<\/p>\n
\n\t\t\t\t\t\tInformations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda<\/strong><\/a>.\t\t\t\t\t<\/p>\n\n\nTh\u00e9matiques<\/span><\/span><\/li>\nInformation, documents et \u00e9critures<\/span><\/a><\/li>\nM\u00e9diations m\u00e9morielles, culturelles et patrimoniales<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n\n\n\n\n\n\t\t\t\t\t\tR\u00e9ponse attendue pour le<\/span><\/span> 30\/01\/2021<\/strong>\n\t\t\t\t\t<\/p>\n\n\t\t\t\t\tType de r\u00e9ponse<\/span><\/span> Contribution compl\u00e8te<\/strong>\n\t\t\t\t\t<\/p>\n\n\t\t\t\t\t\t\tType de contribution attendue<\/span><\/span> Article<\/strong>\n\t\t\t\t\t<\/p>\n\n\t\t\t\t\t\t\tNom de la publication<\/span><\/span> Horizons Maghr\u00e9bins – Le droit \u00e0 la m\u00e9moire<\/strong>\n\t\t\t\t\t<\/p>\n<\/p><\/div>\n\nCoordinateurs<\/h3>\n\n\n\t\t\t\t\t\t\tMomar D\u00e9sir\u00e9 <\/span> Kane<\/span>, Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/span>\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n\n\t\t\t\t\t\t\tBeno\u00eet <\/span> Tane<\/span>, Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/span>\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n\n\t\t\t\t\t\t\tHanane <\/span> Essaydi<\/span>, Universit\u00e9 Cadi Ayyad Marrakech<\/span>\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n<\/ul><\/div>\n\nContacts<\/h3>\n\n\n\t\t\t\t\t\t\tMomar D\u00e9sir\u00e9 Kane, Enseignant-chercheur<\/span><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\tmomar.d.kane@orange.fr<\/a>\n\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n\n\n\nArgumentaire<\/h2>\nSacr\u00e9 ou profane, lu ou appris par c\u0153ur, transform\u00e9 en amulette ou tr\u00f4nant dans la vitrine d\u2019une librairie et exhibant un prix qui le rend parfois inaccessible au public auquel il est destin\u00e9, le livre poss\u00e8de-t-il et exerce-t-il encore un pouvoir sur nos vies et dans notre imaginaire ? Par quels biais cet objet qui ne semble exister que pour permettre la circulation des id\u00e9es ou la relation spirituelle peut-il mettre en avant sa propre mat\u00e9rialit\u00e9 ? Cette mat\u00e9rialit\u00e9 n\u2019est-elle pas le support autant des cultes vou\u00e9s au livre que des agressions et des d\u00e9tournements dont il peut faire l\u2019objet ? Quels rapports entretenons-nous avec le support papier \u00e0 l\u2019heure de la digitalisation pr\u00e9tendument universelle ?<\/p>\nTelles sont les questions dont il nous faudra partir pour r\u00e9fl\u00e9chir sur pr\u00e9sence et la puissance du livre au nord et au sud de la M\u00e9diterran\u00e9e.<\/p>\nCes questions sont en effet au c\u0153ur de nombreuses recherches universitaires actuelles, r\u00e9centes ou en cours. Pour ne citer que quelques exemples fran\u00e7ais, en seraient significatifs les volumes publi\u00e9s dans la collection \u00ab livre et soci\u00e9t\u00e9 \u00bb des Presses universitaires de Paris-Ouest (Le Livre au corps<\/em>, Alain Milon et Marc Perleman, 2012), des num\u00e9ros de la revue en ligne Komodo21 (La Fin du livre : une histoire sans fin<\/em>, Florence Th\u00e9rond dir., Komodo 21<\/a>, n\u00b03, 2015), le projet \u00ab Biblioclasmes \u00bb inaugur\u00e9 par deux centres de recherches de l\u2019UT2J (LLA CREATIS, Beno\u00eet Tane, et PLh, Marine Le Bail)…<\/p>\nQuelles sp\u00e9cificit\u00e9s ces questions pr\u00e9sentent-elles dans l\u2019espace m\u00e9diterran\u00e9en ?<\/p>\nCet espace est, en effet, celui des civilisations du livre. <\/em>C’est \u00e0 Ath\u00e8nes que Platon, le premier, <\/em>a transf\u00e9r\u00e9 un id\u00e9al politique contrari\u00e9 par les faits dans l’espace utopique du livre (Platon, La R\u00e9publique<\/em>). Cette inscription d’un id\u00e9al de citoyennet\u00e9 dans le livre permet de le transf\u00e9rer aux g\u00e9n\u00e9rations suivantes gr\u00e2ce \u00e0 la \u00ab diff\u00e9rance \u00bb que permet ce support (Derrida). Depuis, le livre constitue le lieu par excellence de la m\u00e9ditation du sujet sur lui-m\u00eame et sur le monde ; le lieu o\u00f9 les enjeux sociaux et politiques sont pris en charge, dramatis\u00e9s, fictionnalis\u00e9s ou \u00ab \u00e9labor\u00e9s \u00bb intellectuellement. En un mot, une bibliopolis<\/em>, une R\u00e9publique du livre. En effet, le livre n’est-il pas ce support d’enregistrement qui permet de rompre la barri\u00e8re du temps et de l’espace ? De rendre disponible aux g\u00e9n\u00e9rations futures un projet de citoyennet\u00e9 que la situation politique de l’\u00e9poque rend irr\u00e9alisable ? De fonder en raison la cit\u00e9 et la citoyennet\u00e9 ? De fa\u00e7on souvent implicite, telle semble \u00eatre aussi la probl\u00e9matique centrale au c\u0153ur des \u0153uvres des Africains et de celles de la diaspora africaine dans le monde. Il s’agit souvent de partir d’un constat d’\u00e9chec, reli\u00e9 \u00e0 une probl\u00e9matique postcoloniale, pour interroger les conditions d’une citoyennet\u00e9, l’inscription probl\u00e9matique dans une cit\u00e9 qui ne parvient jamais \u00e0 se constituer comme telle. D\u00e8s lors, on peut se demander si la citoyennet\u00e9 envisag\u00e9e ou r\u00eav\u00e9e n’est pas condamn\u00e9e \u00e0 n’appara\u00eetre que dans les livres dont elle impr\u00e8gne la trame narrative et d\u00e9termine la psychologie des personnages. Il s’agirait alors d’une cit\u00e9 virtuelle, une sorte d’Atlantide, que la r\u00e9alit\u00e9 g\u00e9opolitique submerge \u00e0 chaque fois et qui survit dans et par le livre, une bibliopolis<\/em> au sens \u00ab utopique \u00bb du terme. Pr\u00e9cisons cependant que le vocable bibliopolis <\/em>n’est pas un v\u00e9rirable n\u00e9ologisme compos\u00e9 \u00e0 partir de \u00ab biblio \u00bb, le livre, et de \u00ab polis \u00bb, la cit\u00e9. De fait, selon Fr\u00e9d\u00e9ric Barbier (2012), le terme existe au Moyen-\u00c2ge et d\u00e9signe le libraire au sens de \u00ab celui qui r\u00e9pand les livres \u00bb.<\/p>\nOn pourrait m\u00eame parler de bibliotopie<\/em> pour d\u00e9signer de fa\u00e7on synth\u00e9tique les rapports du livre \u00e0 l’espace (g\u00e9ographique, culturel et imaginaire). L’inscription du livre dans l’espace et dans des pratiques elles-m\u00eames associ\u00e9es \u00e0 leurs espaces (linguistiques et culturels), et notamment dans les espaces francophones, ferait de la M\u00e9diterran\u00e9e un exemple privil\u00e9gi\u00e9, quasi matriciel. Cependant, ce qui s’est jou\u00e9 dans cette matrice se r\u00e9p\u00e8te loin de la source, v\u00e9hicul\u00e9 \u00e0 travers la mise en relation brutale entre des pays d’Afrique subsaharienne et l’Europe, par exemple. En effet, la pr\u00e9sence du livre ne va pas toujours de soi. Une des cons\u00e9quences de cette rencontre et de son caract\u00e8re essentiellement agonistique, est l’imposition du livre dans des espaces soumis par la force. D\u00e8s lors, le livre y appara\u00eet \u00e0 la fois comme le symbole et l’outil privil\u00e9gi\u00e9 de cette domination. Et, dans un renversement paradoxal, le livre devient aussi le centre de toutes les luttes pour l’autod\u00e9termination et l’expression de la libert\u00e9 (Senghor, C\u00e9saire). Il acquiert ainsi le statut de pharmakon<\/em> ; \u00e0 la fois poison et rem\u00e8de. Il n\u2019est sans doute pas anodin que la fondation Michalski ait intitul\u00e9 son festival \u00ab rencontres des litt\u00e9ratures autour du monde \u00bb Bibliotopia <\/em><\/a>et nous invite \u00e0 \u00ab partager des regards engag\u00e9s sur la soci\u00e9t\u00e9, conjuguer le r\u00e9el et l\u2019imaginaire, d\u00e9battre du r\u00f4le de l\u2019\u00e9crivain au c\u0153ur du contemporain et c\u00e9l\u00e9brer la litt\u00e9rature comme prise de risque \u00bb. Cette probl\u00e9matique fait \u00e9chos aux mouvements sociaux et politiques qui depuis les printemps arabes jusqu’\u00e0 la r\u00e9volte des Libanais tente d’inventer une citoyennet\u00e9 arrach\u00e9e \u00e0 la logique pr\u00e9datrice des \u00e9lites autoproclam\u00e9es. La l\u00e9gitimit\u00e9 de celles-ci, souvent fond\u00e9e sur la participation aux luttes contre la colonisation et le \u00ab n\u00e9o-colonialisme \u00bb ou sur l’inscription dans un livre sacr\u00e9, est partout mise en question. Des communaut\u00e9s autrefois s\u00e9par\u00e9es par leurs appartenances religieuses semblent vouloir sortir du livre par les livres ou par les nouveaux supports de communication. De fait, les r\u00e9seaux sociaux, tout en privil\u00e9giant l’audiovisuel, ne reposent-ils pas sur la prolif\u00e9ration des \u00e9crits ?<\/p>\nCentr\u00e9e sur le livre, cette r\u00e9flexion pourra donc \u00eatre \u00e9largie aux rapports \u00e0 l\u2019\u00e9crit, aux processus d\u2019oralisation de l\u2019\u00e9crit (oraliture<\/em> ou lecture \u00e0 haute voix) et au paradoxe d\u2019une \u00ab phonie \u00bb (francophonie, par exemple) qui se manifeste surtout comme une \u00ab graphie \u00bb. En effet, l\u2019appartenance \u00e0 l\u2019espace francophone ne se d\u00e9finit-elle pas surtout comme appartenance \u00e0 un cadre scripturaire dans lequel \u00e9crire en fran\u00e7ais devient le seul moyen pour les anciens colonis\u00e9s et leurs descendants de se faire \u00ab entendre \u00bb ? Existe-t-il des alternatives \u00e0 cette \u00ab inscription \u00bb ?