CODESRIA

Institut historique allemand, Centre de recherche sur les politiques sociales (IHA-CREPOS) et Merian Institute of Advanced Studies Africa (MIASA), Dakar, 6-7 décembre 2018
Calendrier :
25 septembre 2018 : Date limite d'envoi des candidatures
Début octobre 2018 : Annonce des participantes sélectionnées
6-7 décembre 2018 : Atelier à l'Institut historique allemand, Dakar

Quelle est la place des femmes aujourd'hui dans les universités africaines ? Quelles opportunités et solutions existent pour imaginer, planifier et promouvoir les carrières académiques féminines en Afrique et à l'international? Comment faciliter la conciliation de la vie professionnelle avec la vie privée et familiale ? À partir de ces questions, l'atelier vise à discuter des défis et des possibilités des carrières académiques féminines dans les contextes africains. Il sera constitué d'un workshop participatif animé par Folashadé Soulé-Kohndou (chercheure postdoctorante en relations internationales à l'Université d'Oxford), ainsi que d'une table ronde. L'atelier s'adresse à des chercheuses ressortissantes d'Etats africains et/ou affiliées à des universités africaines en début de carrière (postdoctorantes en priorité, doctorantes ; sciences humaines et sociales en priorité), qui pourront ainsi échanger sur leurs expériences respectives, réfléchir ensemble à des perspectives de carrière et renforcer leurs réseaux.

L'Institut historique allemand (IHA) est un centre de recherche international en histoire placé sous l'égide de la Fondation Max Weber - Instituts allemands en sciences humaines à l'étranger du ministère fédéral de l'Éducation et de la Recherche de la République fédérale d'Allemagne. L'IHA travaille en partenariat avec l'université Cheikh-Anta-Diop de Dakar et le Centre de recherches sur les politiques sociales (CREPOS). Ensemble, ils font partie du Maria Sibylla Merian Institute for Advanced Studies in Africa (MIASA). L'atelier a lieu dans le cadre du Women's Promotion Program du MIASA.

Les candidatures (environ 300 mots sur les motivations à participer à l'atelier, les propres intérêts de recherche et un CV, en français ou en anglais) sont à envoyer d'ici au 25 septembre 2018 à l'adresse workshopdakar@dhi-paris.fr. La sélection des participantes sera communiquée début octobre. Le cas échéant, les frais de transport et d'hébergement seront pris en charge sous réserve de financements. Pour tout renseignement, veuillez-contacter Zoé Kergomard (zkergomard@dhi-paris.fr) ou Marlène de Saussure (mdesaussure@dhi-paris.fr).

IHA-CREPOS, Dakar
Résidence Sidi Koumba
18 boulevard Martin-Luther-King
Fann-Hock Dakar, Sénégal
https://www.dhi-paris.fr/fr/recherche/afrique.html

African Studies Centre & St Antony's College, University of Oxford, 27-28 June, 2019.

WE ARE PLEASED TO ANNOUNCE the Call for Papers and Panels for a two-day Conference on ‘Racialisation and Publicness in Africa and the African Diaspora' which will be held at the University of Oxford, from 27-28 June, 2019.

From the fatal shooting of the 17-year old Trayvon Martin in Florida, United States, and the recent deportation threats faced by the Windrush generation in Britain to the continued practices of dehumanisation experienced by black Africans in Mauritania and contemporary resistance to Empire and its devastating consequences as symbolised by the #RhodesMustFall movement in South Africa and Oxford, racialisation of black people in Africa and in the Diaspora and the attendant (counter-) hegemonic reactions and/or resistance to racialisation have transplanted the DuBoisian twentieth-century problem into that of the twenty-first century.

Against this backdrop, this conference will address the contemporary problem of racialisation in Africa and the African Diaspora (old and new). The conference organisers are particularly interested in how to approach and analyse racial phenomena in terms of the processes by which ideas about race are constructed, given meaning, and acted upon (Murji and Solomons 2005) in public life and how people of African descent are racialised as the Other, and so become, ‘objects of knowledge, power, and cultural criticism' (Gilroy 1993: 5).

We are interested in papers and panels that examine why and how racial identities and categories are constructed, imagined and inscribed (in)to the social, political and economic processes, practices and relationships in Africa and the African Diaspora—with significant consequences and implications for human life as well as for what Achille Mbembe describes in Critique of Black Reason (2017) as the global ‘in-common.'

The conference is partly informed by Fanonian insight on the interlacing of the body and race, given that, by ‘marking population groups' (Mbembe 2017), ‘racialization [largely] relies on bodily attributes' (Fassin 2011). How do different modes of racialising people provoke what Paul Gilroy (1987) describes as ‘vernacular cosmopolitan conversation and synchronized action among the victimized'? How do reactions to racialisation enable the processes of re-humanising the dehumanised?

The conference will examine how groups, relationships, encounters, institutions, social processes, thought, etc. are racialised in continental Africa and in the Black Diaspora, including how these processes of racialisation are both enacted or performed in public and public-ised. Thus, we are interested in papers and panels that focus on how racialisation is (re)configured, (re)determined and transformed by publicness. Defined by Cheah (1995) as one of the ‘redemptive ideas of modernity', publicness has become critical in conceiving of and understanding racialisation in modern terms. In the light of this, the organisers invite panels and papers that explore the ways in which publicness—in its manifold manifestations—problematises and/or complexifies ‘the self-evident link between critical agency and autonomy' in Africa and the African Diaspora. In seeking to explore, in their multivocality and intersectionality, the local, global and transnational experiences of racialisation in global Africa, we welcome papers and panels that examine how the idea of publicness can be mobilised as ‘the normative function of mediating between the universal and the particular' (ibid) in the experiences of people of African descent in the longue durée.

SUBMISSIONS & DEADLINES

We welcome paper and panel proposals from academics, researchers and postgraduate students on all dimensions of racialisation and publicness in relation to, and/or, in the context of the following: Empire, colonialism, postcolonialism and the decolonial turn; Enlightenment and modernity; Ethnicity, nationalism, cosmopolitanism, identities; state and governmental institutions and forms; The black Atlantic and the black Mediterranean – slave trade, slavery, and discrimination, past and present; Black Europe; Black Asia; the Arab world and Africa; Caribbean and Bermuda; spatial relations, segregation, cities, communities and housing; bodies, embodiment and the transformation of privacy; history, memory, memorialisation, commemoration; intersection of racialisation, gender, womanhood, and/or sexual identities; class, capital and neoliberalism; (im)migration, space, territoriality and temporality; law, political power and politics; law, legal system, crime, criminal justice and policing; black thinkers and knowledge production; the archive; “post-racial” formations and discourses; violence, terror and fundamentalism; religion and religiosity; music and performance; literature, language and cultural practices; media, communication and the social media.

Prospective participants are welcome to propose individual papers, or panels of three or more papers on a specific theme. Panel proposals (title + 500 word max abstract) should be sent to the organisers at events@africa.ox.ac.uk by 10 December, 2018. It should include at least two agreed papers. Individual paper proposals (title + 300 word max abstract) should be sent to the same email address by 30 November, 2018. Notifications on successful panel and paper proposals will be sent by January 15, 2019.

The organisers will be happy to provide official letters of invitation to assist participants in securing visas to the UK.

There is no conference registration fee. However participants who wish to attend the Opening Day Dinner will pay £35 each.

KEYNOTE SPEAKERS

• Professor Achille Mbembe, WISER, University of Witwatersrand, South Africa, author of Critique of Black Reason
• Professor Faye V. Harrison, University of Illinois at Urbana-Champaign, USA, author of Decolonizing Anthropology

Conference is supported by: The Rhodes Chair in Race Relations, African Studies Centre, St Antony's College, Africa Oxford Initiative (AfOx), and The Oxford Research Centre in the Humanities (TORCH).

