1:30pm
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3:00pm |
(277) Dongguk Univ: Korean Buddhist Literature
Location: KINTEX 1 204
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(278) South Asian Literatures and Cultures (5)
Location: KINTEX 1 205A
Chair: ChangGyu Seong, Mokwon University
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(279) Decolonising 'World Literature' : Perspectives of Oratures and Literatures from South Asia
Location: KINTEX 1 205B
Chair: E.V. Ramakrishnan, Central University of Gujarat
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(280) Cosmopolitanism and Localism: Comparative Literature in Global Flows in the Digital Age (3)
Location: KINTEX 1 206A
Chair: Jing Zhang, Renmin University of China
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(281)
Location: KINTEX 1 206B
Chair: Simone Rebora, University of Verona
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(282) Translating ethics, space, and style (3)
Location: KINTEX 1 207A
Chair: Richard Mark Hibbitt, University of Leeds
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(283) Translating the Other: The Process and Re-Creation of Dialogue Across Asian and Other Languages and Cultures (3)
Location: KINTEX 1 207B
Chair: Felipe Chaves Gonçalves Pinto, University of Tsukuba
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(284) Approaching Nonhuman Narrative in World Literature
Location: KINTEX 1 208A
Chair: Biwu Shang, shanghai jiao tong university
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285
Location: KINTEX 1 208B
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(286) Comparative Literature in East Asia: Cross-Cultural Practice as a Bridge between East and West (1)
Location: KINTEX 1 209A
Chair: Jianxun JI, Shanghai Normal University; Chinese Comparative Literature Association
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(287)
Location: KINTEX 1 209B
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(288) Re-globalization in Literature: from Euro-Asian Encounters to Cross-racial Dialogue (2)
Location: KINTEX 1 210A
Chair: Wen Jin, East China Normal University
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(289) Global Futurism (2) Translating the Future—Chinese Sci-Fi on the Global Stage
Location: KINTEX 1 210B
Chair: Dominic Hand, University of Oxford
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(290) Images and Memory
Location: KINTEX 1 211A
Chair: Seung Cho, Gachon University
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(291) Literature, Arts & Media (2)
Location: KINTEX 1 211B
Chair: Hanyu Xie, University of Macao
Intermedial studies and ‘New Materialisms’
Jørgen Bruhn, Linnaeus University
E-Mail: jorgen.bruhn@lnu.se
Most theoretical models of intermediality are inherently epistemological: media studies, including intermedial studies, basically investigates, criticizes and historicizes all the different ways of perceiving the world by way of different apparatus or communicative entities which may be more or less technical, advanced and complex.
However, in recent decades a new set of questions has occurred, approaching the world not only epistemologically but also ontologically: such questions are often subsumed under the heading of New Materialism(s): ontological ideas relating to process philosophy and studies of emergent qualities have become more and more prominent in Media- as well as Literary – and Gender Studies. Such an ontological frame is of special relevance to Comparative Literature, where it raises important questions on the nature, practice, and relevance of comparison, and indeed of the notion of literature itself.
As the integration of such non-substantialist approaches within intermedial studies and comparative literature is still in its early stages, these theoretical-methodological relations deserve closer academic attention. The general aim of this panel is therefore to investigate in depth the possible relations between intermedial studies and new materialist methodologies.
Political Darkness with Musical Luminosity: Kalaf Epalanga’s “musical romance” Whites can dance too as a “safe place”, a rhythm of hope
Hanyu Xie
University of Macao, China, People's Republic of; yc47743@um.edu.mo
Kalaf Epalanga is a contemporary writer, musician and poet, an African emigrant who settled in Europe during his youth for better education, and as a result of the civil war in Angola. Over the last decades, he experienced the cultural reality of Lisbon and Berlin. Like a 21st century flâneur, Epalanga and his music are present in the center and on the outskirts of Lisbon. The Portuguese press see him as a “cultural agitator”, who demonstrates on behalf of African culture or, in a broader sense, on behalf of black cultures around the world. The present study has as object Epalanga’s novel Whites can dance too (Também os brancos sabem dançar), which could be seen as a “musical novel”, based on the concept of “melophrasis” developed by Rodney Edgecombe (1993) and Therese Vilmar (2020) in response to the idea of “musicalized fiction” by Werner Wolf (1999). In the novel, Epalanga creates a thought-provoking narrative, woven together with the history of African music, including genres like Kuduro and Kizomba, and exploring its complex interactions with canonical genres such as Fado and Rap. Additionally, the author guides the reader through the complex feelings and subjectivity of the characters, providing an experience of their diverse emotions through metamusic. Epalanga thus constructs a unique musical land (a safe space) through words. It is important to note that these music-centered or music-based narratives are intertwined with ancient colonial memories, as well as contemporary narratives that highlight the suffering of the African diaspora on the European continent. In this musical land of the novel, the three main characters are on very different life trajectories, but they all cross paths at some point because of music and, at the end of the story, each of them finds in music a kind of redemption or sanctuary of their own. This narrative conception results in a remarkable contrast between darkness and luminosity, which evokes the clashes in the social arrangement of white and black voices (Achile Mbembe, 2003; Michel Foucault, 1997), and the proposition of a world-space that houses “non-hegemonic” voices. This contrast between darkness and light inspired me to explore the idea of literary music as a “safe space”. What I propose to discuss in this study is not music in its strict and concrete sense, but rather music as a possible verbal and aesthetic experience for the literary reader, for the reader of Os brancos também podem dançar, in short, a music that “can be read”. What is the “song” really about? How can this “musical romance” inspire new perspectives on issues of ethnicity today? How do the rhythm of ideas, frustrations and hopes intertwine with the mixed beat of rap, kuduro and fado? In seeking these answers, I also seek a new path of reflection on the construction of ethnic identities and the forms of existence and resistance of marginalized groups in today’s world.