<\/p>\nAxes de r\u00e9flexion envisag\u00e9s<\/h3>\n\nPr\u00e9sence et statut de l\u2019\u00e9criture de part et d\u2019autre de la M\u00e9diterran\u00e9e<\/li>\nStatuts du livre et livres substituts aux Livres sacr\u00e9s<\/li>\nModes de diffusion<\/li>\nLa question de la langue (langues \u00ab coloniales \u00bb versus langues \u00ab locales \u00bb)<\/li>\nCr\u00e9olisation et autres \u00ab hybridations \u00bb<\/li>\nLivres\/ images\/sc\u00e8ne (beaux livres, livres de photographies, livres audio, livres num\u00e9riques, adaptation \u00e0 l\u2019\u00e9cran ou \u00e0 la sc\u00e8ne)<\/li>\nExp\u00e9riences de lecteur (rapports personnels au support mat\u00e9riel ou digital)<\/li>\nLe livre violent\u00e9 ? (censure, biblioclasme, interventions artistiques…)<\/li>\nLe livre f\u00e9tichis\u00e9 ? (rituels et pratiques magiques en lien avec le livre)<\/li>\n<\/ol>\nModalit\u00e9s de contribution<\/h2>\nDate butoir pour l’envoi de votre article : 30 janvier 2021\n<\/strong>D\u00e9lib\u00e9ration et r\u00e9ponse du comit\u00e9 de lecture : fin f\u00e9vrier 2021\nMise en ligne : Printemps 2021<\/p>\nFiche technique d’engagement de proposition de l’article de l’auteur(e)<\/p>\nNom :\nPr\u00e9noms :\nAdresse \u00e9lectronique :\nTitre ( m\u00eame provisoire de l’article) :\nR\u00e9sum\u00e9 ( en dix lignes) :\nPr\u00e9sentation de l’auteur(e) :\nPublication (num\u00e9rique<\/em>), \u00e0 partir du volume 82\/2021<\/p>\nResponsables scientifiques<\/h2>\n\nMomar D\u00e9sir\u00e9 Kane\/Enseignant-chercheur-Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/li>\nBeno\u00eet Tane\/Enseignant-chercheur-Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/li>\nHanane Essaydi\/Enseignante-chercheuse-Universit\u00e9 Cadi Ayyad Marrakech<\/li>\n<\/ul>\nContact avec la r\u00e9daction : revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire :\n<\/em><\/p>\nMohammed Habib Samrakandi : habib.samrakandi@free.fr<\/a>\nAdresse professionnelle : Service Arts et Cultures du CIAM\nUniversit\u00e9 de Toulouse2-Jean Jaur\u00e8s -5, All\u00e9es Antonio Machado-31058 Toulouse-cedex 09 habib.samrakandi@univ-tlse2.fr <\/a><\/p>\nContact avec l’\u00e9quipe scientifique : momar.d.kane@orange.fr<\/a><\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nArts<\/span><\/a><\/li>\nPatrimoine<\/span><\/a><\/li>\nRepr\u00e9sentation<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 10 d\u00e9cembre 2020 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Information, documents et \u00e9critures M\u00e9diations m\u00e9morielles, culturelles et patrimoniales R\u00e9ponse attendue pour le 30\/01\/2021 Type […]<\/p>\n","protected":false},"author":781,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[350,193,86],"thematique":[40,38],"sfsic":[],"class_list":["post-15218","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-arts","tag-patrimoine","tag-representation","thematique-information-documents-et-ecritures","thematique-mediations-memorielles-culturelles-et-patrimoniales","wp-sticky"],"acf":[],"yoast_head":"\nBibliopolis \/ bibliotopies<\/title>\n<meta name=\"description\" content=\"La revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire lance son appel \u00e0 article pour son num\u00e9ro 82, intitul\u00e9 "Bibliopolis \/ bibliotopies. 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\n\t\t\t\t\t\tR\u00e9ponse attendue pour le<\/span><\/span> 30\/01\/2021<\/strong>\n\t\t\t\t\t<\/p>\n\n\t\t\t\t\tType de r\u00e9ponse<\/span><\/span> Contribution compl\u00e8te<\/strong>\n\t\t\t\t\t<\/p>\n\n\t\t\t\t\t\t\tType de contribution attendue<\/span><\/span> Article<\/strong>\n\t\t\t\t\t<\/p>\n\n\t\t\t\t\t\t\tNom de la publication<\/span><\/span> Horizons Maghr\u00e9bins – Le droit \u00e0 la m\u00e9moire<\/strong>\n\t\t\t\t\t<\/p>\n<\/p><\/div>\n\nCoordinateurs<\/h3>\n\n\n\t\t\t\t\t\t\tMomar D\u00e9sir\u00e9 <\/span> Kane<\/span>, Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/span>\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n\n\t\t\t\t\t\t\tBeno\u00eet <\/span> Tane<\/span>, Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/span>\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n\n\t\t\t\t\t\t\tHanane <\/span> Essaydi<\/span>, Universit\u00e9 Cadi Ayyad Marrakech<\/span>\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n<\/ul><\/div>\n\nContacts<\/h3>\n\n\n\t\t\t\t\t\t\tMomar D\u00e9sir\u00e9 Kane, Enseignant-chercheur<\/span><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\tmomar.d.kane@orange.fr<\/a>\n\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n\n\n\nArgumentaire<\/h2>\nSacr\u00e9 ou profane, lu ou appris par c\u0153ur, transform\u00e9 en amulette ou tr\u00f4nant dans la vitrine d\u2019une librairie et exhibant un prix qui le rend parfois inaccessible au public auquel il est destin\u00e9, le livre poss\u00e8de-t-il et exerce-t-il encore un pouvoir sur nos vies et dans notre imaginaire ? Par quels biais cet objet qui ne semble exister que pour permettre la circulation des id\u00e9es ou la relation spirituelle peut-il mettre en avant sa propre mat\u00e9rialit\u00e9 ? Cette mat\u00e9rialit\u00e9 n\u2019est-elle pas le support autant des cultes vou\u00e9s au livre que des agressions et des d\u00e9tournements dont il peut faire l\u2019objet ? Quels rapports entretenons-nous avec le support papier \u00e0 l\u2019heure de la digitalisation pr\u00e9tendument universelle ?<\/p>\nTelles sont les questions dont il nous faudra partir pour r\u00e9fl\u00e9chir sur pr\u00e9sence et la puissance du livre au nord et au sud de la M\u00e9diterran\u00e9e.<\/p>\nCes questions sont en effet au c\u0153ur de nombreuses recherches universitaires actuelles, r\u00e9centes ou en cours. Pour ne citer que quelques exemples fran\u00e7ais, en seraient significatifs les volumes publi\u00e9s dans la collection \u00ab livre et soci\u00e9t\u00e9 \u00bb des Presses universitaires de Paris-Ouest (Le Livre au corps<\/em>, Alain Milon et Marc Perleman, 2012), des num\u00e9ros de la revue en ligne Komodo21 (La Fin du livre : une histoire sans fin<\/em>, Florence Th\u00e9rond dir., Komodo 21<\/a>, n\u00b03, 2015), le projet \u00ab Biblioclasmes \u00bb inaugur\u00e9 par deux centres de recherches de l\u2019UT2J (LLA CREATIS, Beno\u00eet Tane, et PLh, Marine Le Bail)…<\/p>\nQuelles sp\u00e9cificit\u00e9s ces questions pr\u00e9sentent-elles dans l\u2019espace m\u00e9diterran\u00e9en ?<\/p>\nCet espace est, en effet, celui des civilisations du livre. <\/em>C’est \u00e0 Ath\u00e8nes que Platon, le premier, <\/em>a transf\u00e9r\u00e9 un id\u00e9al politique contrari\u00e9 par les faits dans l’espace utopique du livre (Platon, La R\u00e9publique<\/em>). Cette inscription d’un id\u00e9al de citoyennet\u00e9 dans le livre permet de le transf\u00e9rer aux g\u00e9n\u00e9rations suivantes gr\u00e2ce \u00e0 la \u00ab diff\u00e9rance \u00bb que permet ce support (Derrida). Depuis, le livre constitue le lieu par excellence de la m\u00e9ditation du sujet sur lui-m\u00eame et sur le monde ; le lieu o\u00f9 les enjeux sociaux et politiques sont pris en charge, dramatis\u00e9s, fictionnalis\u00e9s ou \u00ab \u00e9labor\u00e9s \u00bb intellectuellement. En un mot, une bibliopolis<\/em>, une R\u00e9publique du livre. En effet, le livre n’est-il pas ce support d’enregistrement qui permet de rompre la barri\u00e8re du temps et de l’espace ? De rendre disponible aux g\u00e9n\u00e9rations futures un projet de citoyennet\u00e9 que la situation politique de l’\u00e9poque rend irr\u00e9alisable ? De fonder en raison la cit\u00e9 et la citoyennet\u00e9 ? De fa\u00e7on souvent implicite, telle semble \u00eatre aussi la probl\u00e9matique centrale au c\u0153ur des \u0153uvres des Africains et de celles de la diaspora africaine dans le monde. Il s’agit souvent de partir d’un constat d’\u00e9chec, reli\u00e9 \u00e0 une probl\u00e9matique postcoloniale, pour interroger les conditions d’une citoyennet\u00e9, l’inscription probl\u00e9matique dans une cit\u00e9 qui ne parvient jamais \u00e0 se constituer comme telle. D\u00e8s lors, on peut se demander si la citoyennet\u00e9 envisag\u00e9e ou r\u00eav\u00e9e n’est pas condamn\u00e9e \u00e0 n’appara\u00eetre que dans les livres dont elle impr\u00e8gne la trame narrative et d\u00e9termine la psychologie des personnages. Il s’agirait alors d’une cit\u00e9 virtuelle, une sorte d’Atlantide, que la r\u00e9alit\u00e9 g\u00e9opolitique submerge \u00e0 chaque fois et qui survit dans et par le livre, une bibliopolis<\/em> au sens \u00ab utopique \u00bb du terme. Pr\u00e9cisons cependant que le vocable bibliopolis <\/em>n’est pas un v\u00e9rirable n\u00e9ologisme compos\u00e9 \u00e0 partir de \u00ab biblio \u00bb, le livre, et de \u00ab polis \u00bb, la cit\u00e9. De fait, selon Fr\u00e9d\u00e9ric Barbier (2012), le terme existe au Moyen-\u00c2ge et d\u00e9signe le libraire au sens de \u00ab celui qui r\u00e9pand les livres \u00bb.