Convenor: Wale Adebanwi, Rhodes Professor of Race Relations, African Studies Centre, Oxford School of Global and Area Studies, University of Oxford, UK.

For enquiries, please contact Conference Administrator, Alexa Virdi: events@africa.ox.ac.uk

The Harry Frank Guggenheim Foundation sponsors scholarly research on problems of violence, aggression, and dominance.
Every two years the foundation hosts the Young African Scholars program. Ten scholars whose proposed projects are judged to be of high quality and closely relevant to the foundation's interest in violence and aggression are selected to take part. Candidates from across the continent are encouraged to apply.
The mentorship program includes a methods workshop, fieldwork research grants of $2,000 USD each, editorial and publication assistance, and sponsorship at an international conference to present research findings.

Application Guidelines

Applicants must be aged 40 or younger, currently enrolled in a PhD program at an African higher education institution and living on the continent.
Applications should be no more than ten pages and include the following:

• Research question
• Short literature review
• Description of research methods to be used
• Reference letter from Academic Advisor
• Two-page C.V.
• Copy of passport or government-issued ID card

The online application will be available beginning August 1st, 2018. All application materials must be submitted by, 11:59 PM EST on October 1st, 2018, in order to be considered. Eligible applicants can apply here. For further information please contact the foundation at info@hfg.org.

The Harry Frank Guggenheim Foundation
42 West 54th Street, 16th Floor
New York, NY 10019, USA
www.hfg.org | +1 (646) 428-0971

7th SEPTEMBER 2018
DAKAR, SENEGAL

During the 14th CODESRIA General Assembly held in Dakar in 2015, and following extensive discussion of the reform agenda, the CODESRIA Executive Committee (EC) undertook to take up its responsibility under the CODESRIA Charter to develop Bye-Laws that would guide the conduct of the election of the EC at the 15th General Assembly. The EC developed the Bye-Laws and, after several iterations and discussions, adopted them at an extra-ordinary meeting in April 2017. It also appointed a five member Electoral Panel whose chair and members were notified of their appointment by the Executive Secretary.

The CODESRIA Charter, from which the Bye-Laws derive, provides that only CODESRIA members in good standing can participate in the election of the EC. In December 2017, the Executive Secretary notified the EC that there was a challenge with respect to the operationalization of some provisions of the Bye-Laws during the forthcoming 15th General Assembly (GA) because the Council had only 18 individual and institutional members in good standing. The EC therefore waived the provisions of the Bye-Laws regarding the deadlines for payment of dues and requested the Executive Secretariat to allow members to update their membership by paying up their dues for 2017 and 2018. The waiver that expired in March 2018 was meant to enable CODESRIA members to be in good standing. By March 2018, in spite of a spirited membership mobilisation process, only 50 people had paid up for 2017 and 2018.

The EC reviewed this situation and concluded that, in view of the limited number of members in good standing, the requirement to conduct an online electoral process in advance of the December 2018 GA could not be met. Other than former Presidents and Executive Secretaries of the Council, only 50 members of the community would have been eligible to participate in the electoral process.

The EC, after consulting with the Chair of the Electoral Panel and by Resolution 1/2018
adopted by the EC on 31st July 2018 suspended application of CODESRIA Bye-Laws 6, 7, 8 and 9 on Electoral Matters and has resolved that the next EC of CODESRIA shall be elected during the 15th GA that will be held in December 2018 according to the rules and procedures that were used at previous GAs. Further, only CODESRIA members in good standing with regard to a) payment of their annual membership dues and b) attendance of at least one previous General Assembly will be entitled to vote and stand for election.

The EC has mandated the Executive Secretary to communicate this resolution to CODESRIA members and share with them the Bye-Laws to solicit their written comments. We hereby wish to inform the CODESRIA community of this development. The EC Resolution and the Bye-Laws are attached to this communiqué. The same documents have been posted on CODESRIA Website www.codesria.org. Comments can be sent to the EC at executive.secretary@codesria.org or executive.secretary@codesria.sn before the forthcoming 15th General Assembly.

Godwin R. MURUNGA
EXECUTIVE SECRETARY.

The third Summer School of the Council for the Development of Social Science Research in Africa (CODESRIA) and the Centre for African Studies Basel (CASB) was held from 20 to 24 August 2018 in Dakar. The overall objective of the School is to stimulate debate and consolidate interdisciplinary approaches to the study of Africa and other regions of the world. This year, the School focuses on the gaze in African Studies and seeks to identify themes that are theoretically enriching and methodologically relevant to reflection on Africa.
At the opening ceremony of the Summer School, which is being held at the CODESRIA headquarters in Dakar, participants observed one-minute silence in honour of Professor Samir Amin, a leading African scholar and Founding Executive Secretary of CODESRIA, who passed on recently. In his opening remarks, the Executive Secretary, Dr. Godwin Murunga, emphasized the importance of the Summer School as an initiative to provide deeper engagement with African Studies while at the same time highlighting the critical role that knowledge production from a CODESRIA perspective has contributed in inflecting and often completely challenging the Eurocentric gaze on Africa.

At the opening session, the Centre for African Studies, University of Basel and the Oumou Dilly Foundation were represented respectively by Elisio Macamo and Noemi Steuer and Lucy Koechlin.

This round of the School attracted over 300 applications of which only 15 were selected. There were laureates from 11 African countries participating in the programme which is on the theme: “African Studies and Africanists: Whence the Gaze?”

The Chair in African Philanthropy and the Wits Business School, with support from the Carnegie Corporation of New York invite applications for research fellowships which will increase empirical knowledge about African Philanthropy and Social Investment. Research outputs will assist in developing a cadre of scholars and practitioners in these fields, as well as inform teaching and further research. Two types of fellowships are available for doctoral and masters' degree students.

Doctoral Fellowship

The fellowship will support research. Eligibility for this fellowship is for a student already registered in the doctoral programme at an African university. The research should lead to at least one article suitable for publication in accepted academic journal(s). The fellowship is limited to specified research costs as well as travel for necessary periods of residence within and outside South Africa. Applications should include: (i) proof of PhD enrolment; (ii) written approval by the candidate's supervisor; (iii) a copy of the approved PhD proposal; (iv) detailed specification of the research topic, fellowship assistance required, including its intended results and the journal(s) to which a research article will be submitted and; (v) a compelling motivation.

Applications should be submitted to Mmabatho.Leeuw@wits.ac.za

Master's Fellowship

The fellowship will support research for a Master of Management Research degree at the Wits Business School. Eligibility and the steps involved can be found on the below links:

• Entry Requirements
• Application format and Procedure

The potential for publication of the research as an academic article is additionally desirable. The fellowship covers registration, fieldwork (if applicable), travel and residence when required in South Africa.

Applications should be sent to Mmabatho.Leeuw@wits.ac.za

Research Topics

Applications should address one or more of the following topic areas. They are not mutually exclusive. Multidisciplinary research is encouraged, as are qualitative, quantitative and mixed methods approaches. For the purpose of this call, the term ‘gifting' is analogous to philanthropy.