Research on the dissemination of academy culture in Sichuan Bashu Academies under the mutual learning of civilizations
yaqi Liang
Media and Cultural Industry Sichuan University, China, People's Republic of; 2021321030060@stu.scu.edu.cn
Chinese academies emerged in the Tang Dynasty, and their functions gradually evolved from book repair and collection to reading and learning. Their service targets ranged from individuals to the general public, and they could cultivate talents and spread culture. The civilization of Bashu Academies not only benefited from the exchange and mutual learning between ancient BaShu culture and other cultures, but also from the "Southern Silk Road" that has lasted for thousands of years and crossed centuries. As a trade and cultural inheritance road, it inherits not only a culture, but also a spiritual force. The Academies culture in the Bashu Academies has shaped the urban character of "openness, innovation and creativity" and the humanistic characteristics of "broad mindedness and friendliness". Communication can make civilization colorful, mutual learning can enrich civilization, and communication and mutual learning can make civilization full of vitality and creativity. Exchange and mutual learning help promote the integration of civilizations from all over the world, and forge a magnificent force for the development and progress of human society. This points out the direction for promoting the development of world civilization and provides a good strategy for resolving conflicts between civilizations. Civilizations communicate through diversity, learn from each other through communication, and develop through mutual learning. The exchange and mutual learning among different countries, ethnic groups, and cultures in the world can enhance the humanistic foundation of a community with a shared future for mankind, spread and exchange each other's cultures, and promote the mutual learning of civilizations.
The academies in the Bashu Academies can become a distinctive medium for cultural dissemination, relying on new academies and utilizing forms such as new media and intelligent media to tell the "Chinese story" well, promoting the true transformation of Chinese civilization from "going out" to "going in" on the global stage. Bashu Academies is a "magnet" that uses advanced cultural dissemination concepts to gather and integrate excellent cultures from ancient, modern, Chinese, and foreign cultures as a "iron"; The Academies is also a "neighborhood". It uses advanced cultural communication concepts to stimulate and amplify the charm of various cultures and vigorously spread them, so that the Academies will become a characteristic platform and an important channel to promote folk friendly cooperation in cultural exchanges along the "the Belt and Road". In effective communication, enhance cultural confidence internally and increase the influence of Chinese culture externally.
Classified and Digitalized Illustrations of Animals in Human Societies - Gaze and Trajectories
Jayshree Singh, Priyanka Solanki
Bhupal Nobles' University Udaipur Rajasthan, India; dr.jayshree.singh@gmail.com
Literary animal studies - delving into the roots of human-animal interactions examine how animals are portrayed in different literary works in context of cultural attitudes, and ethical issues, is the study of animals and their representation in literature (Ortiz-Robles 55). Emerging as an interdisciplinary field, human/animal studies encompass a wide range of disciplines that make up the so-called "new humanities," which are concerned with human behavior and culture (Gottschalk11). The discussion draws from a wide range of fields, including but not limited to: “primatology, ethics, genetics, cognitive science, literature, history, philosophy, and cultural studies” (Singer 1). The classified and digitalized illustrations of Animals in the Human Societies worldwide by way of tangible or intangible depiction for consciousness-raising towards their predicament or for extracting the allegorical aesthetics use medium of language and form in creative writings, while visuals are either in digitalized generative images or as sculptures to denote perceptual observation, selection of sensitivity for the sake of perceptual defense to sensitize the readers and viewers. Their existing signifiers signify a set of dominant power relations or religion-ethical connotations of society towards animalism or for animals. Literature, Arts and Media have shown how the 'Animals in Question' are the agents through their mode of action to compete for legitimacy and authority and it is the medium of writing or the pictorial depiction categorically function either as a manner of Liar's Paradox or a counterpoint to humans' humanity. The research area of study attempts to analyze the ’gaze’ that sorts the trajectories, strategies of the internal and external stimuli and draws a brilliant analytical parallel picture of cultural, social, and hegemonic origin and influence by way of totalitarianism, imperialism, capitalism, and materialism. The eco-system both fragmented and diversified epitomize ‘the deepest tensions, social conflicts, rituals, taboos, and myths of humanity’s struggle to come to terms with its physical environment ‘through the bewildering, skeptical world of fictional’ (Orwell, xii).) animal fables in order to transform and restructure society. Otto Keller's enormous two-volume book "Die Antike-Tierwelt" from 1913 (reprinted 1963) served as the only thorough compilation of data on specific animal species in the ancient sources for over a century (Campbell 27). Scholars like Liliane Bodson and Richard Sorabji began to radically alter this perception and identification. Their goals are comparably metaphorical to bring paradigm shift for understanding both digitalized and non-digitalized, protected or non-protected archival visual representation of animals in order to pave for humanitarian conflict resolution towards prehistoric and modern arguments, and to make the prehistoric data speak to larger issues and concerns in classical research (Sorabji 36).
