(via AGADE, of possible interest)
[...]
From Christoffer Theis <[log in to unmask]>:
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Presence and InVisibility - sign-bearing artefacts in sacral spaces.
International research conference, Heidelberg, February 23rd-25th 2015
For many cultures sign-bearing artefacts are an immanent component of
sacral spaces, which constitute themselves through their presence.
This applies to actual specific places, as well as to cultural space
in its broadest sense. In the latter case, sacral space is to be
understood as social instead of architectural.
The conference will focus on the interaction of mobile or immobile
sign-bearing artefacts - ranging from smallest objects to entire
buildings - and the protagonists of sacral spaces in Europe and the
Near East. By analysing material residues of advanced civilizations
from antiquity to the middle ages, the entire spectrum of religions
within this temporal and geographical margin shall be investigated,
including phenomena generally termed as "magical". An important point
of investigation within this context will be the correlation of
presence and InVisibility of these artefacts, as well as cultural or
religious changes and transcultural relations.
The term "sign" includes all signs found on artefacts that aim to
communicate in any way, may it be in characters, in pictographic signs
or other undetermined forms.
Questions of interest in the context of presence and
visibility/invisibility of sign-bearing artefacts could include: Are
all these sign-bearing artefacts aimed at a specific group of people?
Could their messages be received by others? Do authors, scribes, or
commissioners put effort in reaching a specific circle of people, and
if so, how? Is the visibility of such an artefact or a sign necessary
to ensure the delivery
of the intended message? Are artefacts or signs of restricted
visibility actually to be seen as visually restricted or are they
simply intended for a specific group of recipients? Do visible and
invisible artefacts or signs differ in their effect on protagonists of
sacral spaces? What about artefacts or signs that are
visible but bear messages that cannot be understood without further
means? Is an artefact always a mere medium of a message or can it be a
message itself?
What practices were performed in this context and with these
artefacts? Could the knowledge of presence be more important than the
actual presence? Is presence exclusively provided through visibility?
In what way could the material properties or conditions influence the
visibility/invisibility or presence of an artefact?
The conference shall address these questions and attempt to answer
them through lectures by national and international researchers.
Contributions from all disciplines are welcome. The length of a
lecture should not surpass 30 minutes and can be held in English or in
German.
Accommodations in Heidelberg will be provided; travelling costs will
be refunded (in case of complete financing of the conference). A
publication of a conference transcript is intended.
The conference is conducted by Wilfried E. Keil (Art History), Sarah
Kiyanrad (Islamic studies), Christoffer Theis (Egyptology), and Laura
Willer (Papyrology).
Lecture proposals consisting of an abstract (1/2 page), a short
curriculum vitae, and a list of previous publications can be sent as
an email attachment to [log in to unmask] up until
September 15th 2014. The conference committee will then choose from
all proposals.
Younger researchers are explicitly encouraged to contribute.
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