Meso-level: theory, aggregate and/or pan-African comparative perspectives

• Composition / typology of philanthropy and/or social investment in Africa.
• The anthropology, historiography, ethics and norms of African gifting.
• The role of gifting in African politics and governance.
• Philanthropy and impact/sustainable investment

Macro level: country perspectives

• Country profiles and analysis of philanthropy and/or social investment.
• Gender dimensions of African philanthropy and/or social investment.
• Philanthropy and social investment as practiced by small and medium enterprises.
• Philanthropy in national development: past, present and future

Micro level: transactions and cases

• The socio-economic scale, functions and practices of gifting in communities and/or poorhouseholds
• The functions and effectiveness of Diaspora remittances.
• Social investment strategy and decision making in business settings.
• The measurement of philanthropy and/or social investment initiatives.

Other potential topics to consider (could fall in one or more of the above levels):

• Provision of entrepreneurial training to women- and youth-operated micro-enterprises
• Entrepreneurial training of microenterprises owned and operated by the disabled
• Financial literacy training, social inclusion and microenterprise sustainability in Africa
• Philanthropy and disruptive innovation in in education, and other economic sectors
• Supporting the disadvantaged to move from the informal to formal economies
• Philanthropy and business development (e.g. philanthropy in incubation and innovation)
• Philanthropy and the use of information technology to empower small businesses in Africa
• Philanthropy, patient capital, impact investment and social welfare improvement

The Application

Closing date for applications for fellowships commencing in 2019 is September 28, 2018

Méthod(e)s: African Review of Social Science Methodology/Revue africaine de méthodologie des sciences sociales

Editors:
Lyn Schumaker, University of Manchester, UK
Jean-Bernard Ouédraogo, CNRS-EHESS, Paris, France.

Against a backdrop of the marginalization of ethnography, a direct and often anonymous collector of "facts", the writing of the history of social sciences in the field confers privilege on individuals and schools intervening at the end of the value chain of scientific work. One sees oneself as the solitary researcher, armed with the knowledge of the greats, collecting and deciphering facts from strange, unknown social systems. The "field", "where the facts grow" (Dachet 1985: 191) has long been a remote, subordinate experience from which only the criterion of truth and authenticity of the determined facts, will be applied. Frazer's remark, "The field, God forbid," successfully captures the lack of value attached to the humble work of the direct collection of facts. Few social science historians pay attention to the involvement of local stakeholders in scientific knowledge production. Certainly, observations on the conditions of field work are far from new (Srinis et al, 1979, Studies in Anthropology Methods 1960; Maget 1953). The current reflexive thinking underlines all the epistemological interest in the commitment of the researcher caught up in the complex realities of his "field", this test which now confers glory on the practitioner, but which unfortunately remains limited to the exploration of individual experiences. Indeed, the recent celebration of field work has almost obscured the central role of assistants and informants in shaping the knowledge that underpins the social identity of the main social science disciplines.

The importance attached to peer circles which form the validation space, even in controversy, tends to minimize or even negate the contribution of assistants and informants in the key phase of collecting in the field of information essential to theoretical formalizations. However, as L. Schumaker (2001) has masterfully shown in the case of the famous Manchester Anthropological School, the social environment of the Rhodes Livingstone Institute, in terms of the local flow of men and ideas, has greatly influenced the construction of anthropological knowledge. But it is not just a question of anthropology. This methodological interrogation should legitimately be extended to sociological inquiry or even beyond, because, on various scales, all social sciences disciplines resorting to the "field" are required to set their action within a historical context populated by various stakeholders. Likewise, geographical specializations are of little relevance, since from sociology, the science of Western societies, to anthropology, the science of non-Western societies, the involvement of subordinate, indigenous collaborators is a common practice. The very principle of studying off an unfamiliar place implies that the foreign researcher can find connivances, facilitators, collaborators or assistants acting as gateways to this strange world, often resistant to be scrutinized by people from elsewhere.

The action of this "collaborator", this "stranger from within" (Rabinow 1987), when it is effective, serves to reduce – without canceling – essential social differences (class, ethnicity, religion, language, sex), these subtle but resistant alterities that can radically interfere with scientific exploration of other realities. Whether this role is negated, along the "I do not work with informants" model, or assumed on the "lazy ethnology" (Christian Pelras) of "everyone is an informant" model in the field, we would like to draw attention to the contribution, often key but potentially positive or negative, of subordinate collaborators (indigenous or otherwise) in the production of the learned science of societies in this issue of Method(e)s. We could broaden the category of these "second fiddles" of scientific work to all of the junior "investigators " (including post-field processors) that come across in the process of producing social science knowledge.

Historiography views the role of these men and women encountered on the path of persistent exploration of these "fields", these foreign societies, as that of a simple assistance, an assistant human tool (often created by the researcher himself), responsible for facilitating or ensuring authenticity, or facilitating the collection of information on societies with which they have more familiarity than the foreign researcher does. Many are praised for their effectiveness in this important intermediary role. In some cases, genuinely strong links have been established between collaborator and researcher. Some field study reports mention the importance of their contributions without putting them on equal footing with the researcher. It is more common to portray these "collaborators" as passive peddlers of gnoseological knowledge, of the indigenous interior, destined for a more complex treatment by the allogeneic scientist who is alone capable of sorting, ordering and placing these fragments of local events into the historical context of the controversies of the discipline in question, to ensure a "rise in generality" in Western scholarly space. The objective of this issue of Method(e)s is to review the contribution of field assistants in the development of established scientific knowledge. We will explore the different aspects of this collaboration, more or less recognized, to see its heuristic functions in knowledge production in the social sciences. The goal is not to simply do justice to subordinate "workers" who have been unfairly overlooked in the history of knowledge production, but to seek to critically establish their epistemological status in order to recognize the forms of their contributions in the construction of theories, concepts and tools of investigation inscribed in the common heritage of contemporary social sciences. By following the course of the knowledge production process in the social sciences, we will then be able to identify the important moments during which heuristic interactions, the sources of scientific input, occur.

In this division of scientific work, the important phase of data collection has long been part of a paradox: it is considered the keystone of scientific production, the ultimate moment for exercising methodological rigor, but confers little scientific consideration on its main participants. However, this moment highlights the contradictions of the researcher's job in the social sciences. In this "joint work", the researcher and the informant (often part of different social dynamics) are part of a tension in which a territory of investigation, a unit of observation and principles of selection of significant elements of the indigenous social world are constructed.

The critical feedback on this collaboration leads to the understanding of the premises, even the actual beginning, of a local social science never recognized as such, but which nonetheless remains obvious in the mirror of an exogenous scholarly demand. However, can such a "point of view" be labeled as "collective" or is it still a tentative development of a local huckster's individual success strategy? What relationship does it maintain with local knowledge production authorities? In approaching the phenomenon from its two main aspects – the anthropologist's original space and the informant's society –, the question of the scientific status of the informant paradoxically arises in a similar way: how does his double connivance grant him a true scholarly identity?

We believe it is important to understand the different ways in which these "intercessors" of the studied society establish their ethnographic "corpora". How do they collect their data? On what basis are they meant for the foreign researcher? In this field of knowledge production, do the foreign researcher and his local collaborator diverge or converge?

The issue of the value of this collaboration arises from the researcher's standpoint. In addition to the important question of the relationship to the Other raised through this person, the "trade" in which the researcher enters into his research challenges the heuristic credit of the "field items" gathered under such conditions. Questioning the status of the "collaborator" can lead us to study the career paths of individual researchers or collaborators or that of schools or disciplines. We must answer an important question: Are these field research assistants colleagues, assistants, servants or "hidden masters"?

Finally, more generally, it is possible to follow the flow of knowledge from its collection by one or more informants up to their participation in a complex conceptual formulation. Each step takes on its own importance.

In this issue, we welcome work dealing with the various aspects of the phenomenon of indigenous assistance in field research. All of the sections of Méthod(e)s are excellent opportunities to highlight the types of expression of this important phenomenon in the history of social sciences.

