Mondes Arabe, Musulman et Sémitique

Mondes Arabe, Musulman et Sémitique http://blog.univ-provence.fr/blog/mondes-arabe-musulman-et-smitique Mondes Arabe, Musulman et Sémitique Blog pédagogique du laboratoire IREMAM pcassuto 2013-05-23T05:58:01Z Arabic World International Seminars, Fès http://blog.univ-provence.fr/blog/mondes-arabe-musulman-et-smitique/associations/2012/06/14/arabic-world-international-seminars-fes <div align="center"> Séminaires mensuels de connaissance sur le monde arabe </div> <div align="center"> Fondation Ducci (Rome), Centre International pour le Dialogue Interculturel et Université de Fès (Maroc) </div> <div align="center">   </div> <div align="center"> <a href="http://www.fondazioneducci.org/" target="_blank"><img src="http://blog.univ-provence.fr/gallery/41/ducci.jpg" width="123" height="123" /></a> <a href="http://www.usmba.ac.ma/" target="_blank"><img src="http://blog.univ-provence.fr/gallery/41/universit%C3%A9fes.jpg" /></a> </div> <div align="center">   </div> <div align="justify"> La <a href="http://www.fondazioneducci.org/" target="_blank">Fondation Ducci</a>, active depuis plus de dix ans dans la promotion du dialogue interculturel, organise conjointement avec le CIDI - <a href="http://kassr-fes.com/attivit%C3%A0-eventi-fra.htm" target="_blank">Centre International pour le Dialogue Interculturel</a> - basé à Fès, en collaboration avec l'<a href="http://www.usmba.ac.ma/" target="_blank">Université « Mohammed Ben Abdallah »</a> de Fès, des séminaires de connaissance du monde arabe ouverts à des acteurs impliqués dans le domaine culturel, humanitaire, médiatique, académique, économique ou politique, et souhaitant acquérir, dans un cadre exclusif, des connaissances solides et actuelles sur le monde arabe. </div> <div align="center">   </div> <div align="center"> <a href="http://blog.univ-provence.fr/gallery/41/awis.pdf" target="_blank">Plus d'informations </a> </div> <div align="center">   </div> Maghreb Arts & Cultures Séminaires Monde arabe Associations 2012-06-14T12:01:04Z h20506805 Scholars focus on the Arab trans-Saharan slave trade http://blog.univ-provence.fr/blog/mondes-arabe-musulman-et-smitique/africa/2012/04/21/scholars-focus-on-the-arab-trans-saharan-slave-trade <a href="http://www.universityworldnews.com/article.php?story=20120413180645205" target="_blank"><img src="http://enews.ksu.edu.sa/wp-content/uploads/2011/10/UWN.jpg" alt="http://enews.ksu.edu.sa/wp-content/uploads/2011/10/UWN.jpg" align="left" /></a>By Tunde Fatunde. Scholars from universities in and outside Africa gathered in the Nigerian city of Calabar recently to examine the role of Arab merchants in the trans-Saharan slave trade, which lasted for 17 centuries. For various reasons, the trans-Saharan slave trade – unlike trans-Atlantic slavery – is under-studied. The international seminar was organised by UNESCO and the Centre for Black and African Arts and Civilisation, or CBAAC, a Nigerian government agency. Papers presented agreed that both slave trades were unprecedented in history and responsible for the deportation of millions of Africans to various parts of the world. The participants also considered both slave trades to be crimes against humanity as defined by United Nations resolutions flowing from the 2001 Durban conference on racism, racial discrimination and xenophobia. Nigerian representatives in UNESCO have for decades urged member countries to examine the Atlantic and trans-Saharan slave trades as a key reason for under-development in Africa. It was major historical works on this issue by historians like Professor Ade Ajayi of the University of Ibadan in Nigeria, and Professor Joseph Ki-Zerbo of the University of Ouagadougou in Burkina Faso, that finally convinced UNESCO leaders to wake up to the organisation's historical responsibilities to Africa. As a response to ongoing pressure from Haiti, Nigeria and other Sub-Saharan countries, and Caribbean and South American representatives, UNESCO’s general conference at its 27th session in 1993 approved the Slave Routes Project. This is a vast research project whose aim, among other things, is to break the silence over one of humanity’s greatest tragedies and also to promote pluralism and intercultural dialogue among nations on the subject. Armed with the UNESCO mandate