<\/p>\nOn pourrait m\u00eame parler de bibliotopie<\/em> pour d\u00e9signer de fa\u00e7on synth\u00e9tique les rapports du livre \u00e0 l’espace (g\u00e9ographique, culturel et imaginaire). L’inscription du livre dans l’espace et dans des pratiques elles-m\u00eames associ\u00e9es \u00e0 leurs espaces (linguistiques et culturels), et notamment dans les espaces francophones, ferait de la M\u00e9diterran\u00e9e un exemple privil\u00e9gi\u00e9, quasi matriciel. Cependant, ce qui s’est jou\u00e9 dans cette matrice se r\u00e9p\u00e8te loin de la source, v\u00e9hicul\u00e9 \u00e0 travers la mise en relation brutale entre des pays d’Afrique subsaharienne et l’Europe, par exemple. En effet, la pr\u00e9sence du livre ne va pas toujours de soi. Une des cons\u00e9quences de cette rencontre et de son caract\u00e8re essentiellement agonistique, est l’imposition du livre dans des espaces soumis par la force. D\u00e8s lors, le livre y appara\u00eet \u00e0 la fois comme le symbole et l’outil privil\u00e9gi\u00e9 de cette domination. Et, dans un renversement paradoxal, le livre devient aussi le centre de toutes les luttes pour l’autod\u00e9termination et l’expression de la libert\u00e9 (Senghor, C\u00e9saire). Il acquiert ainsi le statut de pharmakon<\/em> ; \u00e0 la fois poison et rem\u00e8de. Il n\u2019est sans doute pas anodin que la fondation Michalski ait intitul\u00e9 son festival \u00ab rencontres des litt\u00e9ratures autour du monde \u00bb Bibliotopia <\/em><\/a>et nous invite \u00e0 \u00ab partager des regards engag\u00e9s sur la soci\u00e9t\u00e9, conjuguer le r\u00e9el et l\u2019imaginaire, d\u00e9battre du r\u00f4le de l\u2019\u00e9crivain au c\u0153ur du contemporain et c\u00e9l\u00e9brer la litt\u00e9rature comme prise de risque \u00bb. Cette probl\u00e9matique fait \u00e9chos aux mouvements sociaux et politiques qui depuis les printemps arabes jusqu’\u00e0 la r\u00e9volte des Libanais tente d’inventer une citoyennet\u00e9 arrach\u00e9e \u00e0 la logique pr\u00e9datrice des \u00e9lites autoproclam\u00e9es. La l\u00e9gitimit\u00e9 de celles-ci, souvent fond\u00e9e sur la participation aux luttes contre la colonisation et le \u00ab n\u00e9o-colonialisme \u00bb ou sur l’inscription dans un livre sacr\u00e9, est partout mise en question. Des communaut\u00e9s autrefois s\u00e9par\u00e9es par leurs appartenances religieuses semblent vouloir sortir du livre par les livres ou par les nouveaux supports de communication. De fait, les r\u00e9seaux sociaux, tout en privil\u00e9giant l’audiovisuel, ne reposent-ils pas sur la prolif\u00e9ration des \u00e9crits ?<\/p>\nCentr\u00e9e sur le livre, cette r\u00e9flexion pourra donc \u00eatre \u00e9largie aux rapports \u00e0 l\u2019\u00e9crit, aux processus d\u2019oralisation de l\u2019\u00e9crit (oraliture<\/em> ou lecture \u00e0 haute voix) et au paradoxe d\u2019une \u00ab phonie \u00bb (francophonie, par exemple) qui se manifeste surtout comme une \u00ab graphie \u00bb. En effet, l\u2019appartenance \u00e0 l\u2019espace francophone ne se d\u00e9finit-elle pas surtout comme appartenance \u00e0 un cadre scripturaire dans lequel \u00e9crire en fran\u00e7ais devient le seul moyen pour les anciens colonis\u00e9s et leurs descendants de se faire \u00ab entendre \u00bb ? Existe-t-il des alternatives \u00e0 cette \u00ab inscription \u00bb ?<\/p>\nAxes de r\u00e9flexion envisag\u00e9s<\/h3>\n\nPr\u00e9sence et statut de l\u2019\u00e9criture de part et d\u2019autre de la M\u00e9diterran\u00e9e<\/li>\nStatuts du livre et livres substituts aux Livres sacr\u00e9s<\/li>\nModes de diffusion<\/li>\nLa question de la langue (langues \u00ab coloniales \u00bb versus langues \u00ab locales \u00bb)<\/li>\nCr\u00e9olisation et autres \u00ab hybridations \u00bb<\/li>\nLivres\/ images\/sc\u00e8ne (beaux livres, livres de photographies, livres audio, livres num\u00e9riques, adaptation \u00e0 l\u2019\u00e9cran ou \u00e0 la sc\u00e8ne)<\/li>\nExp\u00e9riences de lecteur (rapports personnels au support mat\u00e9riel ou digital)<\/li>\nLe livre violent\u00e9 ? (censure, biblioclasme, interventions artistiques…)<\/li>\nLe livre f\u00e9tichis\u00e9 ? (rituels et pratiques magiques en lien avec le livre)<\/li>\n<\/ol>\nModalit\u00e9s de contribution<\/h2>\nDate butoir pour l’envoi de votre article : 30 janvier 2021\n<\/strong>D\u00e9lib\u00e9ration et r\u00e9ponse du comit\u00e9 de lecture : fin f\u00e9vrier 2021\nMise en ligne : Printemps 2021<\/p>\nFiche technique d’engagement de proposition de l’article de l’auteur(e)<\/p>\nNom :\nPr\u00e9noms :\nAdresse \u00e9lectronique :\nTitre ( m\u00eame provisoire de l’article) :\nR\u00e9sum\u00e9 ( en dix lignes) :\nPr\u00e9sentation de l’auteur(e) :\nPublication (num\u00e9rique<\/em>), \u00e0 partir du volume 82\/2021<\/p>\nResponsables scientifiques<\/h2>\n\nMomar D\u00e9sir\u00e9 Kane\/Enseignant-chercheur-Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/li>\nBeno\u00eet Tane\/Enseignant-chercheur-Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/li>\nHanane Essaydi\/Enseignante-chercheuse-Universit\u00e9 Cadi Ayyad Marrakech<\/li>\n<\/ul>\nContact avec la r\u00e9daction : revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire :\n<\/em><\/p>\nMohammed Habib Samrakandi : habib.samrakandi@free.fr<\/a>\nAdresse professionnelle : Service Arts et Cultures du CIAM\nUniversit\u00e9 de Toulouse2-Jean Jaur\u00e8s -5, All\u00e9es Antonio Machado-31058 Toulouse-cedex 09 habib.samrakandi@univ-tlse2.fr <\/a><\/p>\nContact avec l’\u00e9quipe scientifique : momar.d.kane@orange.fr<\/a><\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nArts<\/span><\/a><\/li>\nPatrimoine<\/span><\/a><\/li>\nRepr\u00e9sentation<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 10 d\u00e9cembre 2020 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Information, documents et \u00e9critures M\u00e9diations m\u00e9morielles, culturelles et patrimoniales R\u00e9ponse attendue pour le 30\/01\/2021 Type […]<\/p>\n","protected":false},"author":781,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[350,193,86],"thematique":[40,38],"sfsic":[],"class_list":["post-15218","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-arts","tag-patrimoine","tag-representation","thematique-information-documents-et-ecritures","thematique-mediations-memorielles-culturelles-et-patrimoniales","wp-sticky"],"acf":[],"yoast_head":"\nBibliopolis \/ bibliotopies<\/title>\n<meta name=\"description\" content=\"La revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire lance son appel \u00e0 article pour son num\u00e9ro 82, intitul\u00e9 "Bibliopolis \/ bibliotopies. Inscription du livre dans l\u2019espace g\u00e9ographique et culturel au nord et au sud de la M\u00e9diterran\u00e9e"\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.sfsic.org\/en\/aac-publication\/bibliopolis-bibliotopies\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Bibliopolis \/ bibliotopies\" \/>\n<meta property=\"og:description\" content=\"La revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire lance son appel \u00e0 article pour son num\u00e9ro 82, intitul\u00e9 "Bibliopolis \/ bibliotopies. 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\n\t\t\t\t\tType de r\u00e9ponse<\/span><\/span> Contribution compl\u00e8te<\/strong>\n\t\t\t\t\t<\/p>\n\n\t\t\t\t\t\t\tType de contribution attendue<\/span><\/span> Article<\/strong>\n\t\t\t\t\t<\/p>\n\n\t\t\t\t\t\t\tNom de la publication<\/span><\/span> Horizons Maghr\u00e9bins – Le droit \u00e0 la m\u00e9moire<\/strong>\n\t\t\t\t\t<\/p>\n<\/p><\/div>\n\nCoordinateurs<\/h3>\n\n\n\t\t\t\t\t\t\tMomar D\u00e9sir\u00e9 <\/span> Kane<\/span>, Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/span>\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n\n\t\t\t\t\t\t\tBeno\u00eet <\/span> Tane<\/span>, Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/span>\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n\n\t\t\t\t\t\t\tHanane <\/span> Essaydi<\/span>, Universit\u00e9 Cadi Ayyad Marrakech<\/span>\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n<\/ul><\/div>\n\nContacts<\/h3>\n\n\n\t\t\t\t\t\t\tMomar D\u00e9sir\u00e9 Kane, Enseignant-chercheur<\/span><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\tmomar.d.kane@orange.fr<\/a>\n\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n\n\n\nArgumentaire<\/h2>\nSacr\u00e9 ou profane, lu ou appris par c\u0153ur, transform\u00e9 en amulette ou tr\u00f4nant dans la vitrine d\u2019une librairie et exhibant un prix qui le rend parfois inaccessible au public auquel il est destin\u00e9, le livre poss\u00e8de-t-il et exerce-t-il encore un pouvoir sur nos vies et dans notre imaginaire ? Par quels biais cet objet qui ne semble exister que pour permettre la circulation des id\u00e9es ou la relation spirituelle peut-il mettre en avant sa propre mat\u00e9rialit\u00e9 ? Cette mat\u00e9rialit\u00e9 n\u2019est-elle pas le support autant des cultes vou\u00e9s au livre que des agressions et des d\u00e9tournements dont il peut faire l\u2019objet ? Quels rapports entretenons-nous avec le support papier \u00e0 l\u2019heure de la digitalisation pr\u00e9tendument universelle ?