The Thematic section hosts analytical articles dealing with this issue of hegemony by following the multiple dimensions that we have just described (70,000 characters, including spaces).

The Field Issues section will allow us to revisit or expound on a personal experience of interaction between a researcher and research assistants in a specific research space (50,000 characters, spaces included).

The Varia section is open to substantive texts offering an original point of view on the methodology and epistemology of the social sciences (40,000 characters, including spaces).

The Guest Papers section will discuss a classic text presenting an original proposal on the methodology and epistemology of the Global South. The central text will be discussed in short texts by colleagues from different geographical, political and intellectual backgrounds (40,000 characters, including spaces).

The Critical Note will feature one or two articles that examine one or more important works on method in relation to the theme of this issue. These critiques should highlight the importance of the issues raised in the work in question (40,000 characters, spaces included).

In the Review section, colleagues are invited to write critical commentaries on recent publications as part of ongoing debates (15,000 characters, including spaces).

Correspondence should be sent to: contact.methodes@gmail.com

The STIAS Iso Lomso Fellowship Programme

Iso Lomso Fellowships provide an exceptional early career opportunity for Africa's brightest minds in academia. Fellows will enjoy:

• a three-year attachment to STIAS during which time they may spend a total of ten months in residence at STIAS to develop and pursue a long-term research programme;
• the possibility of a residency at a sister institute for advanced study in North America, Europe or elsewhere;
• funding to attend up to two international conferences or training workshops;
• support to convene a workshop with collaborators at STIAS;
• lecturer replacement subsidy for the fellow's home institution during residency periods.

The programme is aimed at African scholars who have obtained a doctoral degree within the preceding seven years and who hold an academic position at a university or research institution anywhere in Africa. Candidates should have established a research programme and have completed a post-doctoral fellowship or equivalent post-PhD programme. All disciplines are considered.

Application deadline: 20 October 2018
Shortlist selection: 15 December 2019
Final selection: 31 January 2019
Enquiries:
Dr Christoff Pauw
STIAS Programme Manager
Tel. +27 21 808 9331
Email: cpauw@sun.ac.za
STIAS Wallenberg Centre
10 Marais Street
Stellenbosch 7600
South Africa
www.stias.ac.za

English Version / Version française / Versão em português

O Conselho para o Desenvolvimento da Pesquisa em Ciências Sociais em África (CODESRIA) deseja oficialmente informar aos membros da comunidade intelectual africana sobre o falecimento do Professor Samir Amin no Domingo, 12 de Agosto de 2018. Para o CODESRIA, isto marca nada menos que o fim duma era na história da pesquisa africana em ciências sociais, considerando os muitos papéis pioneiros que o falecido Professor Amin desempenhou como erudito, professor, mentor, amigo e revolucionário. Um modelo para três gerações de académicos africanos e, na verdade, radicais em todo o mundo. O Professor Amin era aquele gigante de Baobá cuja grandeza de intelecto e espírito fazia dele um valioso modelo. Enquanto desempenhava as funções de Director do Instituto Africano das Nações Unidas para o Desenvolvimento Económico e Planeamento (IDEP), ele acolheu o primeiro andaime do CODESRIA no IDEP, reuniu e cultivou novos talentos que lançaram as fundações que colocaram o Conselho no caminho de crescimento e resiliência para o que é até hoje. Servindo como Secretário Executivo fundador do CODESRIA, trabalhou em estreita colaboração com Abdalla Bujra e mais tarde com Thandika Mkandawire, para moldar os primeiros anos da identidade e trajectória intelectual do CODESRIA.

Depois que o CODESRIA se mudou das instalações do IDEP para uma nova casa na parte de Fann Residence em Dakar, Samir Amin permaneceu engajado com o Conselho e a sua comunidade de académicos, participando activa e efectivamente em todas as suas actividades. A próxima 15ª Assembleia Geral do CODESRIA a ser realizada em Dezembro de 2018 pode ser a primeira Assembleia sem Samir Amin. Mas o seu espírito intelectual e revolucionário estará definitivamente presente, bem como os seus pensamentos e idéias que ele compartilhou tão generosamente e até ao fim, continuarão a inspirar a reflexão e o debate.
A jornada intelectual de Samir Amin foi longa e ilustre. Foi marcado por compromissos que o distinguiram como um erudito de convicções inigualáveis. Ele morreu ainda um académico socialista sem remorso ou, como diz o título do seu livro de memórias, "um marxista independente" cujo trabalho foi impulsionado por uma convicção inabalável de confrontar e se opor às ortodoxias económicas totalizantes como um prelúdio para a transformação social. Ele estava firme na sua crença de que o mundo deve se afastar do capitalismo e se esforçar por construir novas sociedades "pós-capitalistas". Ele descreveu o capitalismo como um pequeno parêntesis na longa história da civilização humana. As suas obras identificam e registam as múltiplas crises do capitalismo, um sistema que ele descreveu como senil e obsoleto. No seu lugar, Samir Amin formulou uma alternativa política que ele imaginava que iria prosseguir i) socializando a propriedade dos monopólios, ii) libertar a gestão da economia da dependência financeira, e iii) libertar as relações internacionais da globalização. Para ele, essas três direcções forneceram a base de uma política activa de desmantelamento do capitalismo; uma política para a qual ele empenhou a sua habilidade e energia para se mobilizar. Mesmo quando a sua idade avançava, ele revigorou as suas energias para continuar a luta.

Muitas das obras de Samir Amin enfatizam repetidamente a necessidade urgente de desmantelar o "sistema obsoleto" conhecido como capitalismo, mas nenhuma foi tão enfática em repensar a base cultural subjacente do "sistema obsoleto" como a sua obra intitulada Eurocentrismo. Nessa publicação envolvente, ele forneceu uma crítica retumbante da história mundial canalizada em torno da modernidade eurocêntrica e convida-nos a entender a modernidade como um processo incompleto que, para sobreviver às crises actuais, precisará da reconstrução económica, social e política de todas as sociedades do mundo. Incorporado neste argumento é uma posição de longa data sobre a importância do momento de Bandung (1955) como um momento duma globalização alternativa baseada na solidariedade afro-asiática. É dessa perspectiva que se compreende a visão e a presença global imponente de Samir Amin e a ressonância do seu trabalho nas partes oprimidas do mundo.

Não há dúvida de que a presença intelectual de Samir Amin foi definida por uma profundidade de conhecimento, complexidade de pensamento e fidelidade aos princípios organizadores marxistas. Não há como resumir o corpus de trabalho que ele produziu, os engajamentos revolucionários que ele empreendeu e o potencial transformador que o levou a permanecer firme mesmo quando muitos outros ficaram felizes em encontrar uma boa razão para recuar e conformar-se. O seu trabalho é enorme em volume, mas também na profundidade do seu conhecimento e relevância para a sociedade. Ele provocou e juntou-se a debates em todo o mundo, mas mais importante, com camaradas da América Latina e da Ásia, os da escola da dependência e do subdesenvolvimento. Apenas no emblemático periódico do CODESRIA, Africa Development, Samir Amin publicou vinte artigos. Um documento biográfico que partilhou com o Conselho contem 24 livros em inglês e 41 em francês. Ele é publicado em pelo menos 14 idiomas diferentes, incluindo inglês, francês, árabe, italiano, português e espanhol. Em todas essas publicações e nas várias línguas, Samir Amin articulou a sua crença em alternativas, uma crença que permaneceu forte até o último mês da sua vida na Terra.