Tunde Babawale, a professor at the University of Lagos and director-general of CBAAC, last year organised an international conference, “Slavery, Slave Trade and its Consequences”, at Iloko-Ijesha in Nigeria. “Many of the papers presented at that conference focused mainly on the trans-Atlantic slave trade,” Babawale said. “Many participants felt that there was need to also focus on the trans-Saharan slave trade. As a scholar I felt that we should also do justice to the other leg of slave routes." The Nigerian delegation at UNESCO was able to convince the Paris-based UN organisation’s scientific committee on the Slave Route Project to host one of its international conferences in Nigeria. And Calabar, an ancient slave port, was chosen as the location for the event titled “Slave Trade and Slavery in the Arab Islamic World: Untold tragedy and shared heritage”. In his opening address Toyin Falola, a professor of history at the University of Texas – Austin in the US and vice-chair of the UNESCO committee, affirmed that the seminar was not aimed at casting aspersions on any religion or culture. “This gathering of researchers is to focus more on promoting research and initiatives on slave trade and slavery in regions insufficiently covered, within Africa and the Arab-Muslim world among others,” he declared. Common strands Despite the vast and complex nature of the various papers presented by scholars, there were common strands among them. Slavery and slave trading are among the oldest economic modes of production in history. Domestic slavery existed in Africa before the advent of externally motivated slave trades by Arabs and Europeans. The lifespan of slavery varied from one continent to the other. Africa’s domestic slavery was fuelled by demands for slaves to work in plantations and mines in the Americas, North Africa, the Middle East, the Persian Gulf and South East Asia including China and Japan. Some African kings became active suppliers of Africans as slaves to international European and Arab slave merchants. The trans-Saharan slave trade commenced late in the 7th century when Abdallah Ben Said, the King of Islamised Egypt, conquered via Jihad the Sudan – “the land of infidels” – and in 652 imposed on Sudanese King Khalidurat a treaty known as Bakht. One of the clauses of the treaty was the compulsory annual supply by the Sudanese king of hundreds of African slaves to the Muslim king of Egypt. The European trans-Atlantic slave trade took off 10 centuries later, in 1693. Some of the seminar participants affirmed that while the trans-Atlantic slave trade lasted for four centuries (1693-1884), the trans-Saharan slave trade continued for 17 centuries (652-1960). There were similarities between the slave trades. Some Arab scholars, such as Ibn Khaldun, justified the trans-Saharan slave trade by interpreting some sections of the Koran that ‘authorised’ the enslavement of African ‘infidels’ by Arab slave merchants, the ‘chosen race’. And some European scholars supported the trans-Atlantic slave trade by making copious references to the book of Genesis in the Bible. Consequently, slavery was not the product of racism. However, racism was one consequence of slavery. The participants agreed that both slave routes were responsible for the migration of millions of Africans to other parts of the world. The statistics of deported Africans remain highly controversial among scholars. One participant referred to the book Le Genocide Viole, written by the Senegalese historian and anthropologist Tidiane N’Diaye, who, using various sources, estimated that the trans-Atlantic slave trade deported some 20 million people while the trans-Saharan slave trade displaced around 10 million Africans. Silences Two issues were not given prominence by the participants: women slaves and male castration. The perpetuation of African slaves was fundamentally assured by women slaves who were indiscriminately coupled to men without their consent. Castration of numbers of male slaves by Arab merchants was a prominent feature of the trans-Saharan slave trade. Castrated male slaves were purchased by rich Arab kings and princes and employed as security agents to protect harems where their wives and concubines were caged. The castration process described in Tidiane N’Diaye’s