<\/p>\nTelles sont les questions dont il nous faudra partir pour r\u00e9fl\u00e9chir sur pr\u00e9sence et la puissance du livre au nord et au sud de la M\u00e9diterran\u00e9e.<\/p>\nCes questions sont en effet au c\u0153ur de nombreuses recherches universitaires actuelles, r\u00e9centes ou en cours. Pour ne citer que quelques exemples fran\u00e7ais, en seraient significatifs les volumes publi\u00e9s dans la collection \u00ab livre et soci\u00e9t\u00e9 \u00bb des Presses universitaires de Paris-Ouest (Le Livre au corps<\/em>, Alain Milon et Marc Perleman, 2012), des num\u00e9ros de la revue en ligne Komodo21 (La Fin du livre : une histoire sans fin<\/em>, Florence Th\u00e9rond dir., Komodo 21<\/a>, n\u00b03, 2015), le projet \u00ab Biblioclasmes \u00bb inaugur\u00e9 par deux centres de recherches de l\u2019UT2J (LLA CREATIS, Beno\u00eet Tane, et PLh, Marine Le Bail)…<\/p>\nQuelles sp\u00e9cificit\u00e9s ces questions pr\u00e9sentent-elles dans l\u2019espace m\u00e9diterran\u00e9en ?<\/p>\nCet espace est, en effet, celui des civilisations du livre. <\/em>C’est \u00e0 Ath\u00e8nes que Platon, le premier, <\/em>a transf\u00e9r\u00e9 un id\u00e9al politique contrari\u00e9 par les faits dans l’espace utopique du livre (Platon, La R\u00e9publique<\/em>). Cette inscription d’un id\u00e9al de citoyennet\u00e9 dans le livre permet de le transf\u00e9rer aux g\u00e9n\u00e9rations suivantes gr\u00e2ce \u00e0 la \u00ab diff\u00e9rance \u00bb que permet ce support (Derrida). Depuis, le livre constitue le lieu par excellence de la m\u00e9ditation du sujet sur lui-m\u00eame et sur le monde ; le lieu o\u00f9 les enjeux sociaux et politiques sont pris en charge, dramatis\u00e9s, fictionnalis\u00e9s ou \u00ab \u00e9labor\u00e9s \u00bb intellectuellement. En un mot, une bibliopolis<\/em>, une R\u00e9publique du livre. En effet, le livre n’est-il pas ce support d’enregistrement qui permet de rompre la barri\u00e8re du temps et de l’espace ? De rendre disponible aux g\u00e9n\u00e9rations futures un projet de citoyennet\u00e9 que la situation politique de l’\u00e9poque rend irr\u00e9alisable ? De fonder en raison la cit\u00e9 et la citoyennet\u00e9 ? De fa\u00e7on souvent implicite, telle semble \u00eatre aussi la probl\u00e9matique centrale au c\u0153ur des \u0153uvres des Africains et de celles de la diaspora africaine dans le monde. Il s’agit souvent de partir d’un constat d’\u00e9chec, reli\u00e9 \u00e0 une probl\u00e9matique postcoloniale, pour interroger les conditions d’une citoyennet\u00e9, l’inscription probl\u00e9matique dans une cit\u00e9 qui ne parvient jamais \u00e0 se constituer comme telle. D\u00e8s lors, on peut se demander si la citoyennet\u00e9 envisag\u00e9e ou r\u00eav\u00e9e n’est pas condamn\u00e9e \u00e0 n’appara\u00eetre que dans les livres dont elle impr\u00e8gne la trame narrative et d\u00e9termine la psychologie des personnages. Il s’agirait alors d’une cit\u00e9 virtuelle, une sorte d’Atlantide, que la r\u00e9alit\u00e9 g\u00e9opolitique submerge \u00e0 chaque fois et qui survit dans et par le livre, une bibliopolis<\/em> au sens \u00ab utopique \u00bb du terme. Pr\u00e9cisons cependant que le vocable bibliopolis <\/em>n’est pas un v\u00e9rirable n\u00e9ologisme compos\u00e9 \u00e0 partir de \u00ab biblio \u00bb, le livre, et de \u00ab polis \u00bb, la cit\u00e9. De fait, selon Fr\u00e9d\u00e9ric Barbier (2012), le terme existe au Moyen-\u00c2ge et d\u00e9signe le libraire au sens de \u00ab celui qui r\u00e9pand les livres \u00bb.<\/p>\nOn pourrait m\u00eame parler de bibliotopie<\/em> pour d\u00e9signer de fa\u00e7on synth\u00e9tique les rapports du livre \u00e0 l’espace (g\u00e9ographique, culturel et imaginaire). L’inscription du livre dans l’espace et dans des pratiques elles-m\u00eames associ\u00e9es \u00e0 leurs espaces (linguistiques et culturels), et notamment dans les espaces francophones, ferait de la M\u00e9diterran\u00e9e un exemple privil\u00e9gi\u00e9, quasi matriciel. Cependant, ce qui s’est jou\u00e9 dans cette matrice se r\u00e9p\u00e8te loin de la source, v\u00e9hicul\u00e9 \u00e0 travers la mise en relation brutale entre des pays d’Afrique subsaharienne et l’Europe, par exemple. En effet, la pr\u00e9sence du livre ne va pas toujours de soi. Une des cons\u00e9quences de cette rencontre et de son caract\u00e8re essentiellement agonistique, est l’imposition du livre dans des espaces soumis par la force. D\u00e8s lors, le livre y appara\u00eet \u00e0 la fois comme le symbole et l’outil privil\u00e9gi\u00e9 de cette domination. Et, dans un renversement paradoxal, le livre devient aussi le centre de toutes les luttes pour l’autod\u00e9termination et l’expression de la libert\u00e9 (Senghor, C\u00e9saire). Il acquiert ainsi le statut de pharmakon<\/em> ; \u00e0 la fois poison et rem\u00e8de. Il n\u2019est sans doute pas anodin que la fondation Michalski ait intitul\u00e9 son festival \u00ab rencontres des litt\u00e9ratures autour du monde \u00bb Bibliotopia <\/em><\/a>et nous invite \u00e0 \u00ab partager des regards engag\u00e9s sur la soci\u00e9t\u00e9, conjuguer le r\u00e9el et l\u2019imaginaire, d\u00e9battre du r\u00f4le de l\u2019\u00e9crivain au c\u0153ur du contemporain et c\u00e9l\u00e9brer la litt\u00e9rature comme prise de risque \u00bb. Cette probl\u00e9matique fait \u00e9chos aux mouvements sociaux et politiques qui depuis les printemps arabes jusqu’\u00e0 la r\u00e9volte des Libanais tente d’inventer une citoyennet\u00e9 arrach\u00e9e \u00e0 la logique pr\u00e9datrice des \u00e9lites autoproclam\u00e9es. La l\u00e9gitimit\u00e9 de celles-ci, souvent fond\u00e9e sur la participation aux luttes contre la colonisation et le \u00ab n\u00e9o-colonialisme \u00bb ou sur l’inscription dans un livre sacr\u00e9, est partout mise en question. Des communaut\u00e9s autrefois s\u00e9par\u00e9es par leurs appartenances religieuses semblent vouloir sortir du livre par les livres ou par les nouveaux supports de communication. De fait, les r\u00e9seaux sociaux, tout en privil\u00e9giant l’audiovisuel, ne reposent-ils pas sur la prolif\u00e9ration des \u00e9crits ?<\/p>\nCentr\u00e9e sur le livre, cette r\u00e9flexion pourra donc \u00eatre \u00e9largie aux rapports \u00e0 l\u2019\u00e9crit, aux processus d\u2019oralisation de l\u2019\u00e9crit (oraliture<\/em> ou lecture \u00e0 haute voix) et au paradoxe d\u2019une \u00ab phonie \u00bb (francophonie, par exemple) qui se manifeste surtout comme une \u00ab graphie \u00bb. En effet, l\u2019appartenance \u00e0 l\u2019espace francophone ne se d\u00e9finit-elle pas surtout comme appartenance \u00e0 un cadre scripturaire dans lequel \u00e9crire en fran\u00e7ais devient le seul moyen pour les anciens colonis\u00e9s et leurs descendants de se faire \u00ab entendre \u00bb ? Existe-t-il des alternatives \u00e0 cette \u00ab inscription \u00bb ?<\/p>\nAxes de r\u00e9flexion envisag\u00e9s<\/h3>\n\nPr\u00e9sence et statut de l\u2019\u00e9criture de part et d\u2019autre de la M\u00e9diterran\u00e9e<\/li>\nStatuts du livre et livres substituts aux Livres sacr\u00e9s<\/li>\nModes de diffusion<\/li>\nLa question de la langue (langues \u00ab coloniales \u00bb versus langues \u00ab locales \u00bb)<\/li>\nCr\u00e9olisation et autres \u00ab hybridations \u00bb<\/li>\nLivres\/ images\/sc\u00e8ne (beaux livres, livres de photographies, livres audio, livres num\u00e9riques, adaptation \u00e0 l\u2019\u00e9cran ou \u00e0 la sc\u00e8ne)<\/li>\nExp\u00e9riences de lecteur (rapports personnels au support mat\u00e9riel ou digital)<\/li>\nLe livre violent\u00e9 ? (censure, biblioclasme, interventions artistiques…)<\/li>\nLe livre f\u00e9tichis\u00e9 ? (rituels et pratiques magiques en lien avec le livre)<\/li>\n<\/ol>\nModalit\u00e9s de contribution<\/h2>\nDate butoir pour l’envoi de votre article : 30 janvier 2021\n<\/strong>D\u00e9lib\u00e9ration et r\u00e9ponse du comit\u00e9 de lecture : fin f\u00e9vrier 2021\nMise en ligne : Printemps 2021<\/p>\nFiche technique d’engagement de proposition de l’article de l’auteur(e)<\/p>\nNom :\nPr\u00e9noms :\nAdresse \u00e9lectronique :\nTitre ( m\u00eame provisoire de l’article) :\nR\u00e9sum\u00e9 ( en dix lignes) :\nPr\u00e9sentation de l’auteur(e) :\nPublication (num\u00e9rique<\/em>), \u00e0 partir du volume 82\/2021<\/p>\nResponsables scientifiques<\/h2>\n\nMomar D\u00e9sir\u00e9 Kane\/Enseignant-chercheur-Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/li>\nBeno\u00eet Tane\/Enseignant-chercheur-Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/li>\nHanane Essaydi\/Enseignante-chercheuse-Universit\u00e9 Cadi Ayyad Marrakech<\/li>\n<\/ul>\nContact avec la r\u00e9daction : revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire :\n<\/em><\/p>\nMohammed Habib Samrakandi : habib.samrakandi@free.fr<\/a>\nAdresse professionnelle : Service Arts et Cultures du CIAM\nUniversit\u00e9 de Toulouse2-Jean Jaur\u00e8s -5, All\u00e9es Antonio Machado-31058 Toulouse-cedex 09 habib.samrakandi@univ-tlse2.fr <\/a><\/p>\nContact avec l’\u00e9quipe scientifique : momar.d.kane@orange.fr<\/a><\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nArts<\/span><\/a><\/li>\nPatrimoine<\/span><\/a><\/li>\nRepr\u00e9sentation<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 10 d\u00e9cembre 2020 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Information, documents et \u00e9critures M\u00e9diations m\u00e9morielles, culturelles et patrimoniales R\u00e9ponse attendue pour le 30\/01\/2021 Type […]<\/p>\n","protected":false},"author":781,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[350,193,86],"thematique":[40,38],"sfsic":[],"class_list":["post-15218","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-arts","tag-patrimoine","tag-representation","thematique-information-documents-et-ecritures","thematique-mediations-memorielles-culturelles-et-patrimoniales","wp-sticky"],"acf":[],"yoast_head":"\nBibliopolis \/ bibliotopies<\/title>\n<meta name=\"description\" content=\"La revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire lance son appel \u00e0 article pour son num\u00e9ro 82, intitul\u00e9 "Bibliopolis \/ bibliotopies. 