Nascido dum pai egípcio e duma mãe francesa em 3 de Setembro de 1931 no Cairo, Egipto, as convicções de Samir Amin devem muito ao contexto da sua infância que começou desde Porto Saíde no norte do Egipto até ao Cairo, onde ele estudou. Ele passou a sua infância no Egipto, onde frequentou a escola antes de prosseguir para a França para fazer o ensino superior no Instituto de Estudos Políticos de Paris, onde obteve o diploma em 1952 e, mais tarde, um doutoramento em 1957 na Sorbonne. Mais tarde ainda, Samir obteve outro diploma em estatística matemática do Instituto Nacional de Estatística e Estudos Económicos. Samir sempre se interessou pelos pensamento e acção radicais desde o início, notando numa entrevista que ele já na Escola Secundária se considerava um comunista. Embora ele e a sua coorte e na sua infância, não soubessem o que realmente significava o comunismo, eles assumiram que significava “igualdade entre os seres humanos e entre as nações, e isso significava que tinha sido feito pela revolução russa”. Não é de surpreender que com esse pedigree, Samir Amin concentrou-se na sua pesquisa de pós-graduação sobre “As origens do subdesenvolvimento - acumulação capitalista em escala mundial” e enfatizou no seu trabalho que o subdesenvolvimento na periferia se devia ao funcionamento do sistema capitalista. Consequentemente, ele ressaltou a necessidade de buscar alternativas socialistas à globalização liberal.

Samir Amin regressou ao Cairo em 1957, trabalhou brevemente no Instituto de Gestão Econômica de Gamal Abdel Nasser (1957-1960) antes de ir trabalhar como assessor no Ministério do Planeamento no Mali (1960-1963). Posteriormente, a vida intelectual de Samir Amin tornou-se amplamente internacionalista na orientação e firmada principalmente na questão da acumulação como chave para entender o subdesenvolvimento. Ele manteve a permanência entre a França, onde ele aceitou o cargo de professor universitário em 1966 e Dakar, Senegal, seu país adoptivo, onde trabalhou por dez anos, de 1970 a 1980, no IDEP. Mais tarde, em 1980, ele fundou o Fórum Terceiro Mundo, que no início, funcionou na Secretaria do CODESRIA, e emprestou o seu considerável peso à institucionalização do ENDA e do Fórum Mundial de Alternativas. O seu apoio à política revolucionária não é apenas evidente nos livros e artigos que publicou, mas também no círculo de palestras, onde ele falou ao público sobre a persistente relevância da política radical.

O pensamento alternativo de Samir Amin foi em grande medida definido pela solidariedade construída em torno da Conferência de Bandung de 1955. Esta permaneceu uma pedra angular crítica no seu trabalho em que civilizações e histórias não-ocidentais tiveram um papel importante. Bandung, para ele, inaugurou um padrão diferente da globalização, o que ele chamou de "globalização negociada". Embora não seja uma base suficiente para a completa "desvinculação" do "capitalismo obsoleto", Samir Amin viu nas possibilidades e caminhos de solidariedade afro-asiática para essa desvinculação; o processo, como ele explicou, pelo qual se submete as “relações externas às necessidades de mudanças e alvos sociais internos progressivos”. A noção de “desvinculação” ocupava um lugar importante no pensamento de Samir Amin e posicionava-se em contraste com o “ajuste” que sempre foi a abordagem preferida das Instituições de Bretton Woods. Ele observou que a desvinculação é, de facto, um processo que, dependendo das sociedades que o implementam, pode ser usado para instalar um nível gradual do desenvolvimento autónomo, ao invés de países na periferia permanecerem meramente ajustados às tendências estabelecidas por um sistema capitalista fundamentalmente baseado na desigualdade.

Em Samir Amin, encontramos o verdadeiro significado da práxis; um pensador que insistiu que o seu trabalho tem relevância imediata para a sociedade. Sua partida nos priva da energia prática que ele trouxe para as nossas reuniões e debates; e nega aos pensadores radicais um modelo em torno do qual encontraram a bússola que lhes permitia navegar pelas águas traiçoeiras, na verdade assassinas, do capitalismo. No entanto, temos a sorte de ter vivido na sua companhia, de ter aprendido com a sua fonte de conhecimento e de ter compartilhado a paixão das suas convicções. O Conselho pretende revigorar o valor do seu legado, celebrando-o na 15ª Assembleia Geral. O CODESRIA continua sendo uma herança que Samir Amin legou à comunidade das ciências sociais africanas. Nunca esqueceremos. Nunca.

The Council for the Development of Social Science Research in Africa (CODESRIA) wishes officially to inform members of the African intellectual community of the passing on of Professor Samir Amin on Sunday, 12th August 2018. For CODESRIA, this marks nothing less than the end of an era in the history of African social research given the many pioneering roles the late Professor Amin played as a scholar, teacher, mentor, friend, and revolutionary. A model for three generations of African and, indeed, radical scholars globally, Professor Amin was that giant Baobab tree whose grandeur of intellect and spirit made him a worthy role model. While serving as Director of the United Nations African Institute for Economic Development and Planning (IDEP), he hosted the initial scaffolding of CODESRIA at IDEP, brought together and nurtured new talent that laid the foundations which launched the Council on a path of growth and resilience to what it is to-date. Serving as CODESRIA's founding Executive Secretary, he worked very closely with Abdalla Bujra and later Thandika Mkandawire, to shape the initial years of CODESRIA's intellectual identity and trajectory.

After CODESRIA relocated from the premises of IDEP to a new home in the Fann Residence part of Dakar, Samir Amin remained engaged with Council and its community of scholars, participating actively and effectively in all its activities. The forthcoming 15th General Assembly of CODESRIA to be held in December 2018 might be the first Assembly without Samir Amin. But his intellectual and revolutionary spirit will definitely be present even as his thoughts and ideas that he shared so generously and to the very end will continue to inspire reflection and debate.

Samir Amin's intellectual journey was long and illustrious. It was marked by commitments that distinguished him as a scholar of unparalleled convictions. He died still an unapologetic socialist academic or, as the title of his memoir reads, ‘an independent Marxist' whose work was driven by an unshakeable conviction to confront and oppose totalizing economic orthodoxies as a prelude to social transformation. He was steadfast in his belief that the world must shift away from capitalism and strive to build new 'post-capitalist' societies. He described capitalism as a small bracket in the long history of human civilization. His works identify and record the multiple crises of capitalism, a system he described as senile and obsolete. In its place, Samir Amin formulated a political alternative that he envisioned would proceed by i) socializing the ownership of monopolies, ii). definancializing the management of the economy and iii) deglobalising international relations. For him, these three directions provided the basis of an active politics of dismantling capitalism; a politics he committed his skill and energy to mobilizing for. Even as he grew older, he mustered fresh bursts of energy to continue the struggle.

Many of Samir Amin's writings make the point repeatedly about the urgent necessity to dismantle the ‘obsolete system' known as capitalism but none was as emphatic in rethinking the underlying cultural underpinning of the ‘obsolete system' like Eurocentricism. In that engaging publication, he provided a resounding critique of world history centered around Eurocentric modernity and invites us to understand modernity as an incomplete process that, to survive its current crises, will need ‘economic, social and political reconstruction of all societies in the world.' Embedded in this argument is a long held position about the importance of the Bandung moment (1955) as a moment of an alternative globalization based on Afro-Asian solidarity. It is from this perspective that one understands Samir Amin's towering global outlook and presence and the resonance of his work in oppressed parts of the world.

