its beginnings and especially in the last few decades the country has paradoxically experienced the emergence of new, Israeli, diasporas.

Israel: A Diaspora of Memories

WORKSHOP : « Connectivités djerbiennes. Globalisations méditerranéennes des Juifs de Djerba » (26 novembre 2020)

Jeudi 26 novembre 2020 –Le projet vise à entamer une enquête exploratoire et pluridisciplinaire sur les Juifs de Djerba en Méditerranée (Djerba, Marseille, Israël). Il s’appuie sur et rend hommage au travail de Lucette Valensi, et à son étude monographique (avec Abraham Udovitch, 1984) des « Last Arab Jews » au début des années 1980. Plus de trois décennies plus tard, la vitalité de cette communauté ne se dément pas, tant à Djerba, qu’en diaspora. Le cas des Juifs de Djerba à Marseille nous servira de pierre de touche pour interroger et démontrer leurs capabilités à s’insérer dans les réseaux de la phase actuelle de globalisation, au sein de circulations sud-sud. Au-delà de ce cas d’étude, l’idée est de comprendre comment ce groupe social, de par son histoire, représente un exemple paradigmatique de connectivités : où comment des marges apparentes parviennent à devenir des centres/polarités, cela en vertu de leurs compétences/répertoires d’actions accumulés au fil des différentes phases de globalisations.

WORKSHOP : « Connectivités djerbiennes. Globalisations méditerranéennes des Juifs de Djerba » (26 novembre 2020)