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(292) Oriental Literature in World Literature: Exchanges and Mutual Learning (5)
Location: KINTEX 1 212A
Chair: Lu Zhai, Central South University, China
Change in Session Chair
Session Chairs: Lu Zhai (Central South University); Weirong Zhao (Sichuan University) |
(293) Mutual Learning of Civilizations and Reconstruction of World Literature (7)
Location: KINTEX 1 212B
Chair: Qing Yang, Sichuan University
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(294) Polyphony and Semiotics of Literary Symbols (3)
Location: KINTEX 1 213A
Chair: Inna Gennadievna Merkoulova, State Academic University for the Humanities
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(295) The East Asian Literature from a Global Perspective (3)
Location: KINTEX 1 213B
Chair: Zhejun Zhang, Sichuan University,China
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(296 H) Comparative Literature and Digital Literary Studies in Georgia
Location: KINTEX 1 302
Chair: Irma Ratiani, Iv. Javakhishvili Tbilisi State University
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(297) Intermediality and Comparative Literature (3)
Location: KINTEX 1 306
Chair: Chang Chen, Nanjing University
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(298) Religion, Ethics and Literature (5)
Location: KINTEX 1 307
Chair: Kitty Millet, San Francisco State University
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(131) Text and tech (ECARE 31)
Location: KINTEX 2 305A
Chair: Yichen Zhu, Fudan University
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(132) The Comics frontier (ECARE 32)
Location: KINTEX 2 305B
Chair: Sara Mizannojehdehi, Concordia University
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(133) The web novel frontier (ECARE 33)
Location: KINTEX 2 306A
Chair: Yimeng Xu, The University of Hong Kong
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(134) Translation and agency (ECARE 34)
Location: KINTEX 2 306B
Chair: Juanjuan Wu, Tsinghua University
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(135) Translation and circulation (ECARE 35)
Location: KINTEX 2 307A
Chair: Kai Lin, University of Alberta
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Special Session II: Roundtable on Living With Machines: Comparative Literature, AI, and the Ethics of Digital Imagination
Location: KINTEX 1 Grand Ballroom
Chair: Matthew Reynolds, University of Oxford
Special Session II: Roundtable on Living With Machines: Comparative Literature, AI, and the Ethics of Digital Imagination
#5: Wednesday, 7.30, 13:30 am - 15:00 pm
Location: KINTEX 1, Grand Ballroom
Session Chair: Matthew Reynolds (University of Oxford, UK)
Speakers: Each speaker will give a 5 minute lightning talk about the paper or project.
Alberto Parisi (Kobe University, Japan)
The Power Not to Think: LLMs as Poetic Impotential Machines
Matthew Reynolds (University of Oxford, UK)
Constraints as a Route to Creativity in AI Translation: the AIDCPT project
Deepshikha Behera (EFL University, India)
“My Language has no School”: Decolonising AI Translation
Nicholas Y. H. Wong (The University of Hong Kong)
Vocational but Vernacular: Forestry Policies and Sinophone Malaysian Literature
Christof Schöch (Trier University)
Multilingual Stylometry: The Influence of Language, Translation, and Corpus Composition on Authorship Attribution Accuracy
Simone Rebora (University of Verona, Italy)
Digital Social Reading and Comparative Literature: Three Case Studies
Translation and the Eco-Techno Turn: Individuation Across Organic and Inorganic Realms
Youngmin Kim (Dongguk University, Korea)
Joseph Hankinson (University of Oxford, UK)
Complementarities: Artificial Intelligence and Language Ontologies
Wen-Chin Ouyang (SOAS, University of London, UK)
Arabic and Chinese Wine Poems: Culture and Ethos
Cosima Bruno (SOAS, University of London, UK)
The Multiverse: AI Poetry Translation in the Network System
Shengke Deng (Tsinghua University, China)
Crisis of Subjectivity in Technological Networks: Bruno Latour and Impersonal Generation in Digital Age
Steven Tötösy de Zepetnek (Sichuan University, China)
Digital Humanities and Publishing Scholarship in the Humanities
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(458) Next Generations of Literary and Artistic Narratives
Location: KINTEX 2 307B
Chair: You Wu, East China Normal University
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(502 H) Translating Migration: The Movement of Texts and Individuals in World Literature (3)
Location: KINTEX 2 308A
Chair: Chun-Chieh Tsao, University of Texas at Austin
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