There is no doubt that Samir Amin's intellectual presence was defined by depth of knowledge, complexity of thought and fidelity to Marxist organising principles. There is no way of summarizing the corpus of work he produced, the revolutionary engagements he undertook and the transformative potential that led him to remain steadfast even when many others were only too happy to find a good reason to backtrack and conform. His work is enormous in volume but also in the depth of its knowledge and relevance to society. He provoked and joined debates across the globe but more importantly with comrades in Latin America and Asia, those of the dependency and underdevelopment school. In CODESRIA's flagship journal Africa Development alone, Samir Amin published twenty articles. A biodata document he shared with the Council has 24 books in English and 41 in French. He is published in at least 14 different languages including English, French, Arabic, Italian, Portuguese, and Spanish. In all these publications and in the various languages, Samir Amin articulated his belief in alternatives, a belief that remained strong even to the last month of his life on earth.

Born to an Egyptian father and French mother on 3rd September 1931 in Cairo, Egypt, Samir Amin's convictions owe much to the context of his childhood that started all the way from Port Said in northern Egypt to Cairo where he schooled. He spent his early life in Egypt where he attended his formative schooling before proceeding to France to pursue higher education at Institut d'Etudes Politiques de Paris (“Sciences Po”) where he earned a diploma in 1952 and later a PhD in 1957 at the Sorbonne. Samir later earned another diploma in mathematical statistics from L'institut national de la statistique et des etudes economiques. Samir had always been interested in radical thought and action from early on, noting in an interview that he already considered himself a communist in Secondary School. Even though he and his cohort did not know what communism really meant in their early childhood, they assumed it meant “equality between human beings and between nations, and it meant that this has been done by the Russian revolution.” It is not surprising that with this pedigree, Samir Amin focused in his graduate research on “The origins of underdevelopment - capitalist accumulation on a world scale” and emphasized in his work that underdevelopment in the periphery was due to the working of the capitalist system. He consequently underscored the need to search for socialist alternatives to liberal globalisation.

Samir Amin returned to Cairo in 1957, worked briefly in Gamal Abdel Nasser's Institute for Economic Management (1957–1960) before heading to work as an adviser in the Ministry of Planning in Mali (1960- 1963). Subsequently, Samir Amin's intellectual life became largely internationalist in orientation, and anchored principally on the question of accumulation as key to understanding underdevelopment. He maintained the sojourn between France where he took up a Professorship in 1966 and Dakar, Senegal his adopted home where he worked for ten years, from 1970 to 1980 at IDEP. Later in 1980, he founded the Third World Forum, originally hosted at the CODESRIA Secretariat, and lent his considerable weight to the institutionalisation of ENDA and the World Forum for Alternatives. His support for revolutionary politics is marked not just in the books and papers he published but also in the lecture circuit where he spoke to audiences about the persisting relevance of radical politics.

Samir Amin's alternative thinking was in large measure defined by the solidarity built around the Bandung Conference of 1955. This remained a critical touchstone in his work in which non-western civilisations and histories played an important role. Bandung, for him, inaugurated a different pattern of globalisation, the one he called ‘negotiated globalisation.' Though not a sufficient basis for complete “de-linking” from ‘obsolescent capitalism', Samir Amin saw in Afro-Asian solidarity possibilities and pathways to that delinking; the process, as he explained, by which you submit “external relations to the needs of internal progressive social changes and targets.” The notion of ‘delinking' occupied a major place in Samir Amin's thinking and is positioned in contrast to ‘adjustment' that was the preferred approach of the Bretton Woods Institutions. He noted that delinking is in fact a process that, depending on the societies implementing it, can be used to install gradual level of autonomous development instead of countries in the periphery remaining locked into and merely adjusting to the trends set by a fundamentally unequal capitalist system.

In Samir Amin, we found the true meaning of praxis; a thinker who insisted that his work has immediate relevance to society. His departure deprives us of the practical energy he brought to our meetings and debates; and denies radical thinkers a model around whom they found the compass that enabled them to navigate the treacherous, indeed murderous, waters of capitalism. We however are lucky to have lived in his company, to have learned from his fountain of knowledge and to have shared in the passion of his convictions. The Council plans to invigorate the value of his legacy by celebrating him at the 15th General Assembly. CODESRIA remains an inheritance that Samir Amin bequeathed the African social science community. We shall never forget. Never.

The Council for the Development of Social Science Research in Africa (CODESRIA) wishes officially to inform members of the African intellectual community of the passing on of Professor Samir Amin on Sunday, 12th August 2018. For CODESRIA, this marks nothing less than the end of an era in the history of African social research given the many pioneering roles the late Professor Amin played as a scholar, teacher, mentor, friend, and revolutionary. A model for three generations of African and, indeed, radical scholars globally, Professor Amin was that giant Baobab tree whose grandeur of intellect and spirit made him a worthy role model.

We join Professor Samir Amin's family and friends in the sadness that defines this moment but also rejoice in the fact that, as a community, were lucky to have lived in his company, to have learned from his fountain of knowledge and to have shared in the passion of his convictions. In the coming days, the Council will issue a comprehensive tribute to Prof. Amin and also share plans to celebrate his life, a cere-bration, to borrow Ayi Kwei Armah's word, that will culminate in the 15th General Assembly in December 2018. This will be the first General Assembly that Samir Amin will not be physically present and it is incumbent upon the community to let his revolutionary spirit reign.

Meantime, we also wish to invite members of the community who have tributes to Prof. Amin to share them with us through executive.secretary@codesria.org.

Godwin MURUNGA
EXECUTIVE SECRETARY.

(Hashtag: #CODESRIAHI2019)

Data: 25 de Fevereiro – 1 de Março, 2019;
Local: Ouagadougou, Burkina Faso
Prazo para candidaturas: 15 de outubro de 2018

Criado em 1973, o Conselho para o Desenvolvimento da Pesquisa em Ciências Sociais em África (CODESRIA) promove pesquisas em Ciências Sociais e Humanas por académicos africanos e na diáspora que podem contribuir para uma melhor compreensão de África e do seu lugar no mundo. Um dos objetivos do CODESRIA é promover a pesquisa nas Humanidades e gerar conversas entre os estudiosos das Humanidades e das Ciências Sociais sobre temas de interesse para o Conselho. O objetivo é produzir subsídios que muitas vezes escapam às lentes específicas de qualquer um destes dois campos de conhecimento. A organização de um evento à margem do bienal Festival Pan-africano de Cinema e Televisão, FESPACO, tem servido durante anos como uma oportunidade para o CODESRIA reunir académicos, artistas e profissionais para engajar criticamente em debates chaves nas artes e Humanidades em África.

2019 marca o 50º aniversário do FESPACO e o festival será organizado sob o tema “Confrontando a nossa memória e forjando o futuro do cinema Pan-africano na sua essência, economia e diversidade.” Para marcar este importante aniversário do FESPACO e contribuir para o exercício de introspecção apropriado a esta ocasião, o CODESRIA organizará o Instituto de Humanidades em Ouagadougou de 25 de Fevereiro a 1 de Março de 2019. O instituto será organizado sob o tema “A(s) essencia(s), diversidade e economias das artes (Pan)africanas: (Re)construindo e confrontando memórias e futuros. ” Este tema explora de maneira não tão subtil o tema do FESPACO, mas procura levar a discussão do campo do cinema para as artes africanas de uma forma mais ampla. Ademais, problematiza as atitudes adequadas e possíveis em relação ao passado e ao futuro das artes africanas, indo além das habituais dualidades que vêem a memória e a história como fenómenos que nós (só podemos) ‘abordar' em oposição a um futuro que podemos construir. O instituto o encorajará de forma activa propostas sobre as possibilidades e implicações do nosso (re)fazer da memória e da história das artes (Pan)africanas, exercícios que são particularmente importantes no que diz respeito ao campo criativo que as artes constituem. Considerando a possibilidade de limitarmo-nos a apenas abordar o futuro das artes africanas, é necessário considerar as condições estruturais que impedem e facilitam o nosso envolvimento na configuração do futuro das artes africanas.