book is inhumane. Slavery creates permanent violent conflicts between the slave and the master. Salah Trebelsi, a historian at the University of Lyon in France, gave a graphic description of revolts by African slaves in Iraq between the seventh and the ninth centuries. A common feature across papers was the perpetuation and preservation of modified African cultures, religions, medicine and music by descendants of African slaves in Arab and Muslin countries. An illustration of this cultural resistance by descendants of African slaves in Iran was captured in a paper by Behnaz Mirzai of Brock University in Canada, “Africans in Baluchistan: Acculturation and healing rituals”. A major resolution adopted by conference participants was the need to create a network of researchers on the slave trade and slavery in the Arab and Islamic worlds. A similar network has already been created by UNESCO around the trans-Atlantic slave trade. Conférences Séminaires Africa 2012-04-21T09:31:25Z pcassuto 15e rencontre de l'association Dîwân http://blog.univ-provence.fr/blog/mondes-arabe-musulman-et-smitique/associations/2012/02/22/15e-rencontre-de-l-association-d-w-n <div align="center"> Appel à participation </div> <div align="center">   Rencontres de jeunes chercheurs en Islam médiéval, 4-5-6 jun 2012, Madrid </div> <div align="center">   </div> <div align="center"> <img src="http://blog.univ-provence.fr/gallery/41/Diwan.png" width="500" height="90" /> </div> <div align="center">   </div> <div> <div align="justify"> L'association <a href="http://www.diwan.info/" target="_blank">Dîwân</a> a le plaisir de vous annoncer que les XVèmes rencontres des doctorants se tiendront les 4, 5 et 6 juin 2012, à Madrid, au sein des locaux de la Casa de Velázquez qui lui offre ce splendide cadre pour cette date anniversaire. Ces journées seront l’occasion pour les doctorants des diverses universités françaises qui travaillent sur le monde arabo-musulman médiéval de présenter leurs recherches, mais aussi et surtout d’échanger avec d’autres doctorants, des post-doctorants et des professeurs, dans un cadre moins formel et une atmosphère conviviale. Les interventions des doctorants dureront 10 minutes, afin de permettre ensuite des discussions. Les échanges étant le principal objectif de ces trois journées de rencontres, nous invitons tous les doctorants travaillant sur l’Islam médiéval et ce quelle que soit leur discipline, à participer ; les débats n’en seront que plus riches. Nous vous invitons donc à nous faire savoir si vous souhaitez participer à ces journées, et si oui, vous voudrez bien remplir la <a href="http://blog.univ-provence.fr/gallery/41/Fiche%20de%20renseignements_Diwan.pdf" target="_blank">fiche de renseignements</a> et nous la renvoyer avant le 23 mars 2012. Ce délai est à respecter absolument, afin que nous établissions au plus tôt le programme, ce qui vous permettra d’organiser au mieux le transport. En revanche, nous vous rappelons que les repas sont pris en charge par l’association et que l’hébergement des doctorants se fera, pour ceux qui le souhaitent, au sein de la Casa de Velázquez. Pour nous transmettre vos fiches de renseignements, ou pour toute autre information complémentaire : alicekadri@hotmail.fr ou bill.alex@hotmail.fr. </div> </div> <div>   </div> <div>   </div> <div align="center"> <a href="http://www.diwan.info/a-la-une/article/xvemes-rencontres-diwan" target="_blank">Toutes les informations sur le site de l'association Dîwân </a> </div> <div align="center">   </div> Doctorants IREMAM Séminaires Appels à contribution Monde musulman Medieval Studies Associations 2012-02-22T22:44:22Z h20506805 Rencontre avec Nabile Fares "L'homme est une migration" http://blog.univ-provence.fr/blog/mondes-arabe-musulman-et-smitique/monde-berbre/2012/01/18/rencontre-avec-nabile-fares-l-homme-est-une-migration Université d'Aix-Marseille Séminaire CIELAM "Passages de frontières" Axe "Histoire littéraire et cultures dans l'espace méditerranéen" Structure fédérative LITTT En collaboration avec la Bibliothèque départementale des Bouches-du-Rhône <div align="center">   NABILE FARES "L'homme est une migration" discutante: Anne Roche (CIELAM) aura lieu le jeudi 19 janvier à 17 h au Salon bleu (C232) 29, avenue Robert-Schuman - Aix-en-Provence </div>   Nabile