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\n\t\t\t\t\t\t\tType de contribution attendue<\/span><\/span> Article<\/strong>\n\t\t\t\t\t<\/p>\n\n\t\t\t\t\t\t\tNom de la publication<\/span><\/span> Horizons Maghr\u00e9bins – Le droit \u00e0 la m\u00e9moire<\/strong>\n\t\t\t\t\t<\/p>\n<\/p><\/div>\n\nCoordinateurs<\/h3>\n\n\n\t\t\t\t\t\t\tMomar D\u00e9sir\u00e9 <\/span> Kane<\/span>, Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/span>\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n\n\t\t\t\t\t\t\tBeno\u00eet <\/span> Tane<\/span>, Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/span>\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n\n\t\t\t\t\t\t\tHanane <\/span> Essaydi<\/span>, Universit\u00e9 Cadi Ayyad Marrakech<\/span>\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n<\/ul><\/div>\n\nContacts<\/h3>\n\n\n\t\t\t\t\t\t\tMomar D\u00e9sir\u00e9 Kane, Enseignant-chercheur<\/span><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\tmomar.d.kane@orange.fr<\/a>\n\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n\n\n\nArgumentaire<\/h2>\nSacr\u00e9 ou profane, lu ou appris par c\u0153ur, transform\u00e9 en amulette ou tr\u00f4nant dans la vitrine d\u2019une librairie et exhibant un prix qui le rend parfois inaccessible au public auquel il est destin\u00e9, le livre poss\u00e8de-t-il et exerce-t-il encore un pouvoir sur nos vies et dans notre imaginaire ? Par quels biais cet objet qui ne semble exister que pour permettre la circulation des id\u00e9es ou la relation spirituelle peut-il mettre en avant sa propre mat\u00e9rialit\u00e9 ? Cette mat\u00e9rialit\u00e9 n\u2019est-elle pas le support autant des cultes vou\u00e9s au livre que des agressions et des d\u00e9tournements dont il peut faire l\u2019objet ? Quels rapports entretenons-nous avec le support papier \u00e0 l\u2019heure de la digitalisation pr\u00e9tendument universelle ?<\/p>\nTelles sont les questions dont il nous faudra partir pour r\u00e9fl\u00e9chir sur pr\u00e9sence et la puissance du livre au nord et au sud de la M\u00e9diterran\u00e9e.<\/p>\nCes questions sont en effet au c\u0153ur de nombreuses recherches universitaires actuelles, r\u00e9centes ou en cours. Pour ne citer que quelques exemples fran\u00e7ais, en seraient significatifs les volumes publi\u00e9s dans la collection \u00ab livre et soci\u00e9t\u00e9 \u00bb des Presses universitaires de Paris-Ouest (Le Livre au corps<\/em>, Alain Milon et Marc Perleman, 2012), des num\u00e9ros de la revue en ligne Komodo21 (La Fin du livre : une histoire sans fin<\/em>, Florence Th\u00e9rond dir., Komodo 21<\/a>, n\u00b03, 2015), le projet \u00ab Biblioclasmes \u00bb inaugur\u00e9 par deux centres de recherches de l\u2019UT2J (LLA CREATIS, Beno\u00eet Tane, et PLh, Marine Le Bail)…<\/p>\nQuelles sp\u00e9cificit\u00e9s ces questions pr\u00e9sentent-elles dans l\u2019espace m\u00e9diterran\u00e9en ?<\/p>\nCet espace est, en effet, celui des civilisations du livre. <\/em>C’est \u00e0 Ath\u00e8nes que Platon, le premier, <\/em>a transf\u00e9r\u00e9 un id\u00e9al politique contrari\u00e9 par les faits dans l’espace utopique du livre (Platon, La R\u00e9publique<\/em>). Cette inscription d’un id\u00e9al de citoyennet\u00e9 dans le livre permet de le transf\u00e9rer aux g\u00e9n\u00e9rations suivantes gr\u00e2ce \u00e0 la \u00ab diff\u00e9rance \u00bb que permet ce support (Derrida). Depuis, le livre constitue le lieu par excellence de la m\u00e9ditation du sujet sur lui-m\u00eame et sur le monde ; le lieu o\u00f9 les enjeux sociaux et politiques sont pris en charge, dramatis\u00e9s, fictionnalis\u00e9s ou \u00ab \u00e9labor\u00e9s \u00bb intellectuellement. En un mot, une bibliopolis<\/em>, une R\u00e9publique du livre. En effet, le livre n’est-il pas ce support d’enregistrement qui permet de rompre la barri\u00e8re du temps et de l’espace ? De rendre disponible aux g\u00e9n\u00e9rations futures un projet de citoyennet\u00e9 que la situation politique de l’\u00e9poque rend irr\u00e9alisable ? De fonder en raison la cit\u00e9 et la citoyennet\u00e9 ? De fa\u00e7on souvent implicite, telle semble \u00eatre aussi la probl\u00e9matique centrale au c\u0153ur des \u0153uvres des Africains et de celles de la diaspora africaine dans le monde. Il s’agit souvent de partir d’un constat d’\u00e9chec, reli\u00e9 \u00e0 une probl\u00e9matique postcoloniale, pour interroger les conditions d’une citoyennet\u00e9, l’inscription probl\u00e9matique dans une cit\u00e9 qui ne parvient jamais \u00e0 se constituer comme telle. D\u00e8s lors, on peut se demander si la citoyennet\u00e9 envisag\u00e9e ou r\u00eav\u00e9e n’est pas condamn\u00e9e \u00e0 n’appara\u00eetre que dans les livres dont elle impr\u00e8gne la trame narrative et d\u00e9termine la psychologie des personnages. Il s’agirait alors d’une cit\u00e9 virtuelle, une sorte d’Atlantide, que la r\u00e9alit\u00e9 g\u00e9opolitique submerge \u00e0 chaque fois et qui survit dans et par le livre, une bibliopolis<\/em> au sens \u00ab utopique \u00bb du terme. Pr\u00e9cisons cependant que le vocable bibliopolis <\/em>n’est pas un v\u00e9rirable n\u00e9ologisme compos\u00e9 \u00e0 partir de \u00ab biblio \u00bb, le livre, et de \u00ab polis \u00bb, la cit\u00e9. De fait, selon Fr\u00e9d\u00e9ric Barbier (2012), le terme existe au Moyen-\u00c2ge et d\u00e9signe le libraire au sens de \u00ab celui qui r\u00e9pand les livres \u00bb.<\/p>\nOn pourrait m\u00eame parler de bibliotopie<\/em> pour d\u00e9signer de fa\u00e7on synth\u00e9tique les rapports du livre \u00e0 l’espace (g\u00e9ographique, culturel et imaginaire). L’inscription du livre dans l’espace et dans des pratiques elles-m\u00eames associ\u00e9es \u00e0 leurs espaces (linguistiques et culturels), et notamment dans les espaces francophones, ferait de la M\u00e9diterran\u00e9e un exemple privil\u00e9gi\u00e9, quasi matriciel. Cependant, ce qui s’est jou\u00e9 dans cette matrice se r\u00e9p\u00e8te loin de la source, v\u00e9hicul\u00e9 \u00e0 travers la mise en relation brutale entre des pays d’Afrique subsaharienne et l’Europe, par exemple. En effet, la pr\u00e9sence du livre ne va pas toujours de soi. Une des cons\u00e9quences de cette rencontre et de son caract\u00e8re essentiellement agonistique, est l’imposition du livre dans des espaces soumis par la force. D\u00e8s lors, le livre y appara\u00eet \u00e0 la fois comme le symbole et l’outil privil\u00e9gi\u00e9 de cette domination. Et, dans un renversement paradoxal, le livre devient aussi le centre de toutes les luttes pour l’autod\u00e9termination et l’expression de la libert\u00e9 (Senghor, C\u00e9saire). Il acquiert ainsi le statut de pharmakon<\/em> ; \u00e0 la fois poison et rem\u00e8de. Il n\u2019est sans doute pas anodin que la fondation Michalski ait intitul\u00e9 son festival \u00ab rencontres des litt\u00e9ratures autour du monde \u00bb Bibliotopia <\/em><\/a>et nous invite \u00e0 \u00ab partager des regards engag\u00e9s sur la soci\u00e9t\u00e9, conjuguer le r\u00e9el et l\u2019imaginaire, d\u00e9battre du r\u00f4le de l\u2019\u00e9crivain au c\u0153ur du contemporain et c\u00e9l\u00e9brer la litt\u00e9rature comme prise de risque \u00bb. Cette probl\u00e9matique fait \u00e9chos aux mouvements sociaux et politiques qui depuis les printemps arabes jusqu’\u00e0 la r\u00e9volte des Libanais tente d’inventer une citoyennet\u00e9 arrach\u00e9e \u00e0 la logique pr\u00e9datrice des \u00e9lites autoproclam\u00e9es. La l\u00e9gitimit\u00e9 de celles-ci, souvent fond\u00e9e sur la participation aux luttes contre la colonisation et le \u00ab n\u00e9o-colonialisme \u00bb ou sur l’inscription dans un livre sacr\u00e9, est partout mise en question. Des communaut\u00e9s autrefois s\u00e9par\u00e9es par leurs appartenances religieuses semblent vouloir sortir du livre par les livres ou par les nouveaux supports de communication. De fait, les r\u00e9seaux sociaux, tout en privil\u00e9giant l’audiovisuel, ne reposent-ils pas sur la prolif\u00e9ration des \u00e9crits ?