O instituto irá discutir as seguintes questões:

• Podemos abordar os passados das artes (Pan)africanas sem refaze-lo(as)?
• Quais são as estruturas que dificultam ou facilitam o nosso engajamento na configuração do futuro das Artes africanas?
• O que significa falar da(s) essência(s) das artes (Pan)africanas?
• A geração de economias torna impossível a salvaguarda de uma essência estável ou a construção de uma essência é a própria base para a elaboração das economias das artes (Pan)africanas?
• Até que ponto e de que maneira a idéia de diversidade, compreendida em suas dimensões espacial e temporal, pode cruzar-se com a noção de essência(s) e elaboração de economias das artes (Pan)africanas?

O Instituto de Humanidades do CODESRIA no FESPACO 2019 consistirá de apresentações, atuações, exposições de arte e discussões durantes as manhãs, com as exibições do FESPACO à tarde e à noite. O Conselho pretende reunir um grupo misto de estudiosos e artistas, vindos das muitas esferas que constituem o cenário artístico africano.

Os pesquisadores interessados em participar do instituto são convidados a enviar comunicações originais de 5.000 a 6.000 palavras, um CV e detalhes dos seus contatos para o CODESRIA até 15 de outubro de 2018. Os artistas que desejarem participar do instituto devem enviar uma nota de 1000 palavras descrevendo o trabalho que pretendem apresentar, bem como do seu CV/portfólio. Todas as submissões devem se relacionar de forma clara com o tema do instituto.

Para enviar a sua proposta i, os candidatos devem usar o seguinte elo https://codesria.org/submission/


Para perguntas específicas, por favor contacte:

#CODESRIAHI2019
Tel.: (221) 33 825 98 21/22/23

Email: research.codesria@codesria.org

Website: https://www.codesria.org

(Hashtag: #CODESRIAHI2019)

Data: 25 de Fevereiro – 1 de Março, 2019;
Local: Ouagadougou, Burkina Faso
Prazo para candidaturas: 15 octobre 2018

Criado em 1973, o Conselho para o Desenvolvimento da Pesquisa em Ciências Sociais em África (CODESRIA) promove pesquisas em Ciências Sociais e Humanas por académicos africanos e na diáspora que podem contribuir para uma melhor compreensão de África e do seu lugar no mundo. Um dos objetivos do CODESRIA é promover a pesquisa nas Humanidades e gerar conversas entre os estudiosos das Humanidades e das Ciências Sociais sobre temas de interesse para o Conselho. O objetivo é produzir subsídios que muitas vezes escapam às lentes específicas de qualquer um destes dois campos de conhecimento. A organização de um evento à margem do bienal Festival Pan-africano de Cinema e Televisão, FESPACO, tem servido durante anos como uma oportunidade para o CODESRIA reunir académicos, artistas e profissionais para engajar criticamente em debates chaves nas artes e Humanidades em África.

2019 marca o 50º aniversário do FESPACO e o festival será organizado sob o tema “Confrontando a nossa memória e forjando o futuro do cinema Pan-africano na sua essência, economia e diversidade.” Para marcar este importante aniversário do FESPACO e contribuir para o exercício de introspecção apropriado a esta ocasião, o CODESRIA organizará o Instituto de Humanidades em Ouagadougou de 25 de Fevereiro a 1 de Março de 2019. O instituto será organizado sob o tema “A(s) essencia(s), diversidade e economias das artes (Pan)africanas: (Re)construindo e confrontando memórias e futuros. ” Este tema explora de maneira não tão subtil o tema do FESPACO, mas procura levar a discussão do campo do cinema para as artes africanas de uma forma mais ampla. Ademais, problematiza as atitudes adequadas e possíveis em relação ao passado e ao futuro das artes africanas, indo além das habituais dualidades que vêem a memória e a história como fenómenos que nós (só podemos) ‘abordar' em oposição a um futuro que podemos construir. O instituto o encorajará de forma activa propostas sobre as possibilidades e implicações do nosso (re)fazer da memória e da história das artes (Pan)africanas, exercícios que são particularmente importantes no que diz respeito ao campo criativo que as artes constituem. Considerando a possibilidade de limitarmo-nos a apenas abordar o futuro das artes africanas, é necessário considerar as condições estruturais que impedem e facilitam o nosso envolvimento na configuração do futuro das artes africanas.

O instituto irá discutir as seguintes questões:

• Podemos abordar os passados das artes (Pan)africanas sem refaze-lo(as)?
• Quais são as estruturas que dificultam ou facilitam o nosso engajamento na configuração do futuro das Artes africanas?
• O que significa falar da(s) essência(s) das artes (Pan)africanas?
• A geração de economias torna impossível a salvaguarda de uma essência estável ou a construção de uma essência é a própria base para a elaboração das economias das artes (Pan)africanas?
• Até que ponto e de que maneira a idéia de diversidade, compreendida em suas dimensões espacial e temporal, pode cruzar-se com a noção de essência(s) e elaboração de economias das artes (Pan)africanas?

O Instituto de Humanidades do CODESRIA no FESPACO 2019 consistirá de apresentações, atuações, exposições de arte e discussões durantes as manhãs, com as exibições do FESPACO à tarde e à noite. O Conselho pretende reunir um grupo misto de estudiosos e artistas, vindos das muitas esferas que constituem o cenário artístico africano.

Os pesquisadores interessados em participar do instituto são convidados a enviar comunicações originais de 5.000 a 6.000 palavras, um CV e detalhes dos seus contatos para o CODESRIA até 30 de Setembro de 2018. Os artistas que desejarem participar do instituto devem enviar uma nota de 1000 palavras descrevendo o trabalho que pretendem apresentar, bem como do seu CV/portfólio. Todas as submissões devem se relacionar de forma clara com o tema do instituto.

Para enviar a sua proposta i, os candidatos devem usar o seguinte elo https://codesria.org/submission/


Para perguntas específicas, por favor contacte:

#CODESRIAHI2019
Tel.: (221) 33 825 98 21/22/23

Email: submission@codesria.org

Website: https://www.codesria.org

واغادوغو ، بوركینا فاسو :المكان
2019مارس ، 1 -فبرایر 25 :التاریخ
اخر اجل لتقدیم الطلب ھو١٥اكتوبر٢٠١٨

واغادوغو ، بوركینا فاسو :المكان
2019مارس ، 1 -فبرایر 25 :التاریخ
اخر اجل لتقدیم الطلب ھو١٥اكتوبر٢٠١٨

Date: February 25- March 1, 2019;
Venue: Ouagadougou, Burkina Faso
Application deadline: September 30, 2018

Established in 1973, the Council for the Development of Social Science Research in Africa (CODESRIA) promotes research by African and Diaspora scholars in the Social Sciences and Humanities that can contribute to a better understanding of Africa and its place in the world. One of the goals of CODESRIA is to foster work in the Humanities and engender conversations between scholars in the Humanities and the Social Sciences on themes of interest to the Council. The goal is to produce insights that often escape lenses peculiar to any one of these two fields of knowledge. The organization of an event on the sidelines of the bi-annual Pan-Africa Film and Television Festival, FESPACO has for years served as an opportunity for CODESRIA to assemble scholars, artists and practitioners to critically engage key debates in the arts and Humanities in Africa.