Farès est né en Algérie en 1940. Son écriture adopte des formes multiples, hybrides : roman, journal de voyage, poème, théâtre, scénario, bande dessinée, et leur associe l’écoute de l’anthropologue et du psychanalyste. Algérien, Nabile Farès le reste dans l’éloignement et le nomadisme. Son &oelig;uvre, depuis Yahia, pas de chance, en 1970, accompagne l’entrée du pays dans le « nouveau monde ». Quand la migration a-t-elle commencé ? Avec la colonisation ? Avec l’indépendance ? Avec les trajectoires des « migrés » ? Son mouvement est continu. D’un côté, il y a le village, la mémoire kabyle, de l’autre, la dislocation des repères d’individus abandonnés dans le lointain, aux prises avec l’amnésie et les blessures de l’Histoire. Nabile Farès écrit, dans Le miroir de Cordoue, en 1994 : « Tout ce qui se dit de nos immigrations ne m’a pas encore convaincu de mort : l’Andalousie reste ce lieu inachevé ». L’exil n’est pas celui d’un lieu perdu, mais d’une histoire qui pourrait être. Le 20 janvier à 18 h 30, la rencontre se poursuivra à la Bibliothèque départementale (20, rue Mirès, Marseille), avec pour sujet la culture kabyle et les figures du féminin. Mediterranean Studies Séminaires Monde berbère 2012-01-18T14:05:57Z d20607839 2012 CRITICAL MUSLIM STUDIES Summer School http://blog.univ-provence.fr/blog/mondes-arabe-musulman-et-smitique/summer-school/2012/01/18/2012-critical-muslim-studies-summer-school The Center for the Study of Intercultural Dialogues 2012 CRITICAL MUSLIM STUDIES Summer School It is now accepting applications for the two-week summer institute "Critical Muslim Studies: Decolonial Struggles, Theology of Liberation and Islamic Revival". The summer institute is open to advanced undergraduates, graduate students, post-doctoral fellows, junior faculty and professionals interested in any aspect of Critical Muslim Studies. This seminar is open to both Muslims and non-Muslims. The international Summer School, Critical Muslim Studies: Decolonial Struggles, Theology of Liberation and Islamic Revival, is an intensive seminar composed of several courses (all of them held in English language) that aims at opening the space for the analysis and investigation of Islam not only as a spiritual tradition, but also as an epistemic decolonial perspective that offers contributions and responses to the problems that humanity faces today. This becomes even more relevant with the rise of the Arab revolutions, the processes towards the formation of an Islamic Theology of Liberation and the ongoing inter-religious dialogues across the world. The Summer School is held at a historic and symbolic site of Islamic Civilization and one of the major centers of Al-Andalus (Islamic Spain), the city of Granada in Spain. This course is offered through the Center of Study for Intercultural Dialogues, in Spain, in collaboration with the Ethnic Studies Program at the University of California, Berkeley. The seminar will be held in the Carmen de la Victoria at the University of Granada. The professors invited for the 2012 CRITICAL MUSLIM STUDIES Summer School cover different thematic fields, historical periods and regions of the world: Islamic Politics, Islamic Philosophy, Islamic Civilization, Islamic Feminism, Islamic Jurisprudence, Black Muslims, Middle East, North America, Europe. Our Affiliated Faculty include internationally recognized Islamic Studies and Ethnic Studies scholars: Tariq Ramadan, Hamid Algar, Hatem Bazian, Nadia Fadil, Salman Sayyid, Houria Bouteldja, Sherman Jackson, Samia Bano, Arzu Merali, Asma Lamrabet, Ramon Grosfoguel, Abdennur Prado, Marc H. Ellis, Arun Rasiah and Santiago Slabodsky Granada, Spain - June 4-16, 2012 The course is offered in English. Deadline for Applications: February 5th, 2012 http://www.dialogoglobal.com/granada/application.php Costs for the June 4-16, 20112 intensive seminar: *1st Option: Tuition + Room + Two Meals Each Weekday: €1,500 * 2nd Option: Tuition Only: €1,200 You can check the web page below for more information, and please, do forward this message widely to potentially interested people and networks.  http://www.dialogoglobal.com/granada You can also write to the following email address if you have any questions: CIT@dialogoglobal.com Séminaires Monde musulman Summer School 2012-01-18T11:02:47Z d20607839