<\/p>\nCentr\u00e9e sur le livre, cette r\u00e9flexion pourra donc \u00eatre \u00e9largie aux rapports \u00e0 l\u2019\u00e9crit, aux processus d\u2019oralisation de l\u2019\u00e9crit (oraliture<\/em> ou lecture \u00e0 haute voix) et au paradoxe d\u2019une \u00ab phonie \u00bb (francophonie, par exemple) qui se manifeste surtout comme une \u00ab graphie \u00bb. En effet, l\u2019appartenance \u00e0 l\u2019espace francophone ne se d\u00e9finit-elle pas surtout comme appartenance \u00e0 un cadre scripturaire dans lequel \u00e9crire en fran\u00e7ais devient le seul moyen pour les anciens colonis\u00e9s et leurs descendants de se faire \u00ab entendre \u00bb ? Existe-t-il des alternatives \u00e0 cette \u00ab inscription \u00bb ?<\/p>\nAxes de r\u00e9flexion envisag\u00e9s<\/h3>\n\nPr\u00e9sence et statut de l\u2019\u00e9criture de part et d\u2019autre de la M\u00e9diterran\u00e9e<\/li>\nStatuts du livre et livres substituts aux Livres sacr\u00e9s<\/li>\nModes de diffusion<\/li>\nLa question de la langue (langues \u00ab coloniales \u00bb versus langues \u00ab locales \u00bb)<\/li>\nCr\u00e9olisation et autres \u00ab hybridations \u00bb<\/li>\nLivres\/ images\/sc\u00e8ne (beaux livres, livres de photographies, livres audio, livres num\u00e9riques, adaptation \u00e0 l\u2019\u00e9cran ou \u00e0 la sc\u00e8ne)<\/li>\nExp\u00e9riences de lecteur (rapports personnels au support mat\u00e9riel ou digital)<\/li>\nLe livre violent\u00e9 ? (censure, biblioclasme, interventions artistiques…)<\/li>\nLe livre f\u00e9tichis\u00e9 ? (rituels et pratiques magiques en lien avec le livre)<\/li>\n<\/ol>\nModalit\u00e9s de contribution<\/h2>\nDate butoir pour l’envoi de votre article : 30 janvier 2021\n<\/strong>D\u00e9lib\u00e9ration et r\u00e9ponse du comit\u00e9 de lecture : fin f\u00e9vrier 2021\nMise en ligne : Printemps 2021<\/p>\nFiche technique d’engagement de proposition de l’article de l’auteur(e)<\/p>\nNom :\nPr\u00e9noms :\nAdresse \u00e9lectronique :\nTitre ( m\u00eame provisoire de l’article) :\nR\u00e9sum\u00e9 ( en dix lignes) :\nPr\u00e9sentation de l’auteur(e) :\nPublication (num\u00e9rique<\/em>), \u00e0 partir du volume 82\/2021<\/p>\nResponsables scientifiques<\/h2>\n\nMomar D\u00e9sir\u00e9 Kane\/Enseignant-chercheur-Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/li>\nBeno\u00eet Tane\/Enseignant-chercheur-Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/li>\nHanane Essaydi\/Enseignante-chercheuse-Universit\u00e9 Cadi Ayyad Marrakech<\/li>\n<\/ul>\nContact avec la r\u00e9daction : revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire :\n<\/em><\/p>\nMohammed Habib Samrakandi : habib.samrakandi@free.fr<\/a>\nAdresse professionnelle : Service Arts et Cultures du CIAM\nUniversit\u00e9 de Toulouse2-Jean Jaur\u00e8s -5, All\u00e9es Antonio Machado-31058 Toulouse-cedex 09 habib.samrakandi@univ-tlse2.fr <\/a><\/p>\nContact avec l’\u00e9quipe scientifique : momar.d.kane@orange.fr<\/a><\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nArts<\/span><\/a><\/li>\nPatrimoine<\/span><\/a><\/li>\nRepr\u00e9sentation<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 10 d\u00e9cembre 2020 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Information, documents et \u00e9critures M\u00e9diations m\u00e9morielles, culturelles et patrimoniales R\u00e9ponse attendue pour le 30\/01\/2021 Type […]<\/p>\n","protected":false},"author":781,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[350,193,86],"thematique":[40,38],"sfsic":[],"class_list":["post-15218","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-arts","tag-patrimoine","tag-representation","thematique-information-documents-et-ecritures","thematique-mediations-memorielles-culturelles-et-patrimoniales","wp-sticky"],"acf":[],"yoast_head":"\nBibliopolis \/ bibliotopies<\/title>\n<meta name=\"description\" content=\"La revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire lance son appel \u00e0 article pour son num\u00e9ro 82, intitul\u00e9 "Bibliopolis \/ bibliotopies. Inscription du livre dans l\u2019espace g\u00e9ographique et culturel au nord et au sud de la M\u00e9diterran\u00e9e"\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.sfsic.org\/en\/aac-publication\/bibliopolis-bibliotopies\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Bibliopolis \/ bibliotopies\" \/>\n<meta property=\"og:description\" content=\"La revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire lance son appel \u00e0 article pour son num\u00e9ro 82, intitul\u00e9 "Bibliopolis \/ bibliotopies. 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\n\t\t\t\t\t\t\tNom de la publication<\/span><\/span> Horizons Maghr\u00e9bins – Le droit \u00e0 la m\u00e9moire<\/strong>\n\t\t\t\t\t<\/p>\n<\/p><\/div>\n\nCoordinateurs<\/h3>\n\n\n\t\t\t\t\t\t\tMomar D\u00e9sir\u00e9 <\/span> Kane<\/span>, Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/span>\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n\n\t\t\t\t\t\t\tBeno\u00eet <\/span> Tane<\/span>, Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/span>\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n\n\t\t\t\t\t\t\tHanane <\/span> Essaydi<\/span>, Universit\u00e9 Cadi Ayyad Marrakech<\/span>\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n<\/ul><\/div>\n\nContacts<\/h3>\n\n\n\t\t\t\t\t\t\tMomar D\u00e9sir\u00e9 Kane, Enseignant-chercheur<\/span><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\tmomar.d.kane@orange.fr<\/a>\n\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n\n\n\nArgumentaire<\/h2>\nSacr\u00e9 ou profane, lu ou appris par c\u0153ur, transform\u00e9 en amulette ou tr\u00f4nant dans la vitrine d\u2019une librairie et exhibant un prix qui le rend parfois inaccessible au public auquel il est destin\u00e9, le livre poss\u00e8de-t-il et exerce-t-il encore un pouvoir sur nos vies et dans notre imaginaire ? Par quels biais cet objet qui ne semble exister que pour permettre la circulation des id\u00e9es ou la relation spirituelle peut-il mettre en avant sa propre mat\u00e9rialit\u00e9 ? Cette mat\u00e9rialit\u00e9 n\u2019est-elle pas le support autant des cultes vou\u00e9s au livre que des agressions et des d\u00e9tournements dont il peut faire l\u2019objet ? Quels rapports entretenons-nous avec le support papier \u00e0 l\u2019heure de la digitalisation pr\u00e9tendument universelle ?<\/p>\nTelles sont les questions dont il nous faudra partir pour r\u00e9fl\u00e9chir sur pr\u00e9sence et la puissance du livre au nord et au sud de la M\u00e9diterran\u00e9e.<\/p>\nCes questions sont en effet au c\u0153ur de nombreuses recherches universitaires actuelles, r\u00e9centes ou en cours. Pour ne citer que quelques exemples fran\u00e7ais, en seraient significatifs les volumes publi\u00e9s dans la collection \u00ab livre et soci\u00e9t\u00e9 \u00bb des Presses universitaires de Paris-Ouest (Le Livre au corps<\/em>, Alain Milon et Marc Perleman, 2012), des num\u00e9ros de la revue en ligne Komodo21 (La Fin du livre : une histoire sans fin<\/em>, Florence Th\u00e9rond dir., Komodo 21<\/a>, n\u00b03, 2015), le projet \u00ab Biblioclasmes \u00bb inaugur\u00e9 par deux centres de recherches de l\u2019UT2J (LLA CREATIS, Beno\u00eet Tane, et PLh, Marine Le Bail)…<\/p>\nQuelles sp\u00e9cificit\u00e9s ces questions pr\u00e9sentent-elles dans l\u2019espace m\u00e9diterran\u00e9en ?<\/p>\nCet espace est, en effet, celui des civilisations du livre. <\/em>C’est \u00e0 Ath\u00e8nes que Platon, le premier, <\/em>a transf\u00e9r\u00e9 un id\u00e9al politique contrari\u00e9 par les faits dans l’espace utopique du livre (Platon, La R\u00e9publique<\/em>). Cette inscription d’un id\u00e9al de citoyennet\u00e9 dans le livre permet de le transf\u00e9rer aux g\u00e9n\u00e9rations suivantes gr\u00e2ce \u00e0 la \u00ab diff\u00e9rance \u00bb que permet ce support (Derrida). Depuis, le livre constitue le lieu par excellence de la m\u00e9ditation du sujet sur lui-m\u00eame et sur le monde ; le lieu o\u00f9 les enjeux sociaux et politiques sont pris en charge, dramatis\u00e9s, fictionnalis\u00e9s ou \u00ab \u00e9labor\u00e9s \u00bb intellectuellement. En un mot, une bibliopolis<\/em>, une R\u00e9publique du livre. En effet, le livre n’est-il pas ce support d’enregistrement qui permet de rompre la barri\u00e8re du temps et de l’espace ? De rendre disponible aux g\u00e9n\u00e9rations futures un projet de citoyennet\u00e9 que la situation politique de l’\u00e9poque rend irr\u00e9alisable ? De fonder en raison la cit\u00e9 et la citoyennet\u00e9 ? De fa\u00e7on souvent implicite, telle semble \u00eatre aussi la probl\u00e9matique centrale au c\u0153ur des \u0153uvres des Africains et de celles de la diaspora africaine dans le monde. Il s’agit souvent de partir d’un constat d’\u00e9chec, reli\u00e9 \u00e0 une probl\u00e9matique postcoloniale, pour interroger les conditions d’une citoyennet\u00e9, l’inscription probl\u00e9matique dans une cit\u00e9 qui ne parvient jamais \u00e0 se constituer comme telle. D\u00e8s lors, on peut se demander si la citoyennet\u00e9 envisag\u00e9e ou r\u00eav\u00e9e n’est pas condamn\u00e9e \u00e0 n’appara\u00eetre que dans les livres dont elle impr\u00e8gne la trame narrative et d\u00e9termine la psychologie des personnages. Il s’agirait alors d’une cit\u00e9 virtuelle, une sorte d’Atlantide, que la r\u00e9alit\u00e9 g\u00e9opolitique submerge \u00e0 chaque fois et qui survit dans et par le livre, une bibliopolis<\/em> au sens \u00ab utopique \u00bb du terme. Pr\u00e9cisons cependant que le vocable bibliopolis <\/em>n’est pas un v\u00e9rirable n\u00e9ologisme compos\u00e9 \u00e0 partir de \u00ab biblio \u00bb, le livre, et de \u00ab polis \u00bb, la cit\u00e9. De fait, selon Fr\u00e9d\u00e9ric Barbier (2012), le terme existe au Moyen-\u00c2ge et d\u00e9signe le libraire au sens de \u00ab celui qui r\u00e9pand les livres \u00bb.