2019 marks the 50th anniversary of FESPACO and the festival will be organized under the theme ‘Confronting our memory and forging the future of Pan-African cinema in its essence, economy and diversity.' To mark this important anniversary of FESPACO and to contribute to the soul-searching exercise appropriate at such an occasion, CODESRIA will organize the Humanities Institute in Ouagadougou on February 25- March 1, 2019. The institute will be organized on the theme ‘The essence(s), diversity and economies of the (Pan)-African arts: (Re)making and confronting memories and futures.' This theme draws in not-so subtle ways on the theme of FESPACO but it seeks to extend discussion beyond the realm of cinema to the African arts more broadly. Further, it problematizes the possible and proper attitudes toward the past and the future of the African arts by going beyond the frequently deployed pairings that sees the memory and history as phenomena that we (can only) ‘confront' as opposed to the future which we can build. The institute will actively encourage consideration of the possibilities and implications of our (re)making the memory and history of the (Pan)African arts, exercises that are particularly important with respect to the creative fields that the arts constitute. By invoking the possibility that we may be reduced to just confronting futures of the African arts, it urges contemplation of the structural conditions that hinder and facilitate our involvement in shaping the future of the African arts.

The institute will grapple with the following questions:

• Can we confront past(s) of the (Pan)African arts without (re)making it/them?
• What are the structures that hinder or facilitate our engagement shaping the futures of African arts?
• What does it mean to speak of the essence(s) of the (Pan)African arts?
• Does the generation of economies make the safeguarding of a stable essence impossible or is the construction of an essence the very basis for the elaboration of economies of (Pan)African arts?
• To what extent and in what ways can the idea of diversity understood in both its spatial and temporal dimensions intersect with the notion of essence(s) and elaboration of economies of (Pan)African arts?

CODESRIA's Humanities Institute at FESPACO 2019 will mix morning presentations, performances, art exhibitions and discussions with attendance of FESPACO screenings in the afternoons and evenings. The Council seeks to bring together a mixed group of scholars and artists drawn from the many spheres that constitute the African arts scene.

All researchers interested in participating in the institute are invited to submit original papers of between 5000 and 6,000 words with a CV and full contact details to CODESRIA no later than September 30, 2018. Artists seeking to participate in the institute should submit a 1000-word description of the work they seek to present as well as their CV/portfolio. All submissions should engage in overt ways with the theme of the institute.

Applicants are requested to use the following link http://codesria.org/submission/ to submit their application materials.

For specific questions, please contact:

#CODESRIAHI2019
Tel.: (221) 33 825 98 21/22/23
Email: research.codesria@codesria.org

Website: http://www.codesria.org

Date: February 25- March 1, 2019;
Venue: Ouagadougou, Burkina Faso
Application deadline: September 30, 2018

Established in 1973, the Council for the Development of Social Science Research in Africa (CODESRIA) promotes research by African and Diaspora scholars in the Social Sciences and Humanities that can contribute to a better understanding of Africa and its place in the world. One of the goals of CODESRIA is to foster work in the Humanities and engender conversations between scholars in the Humanities and the Social Sciences on themes of interest to the Council. The goal is to produce insights that often escape lenses peculiar to any one of these two fields of knowledge. The organization of an event on the sidelines of the bi-annual Pan-Africa Film and Television Festival, FESPACO has for years served as an opportunity for CODESRIA to assemble scholars, artists and practitioners to critically engage key debates in the arts and Humanities in Africa.

2019 marks the 50th anniversary of FESPACO and the festival will be organized under the theme ‘Confronting our memory and forging the future of Pan-African cinema in its essence, economy and diversity.' To mark this important anniversary of FESPACO and to contribute to the soul-searching exercise appropriate at such an occasion, CODESRIA will organize the Humanities Institute in Ouagadougou on February 25- March 1, 2019. The institute will be organized on the theme ‘The essence(s), diversity and economies of the (Pan)-African arts: (Re)making and confronting memories and futures.' This theme draws in not-so subtle ways on the theme of FESPACO but it seeks to extend discussion beyond the realm of cinema to the African arts more broadly. Further, it problematizes the possible and proper attitudes toward the past and the future of the African arts by going beyond the frequently deployed pairings that sees the memory and history as phenomena that we (can only) ‘confront' as opposed to the future which we can build. The institute will actively encourage consideration of the possibilities and implications of our (re)making the memory and history of the (Pan)African arts, exercises that are particularly important with respect to the creative fields that the arts constitute. By invoking the possibility that we may be reduced to just confronting futures of the African arts, it urges contemplation of the structural conditions that hinder and facilitate our involvement in shaping the future of the African arts.

The institute will grapple with the following questions:

• Can we confront past(s) of the (Pan)African arts without (re)making it/them?
• What are the structures that hinder or facilitate our engagement shaping the futures of African arts?
• What does it mean to speak of the essence(s) of the (Pan)African arts?
• Does the generation of economies make the safeguarding of a stable essence impossible or is the construction of an essence the very basis for the elaboration of economies of (Pan)African arts?
• To what extent and in what ways can the idea of diversity understood in both its spatial and temporal dimensions intersect with the notion of essence(s) and elaboration of economies of (Pan)African arts?

CODESRIA's Humanities Institute at FESPACO 2019 will mix morning presentations, performances, art exhibitions and discussions with attendance of FESPACO screenings in the afternoons and evenings. The Council seeks to bring together a mixed group of scholars and artists drawn from the many spheres that constitute the African arts scene.

All researchers interested in participating in the institute are invited to submit original papers of between 5000 and 6,000 words with a CV and full contact details to CODESRIA no later than September 30, 2018. Artists seeking to participate in the institute should submit a 1000-word description of the work they seek to present as well as their CV/portfolio. All submissions should engage in overt ways with the theme of the institute.

Applicants are requested to use the following link http://codesria.org/submission/ to submit their application materials.

For specific questions, please contact:

#CODESRIAHI2019
Tel.: (221) 33 825 98 21/22/23
Email: research.codesria@codesria.org

Website: http://www.codesria.org

ENCYCLOPAEDIA AFRICANA Scientific Committee

Dear Valued Stakeholders

Warm greetings from the Association of African Universities Secretariat in Ghana.

The Encyclopaedia Africana Project (EAP) Secretariat in partnership with the Citizens and Diaspora Directorate (CIDO) of the African Union Commission are in the process of constituting a new Encyclopaedia Africana Scientific Committee for the next volume of the ENCYCLOPAEDIA AFRICANA.

We are therefore calling for academics, researchers or historians with an internationally-recognized track record in African History or African Studies to constitute the Scientific Committee. The candidates should be African scholars located in Africa, however we will consider a few African diaspora scholars as long as they have the right profile.

If you know anyone or if you fit this description please complete this form which will take you 4 minutes or less: https://www.research.net/r/ENCYCLOPAP

We will be grateful for your quick actions before Friday 13th July. Those that have already completed the survey - please do not re-register.

Please feel free to share with others.

The legacy of the Encyclopaedia Africana Project dates back to 1960, in Ghana, West Africa, when W.E.B. Du Bois witnessed the inauguration of the independent Republic. At that time, First President Osagyefo Dr. Kwame Nkrumah, asked Dr. Du Bois if he would plan an Encyclopaedia Africana. Dr. Du Bois consented to do this and to consult others. If you have specific questions please email: eapsecretariat@gmail.com

Thank you

Yours in the service of Higher Education in Africa.
Professor Etienne Ehouan EHILE
SECRETARY GENERAL

For more Information go to https://mailchi.mp/aau/call-for-experienced-in-african-history-or-african-studies?e=506b6916ae