<\/p>\nOn pourrait m\u00eame parler de bibliotopie<\/em> pour d\u00e9signer de fa\u00e7on synth\u00e9tique les rapports du livre \u00e0 l’espace (g\u00e9ographique, culturel et imaginaire). L’inscription du livre dans l’espace et dans des pratiques elles-m\u00eames associ\u00e9es \u00e0 leurs espaces (linguistiques et culturels), et notamment dans les espaces francophones, ferait de la M\u00e9diterran\u00e9e un exemple privil\u00e9gi\u00e9, quasi matriciel. Cependant, ce qui s’est jou\u00e9 dans cette matrice se r\u00e9p\u00e8te loin de la source, v\u00e9hicul\u00e9 \u00e0 travers la mise en relation brutale entre des pays d’Afrique subsaharienne et l’Europe, par exemple. En effet, la pr\u00e9sence du livre ne va pas toujours de soi. Une des cons\u00e9quences de cette rencontre et de son caract\u00e8re essentiellement agonistique, est l’imposition du livre dans des espaces soumis par la force. D\u00e8s lors, le livre y appara\u00eet \u00e0 la fois comme le symbole et l’outil privil\u00e9gi\u00e9 de cette domination. Et, dans un renversement paradoxal, le livre devient aussi le centre de toutes les luttes pour l’autod\u00e9termination et l’expression de la libert\u00e9 (Senghor, C\u00e9saire). Il acquiert ainsi le statut de pharmakon<\/em> ; \u00e0 la fois poison et rem\u00e8de. Il n\u2019est sans doute pas anodin que la fondation Michalski ait intitul\u00e9 son festival \u00ab rencontres des litt\u00e9ratures autour du monde \u00bb Bibliotopia <\/em><\/a>et nous invite \u00e0 \u00ab partager des regards engag\u00e9s sur la soci\u00e9t\u00e9, conjuguer le r\u00e9el et l\u2019imaginaire, d\u00e9battre du r\u00f4le de l\u2019\u00e9crivain au c\u0153ur du contemporain et c\u00e9l\u00e9brer la litt\u00e9rature comme prise de risque \u00bb. Cette probl\u00e9matique fait \u00e9chos aux mouvements sociaux et politiques qui depuis les printemps arabes jusqu’\u00e0 la r\u00e9volte des Libanais tente d’inventer une citoyennet\u00e9 arrach\u00e9e \u00e0 la logique pr\u00e9datrice des \u00e9lites autoproclam\u00e9es. La l\u00e9gitimit\u00e9 de celles-ci, souvent fond\u00e9e sur la participation aux luttes contre la colonisation et le \u00ab n\u00e9o-colonialisme \u00bb ou sur l’inscription dans un livre sacr\u00e9, est partout mise en question. Des communaut\u00e9s autrefois s\u00e9par\u00e9es par leurs appartenances religieuses semblent vouloir sortir du livre par les livres ou par les nouveaux supports de communication. De fait, les r\u00e9seaux sociaux, tout en privil\u00e9giant l’audiovisuel, ne reposent-ils pas sur la prolif\u00e9ration des \u00e9crits ?<\/p>\nCentr\u00e9e sur le livre, cette r\u00e9flexion pourra donc \u00eatre \u00e9largie aux rapports \u00e0 l\u2019\u00e9crit, aux processus d\u2019oralisation de l\u2019\u00e9crit (oraliture<\/em> ou lecture \u00e0 haute voix) et au paradoxe d\u2019une \u00ab phonie \u00bb (francophonie, par exemple) qui se manifeste surtout comme une \u00ab graphie \u00bb. En effet, l\u2019appartenance \u00e0 l\u2019espace francophone ne se d\u00e9finit-elle pas surtout comme appartenance \u00e0 un cadre scripturaire dans lequel \u00e9crire en fran\u00e7ais devient le seul moyen pour les anciens colonis\u00e9s et leurs descendants de se faire \u00ab entendre \u00bb ? Existe-t-il des alternatives \u00e0 cette \u00ab inscription \u00bb ?<\/p>\nAxes de r\u00e9flexion envisag\u00e9s<\/h3>\n\nPr\u00e9sence et statut de l\u2019\u00e9criture de part et d\u2019autre de la M\u00e9diterran\u00e9e<\/li>\nStatuts du livre et livres substituts aux Livres sacr\u00e9s<\/li>\nModes de diffusion<\/li>\nLa question de la langue (langues \u00ab coloniales \u00bb versus langues \u00ab locales \u00bb)<\/li>\nCr\u00e9olisation et autres \u00ab hybridations \u00bb<\/li>\nLivres\/ images\/sc\u00e8ne (beaux livres, livres de photographies, livres audio, livres num\u00e9riques, adaptation \u00e0 l\u2019\u00e9cran ou \u00e0 la sc\u00e8ne)<\/li>\nExp\u00e9riences de lecteur (rapports personnels au support mat\u00e9riel ou digital)<\/li>\nLe livre violent\u00e9 ? (censure, biblioclasme, interventions artistiques…)<\/li>\nLe livre f\u00e9tichis\u00e9 ? (rituels et pratiques magiques en lien avec le livre)<\/li>\n<\/ol>\nModalit\u00e9s de contribution<\/h2>\nDate butoir pour l’envoi de votre article : 30 janvier 2021\n<\/strong>D\u00e9lib\u00e9ration et r\u00e9ponse du comit\u00e9 de lecture : fin f\u00e9vrier 2021\nMise en ligne : Printemps 2021<\/p>\nFiche technique d’engagement de proposition de l’article de l’auteur(e)<\/p>\nNom :\nPr\u00e9noms :\nAdresse \u00e9lectronique :\nTitre ( m\u00eame provisoire de l’article) :\nR\u00e9sum\u00e9 ( en dix lignes) :\nPr\u00e9sentation de l’auteur(e) :\nPublication (num\u00e9rique<\/em>), \u00e0 partir du volume 82\/2021<\/p>\nResponsables scientifiques<\/h2>\n\nMomar D\u00e9sir\u00e9 Kane\/Enseignant-chercheur-Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/li>\nBeno\u00eet Tane\/Enseignant-chercheur-Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/li>\nHanane Essaydi\/Enseignante-chercheuse-Universit\u00e9 Cadi Ayyad Marrakech<\/li>\n<\/ul>\nContact avec la r\u00e9daction : revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire :\n<\/em><\/p>\nMohammed Habib Samrakandi : habib.samrakandi@free.fr<\/a>\nAdresse professionnelle : Service Arts et Cultures du CIAM\nUniversit\u00e9 de Toulouse2-Jean Jaur\u00e8s -5, All\u00e9es Antonio Machado-31058 Toulouse-cedex 09 habib.samrakandi@univ-tlse2.fr <\/a><\/p>\nContact avec l’\u00e9quipe scientifique : momar.d.kane@orange.fr<\/a><\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nArts<\/span><\/a><\/li>\nPatrimoine<\/span><\/a><\/li>\nRepr\u00e9sentation<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 10 d\u00e9cembre 2020 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Information, documents et \u00e9critures M\u00e9diations m\u00e9morielles, culturelles et patrimoniales R\u00e9ponse attendue pour le 30\/01\/2021 Type […]<\/p>\n","protected":false},"author":781,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[350,193,86],"thematique":[40,38],"sfsic":[],"class_list":["post-15218","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-arts","tag-patrimoine","tag-representation","thematique-information-documents-et-ecritures","thematique-mediations-memorielles-culturelles-et-patrimoniales","wp-sticky"],"acf":[],"yoast_head":"\nBibliopolis \/ bibliotopies<\/title>\n<meta name=\"description\" content=\"La revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire lance son appel \u00e0 article pour son num\u00e9ro 82, intitul\u00e9 "Bibliopolis \/ bibliotopies. 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Sacr\u00e9 ou profane, lu ou appris par c\u0153ur, transform\u00e9 en amulette ou tr\u00f4nant dans la vitrine d\u2019une librairie et exhibant un prix qui le rend parfois inaccessible au public auquel il est destin\u00e9, le livre poss\u00e8de-t-il et exerce-t-il encore un pouvoir sur nos vies et dans notre imaginaire ? Par quels biais cet objet qui ne semble exister que pour permettre la circulation des id\u00e9es ou la relation spirituelle peut-il mettre en avant sa propre mat\u00e9rialit\u00e9 ? Cette mat\u00e9rialit\u00e9 n\u2019est-elle pas le support autant des cultes vou\u00e9s au livre que des agressions et des d\u00e9tournements dont il peut faire l\u2019objet ? Quels rapports entretenons-nous avec le support papier \u00e0 l\u2019heure de la digitalisation pr\u00e9tendument universelle ?<\/p>\n
Telles sont les questions dont il nous faudra partir pour r\u00e9fl\u00e9chir sur pr\u00e9sence et la puissance du livre au nord et au sud de la M\u00e9diterran\u00e9e.<\/p>\n
Ces questions sont en effet au c\u0153ur de nombreuses recherches universitaires actuelles, r\u00e9centes ou en cours. Pour ne citer que quelques exemples fran\u00e7ais, en seraient significatifs les volumes publi\u00e9s dans la collection \u00ab livre et soci\u00e9t\u00e9 \u00bb des Presses universitaires de Paris-Ouest (Le Livre au corps<\/em>, Alain Milon et Marc Perleman, 2012), des num\u00e9ros de la revue en ligne Komodo21 (La Fin du livre : une histoire sans fin<\/em>, Florence Th\u00e9rond dir., Komodo 21<\/a>, n\u00b03, 2015), le projet \u00ab Biblioclasmes \u00bb inaugur\u00e9 par deux centres de recherches de l\u2019UT2J (LLA CREATIS, Beno\u00eet Tane, et PLh, Marine Le Bail)…<\/p>\nQuelles sp\u00e9cificit\u00e9s ces questions pr\u00e9sentent-elles dans l\u2019espace m\u00e9diterran\u00e9en ?<\/p>\nCet espace est, en effet, celui des civilisations du livre. <\/em>C’est \u00e0 Ath\u00e8nes que Platon, le premier, <\/em>a transf\u00e9r\u00e9 un id\u00e9al politique contrari\u00e9 par les faits dans l’espace utopique du livre (Platon, La R\u00e9publique<\/em>). Cette inscription d’un id\u00e9al de citoyennet\u00e9 dans le livre permet de le transf\u00e9rer aux g\u00e9n\u00e9rations suivantes gr\u00e2ce \u00e0 la \u00ab diff\u00e9rance \u00bb que permet ce support (Derrida). Depuis, le livre constitue le lieu par excellence de la m\u00e9ditation du sujet sur lui-m\u00eame et sur le monde ; le lieu o\u00f9 les enjeux sociaux et politiques sont pris en charge, dramatis\u00e9s, fictionnalis\u00e9s ou \u00ab \u00e9labor\u00e9s \u00bb intellectuellement. En un mot, une bibliopolis<\/em>, une R\u00e9publique du livre. En effet, le livre n’est-il pas ce support d’enregistrement qui permet de rompre la barri\u00e8re du temps et de l’espace ? De rendre disponible aux g\u00e9n\u00e9rations futures un projet de citoyennet\u00e9 que la situation politique de l’\u00e9poque rend irr\u00e9alisable ? De fonder en raison la cit\u00e9 et la citoyennet\u00e9 ? De fa\u00e7on souvent implicite, telle semble \u00eatre aussi la probl\u00e9matique centrale au c\u0153ur des \u0153uvres des Africains et de celles de la diaspora africaine dans le monde. Il s’agit souvent de partir d’un constat d’\u00e9chec, reli\u00e9 \u00e0 une probl\u00e9matique postcoloniale, pour interroger les conditions d’une citoyennet\u00e9, l’inscription probl\u00e9matique dans une cit\u00e9 qui ne parvient jamais \u00e0 se constituer comme telle. D\u00e8s lors, on peut se demander si la citoyennet\u00e9 envisag\u00e9e ou r\u00eav\u00e9e n’est pas condamn\u00e9e \u00e0 n’appara\u00eetre que dans les livres dont elle impr\u00e8gne la trame narrative et d\u00e9termine la psychologie des personnages. Il s’agirait alors d’une cit\u00e9 virtuelle, une sorte d’Atlantide, que la r\u00e9alit\u00e9 g\u00e9opolitique submerge \u00e0 chaque fois et qui survit dans et par le livre, une bibliopolis<\/em> au sens \u00ab utopique \u00bb du terme. Pr\u00e9cisons cependant que le vocable bibliopolis <\/em>n’est pas un v\u00e9rirable n\u00e9ologisme compos\u00e9 \u00e0 partir de \u00ab biblio \u00bb, le livre, et de \u00ab polis \u00bb, la cit\u00e9. De fait, selon Fr\u00e9d\u00e9ric Barbier (2012), le terme existe au Moyen-\u00c2ge et d\u00e9signe le libraire au sens de \u00ab celui qui r\u00e9pand les livres \u00bb.<\/p>\nOn pourrait m\u00eame parler de bibliotopie<\/em> pour d\u00e9signer de fa\u00e7on synth\u00e9tique les rapports du livre \u00e0 l’espace (g\u00e9ographique, culturel et imaginaire). L’inscription du livre dans l’espace et dans des pratiques elles-m\u00eames associ\u00e9es \u00e0 leurs espaces (linguistiques et culturels), et notamment dans les espaces francophones, ferait de la M\u00e9diterran\u00e9e un exemple privil\u00e9gi\u00e9, quasi matriciel. Cependant, ce qui s’est jou\u00e9 dans cette matrice se r\u00e9p\u00e8te loin de la source, v\u00e9hicul\u00e9 \u00e0 travers la mise en relation brutale entre des pays d’Afrique subsaharienne et l’Europe, par exemple. En effet, la pr\u00e9sence du livre ne va pas toujours de soi. Une des cons\u00e9quences de cette rencontre et de son caract\u00e8re essentiellement agonistique, est l’imposition du livre dans des espaces soumis par la force. D\u00e8s lors, le livre y appara\u00eet \u00e0 la fois comme le symbole et l’outil privil\u00e9gi\u00e9 de cette domination. Et, dans un renversement paradoxal, le livre devient aussi le centre de toutes les luttes pour l’autod\u00e9termination et l’expression de la libert\u00e9 (Senghor, C\u00e9saire). Il acquiert ainsi le statut de pharmakon<\/em> ; \u00e0 la fois poison et rem\u00e8de. Il n\u2019est sans doute pas anodin que la fondation Michalski ait intitul\u00e9 son festival \u00ab rencontres des litt\u00e9ratures autour du monde \u00bb Bibliotopia <\/em><\/a>et nous invite \u00e0 \u00ab partager des regards engag\u00e9s sur la soci\u00e9t\u00e9, conjuguer le r\u00e9el et l\u2019imaginaire, d\u00e9battre du r\u00f4le de l\u2019\u00e9crivain au c\u0153ur du contemporain et c\u00e9l\u00e9brer la litt\u00e9rature comme prise de risque \u00bb. Cette probl\u00e9matique fait \u00e9chos aux mouvements sociaux et politiques qui depuis les printemps arabes jusqu’\u00e0 la r\u00e9volte des Libanais tente d’inventer une citoyennet\u00e9 arrach\u00e9e \u00e0 la logique pr\u00e9datrice des \u00e9lites autoproclam\u00e9es. La l\u00e9gitimit\u00e9 de celles-ci, souvent fond\u00e9e sur la participation aux luttes contre la colonisation et le \u00ab n\u00e9o-colonialisme \u00bb ou sur l’inscription dans un livre sacr\u00e9, est partout mise en question. Des communaut\u00e9s autrefois s\u00e9par\u00e9es par leurs appartenances religieuses semblent vouloir sortir du livre par les livres ou par les nouveaux supports de communication. De fait, les r\u00e9seaux sociaux, tout en privil\u00e9giant l’audiovisuel, ne reposent-ils pas sur la prolif\u00e9ration des \u00e9crits ?<\/p>\nCentr\u00e9e sur le livre, cette r\u00e9flexion pourra donc \u00eatre \u00e9largie aux rapports \u00e0 l\u2019\u00e9crit, aux processus d\u2019oralisation de l\u2019\u00e9crit (oraliture<\/em> ou lecture \u00e0 haute voix) et au paradoxe d\u2019une \u00ab phonie \u00bb (francophonie, par exemple) qui se manifeste surtout comme une \u00ab graphie \u00bb. En effet, l\u2019appartenance \u00e0 l\u2019espace francophone ne se d\u00e9finit-elle pas surtout comme appartenance \u00e0 un cadre scripturaire dans lequel \u00e9crire en fran\u00e7ais devient le seul moyen pour les anciens colonis\u00e9s et leurs descendants de se faire \u00ab entendre \u00bb ? Existe-t-il des alternatives \u00e0 cette \u00ab inscription \u00bb ?<\/p>\nAxes de r\u00e9flexion envisag\u00e9s<\/h3>\n\nPr\u00e9sence et statut de l\u2019\u00e9criture de part et d\u2019autre de la M\u00e9diterran\u00e9e<\/li>\nStatuts du livre et livres substituts aux Livres sacr\u00e9s<\/li>\nModes de diffusion<\/li>\nLa question de la langue (langues \u00ab coloniales \u00bb versus langues \u00ab locales \u00bb)<\/li>\nCr\u00e9olisation et autres \u00ab hybridations \u00bb<\/li>\nLivres\/ images\/sc\u00e8ne (beaux livres, livres de photographies, livres audio, livres num\u00e9riques, adaptation \u00e0 l\u2019\u00e9cran ou \u00e0 la sc\u00e8ne)<\/li>\nExp\u00e9riences de lecteur (rapports personnels au support mat\u00e9riel ou digital)<\/li>\nLe livre violent\u00e9 ? (censure, biblioclasme, interventions artistiques…)<\/li>\nLe livre f\u00e9tichis\u00e9 ? (rituels et pratiques magiques en lien avec le livre)<\/li>\n<\/ol>\nModalit\u00e9s de contribution<\/h2>\nDate butoir pour l’envoi de votre article : 30 janvier 2021\n<\/strong>D\u00e9lib\u00e9ration et r\u00e9ponse du comit\u00e9 de lecture : fin f\u00e9vrier 2021\nMise en ligne : Printemps 2021<\/p>\nFiche technique d’engagement de proposition de l’article de l’auteur(e)<\/p>\nNom :\nPr\u00e9noms :\nAdresse \u00e9lectronique :\nTitre ( m\u00eame provisoire de l’article) :\nR\u00e9sum\u00e9 ( en dix lignes) :\nPr\u00e9sentation de l’auteur(e) :\nPublication (num\u00e9rique<\/em>), \u00e0 partir du volume 82\/2021<\/p>\nResponsables scientifiques<\/h2>\n\nMomar D\u00e9sir\u00e9 Kane\/Enseignant-chercheur-Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/li>\nBeno\u00eet Tane\/Enseignant-chercheur-Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/li>\nHanane Essaydi\/Enseignante-chercheuse-Universit\u00e9 Cadi Ayyad Marrakech<\/li>\n<\/ul>\nContact avec la r\u00e9daction : revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire :\n<\/em><\/p>\nMohammed Habib Samrakandi : habib.samrakandi@free.fr<\/a>\nAdresse professionnelle : Service Arts et Cultures du CIAM\nUniversit\u00e9 de Toulouse2-Jean Jaur\u00e8s -5, All\u00e9es Antonio Machado-31058 Toulouse-cedex 09 habib.samrakandi@univ-tlse2.fr <\/a><\/p>\nContact avec l’\u00e9quipe scientifique : momar.d.kane@orange.fr<\/a><\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nArts<\/span><\/a><\/li>\nPatrimoine<\/span><\/a><\/li>\nRepr\u00e9sentation<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 10 d\u00e9cembre 2020 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Information, documents et \u00e9critures M\u00e9diations m\u00e9morielles, culturelles et patrimoniales R\u00e9ponse attendue pour le 30\/01\/2021 Type […]<\/p>\n","protected":false},"author":781,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[350,193,86],"thematique":[40,38],"sfsic":[],"class_list":["post-15218","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-arts","tag-patrimoine","tag-representation","thematique-information-documents-et-ecritures","thematique-mediations-memorielles-culturelles-et-patrimoniales","wp-sticky"],"acf":[],"yoast_head":"\nBibliopolis \/ bibliotopies<\/title>\n<meta name=\"description\" content=\"La revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire lance son appel \u00e0 article pour son num\u00e9ro 82, intitul\u00e9 "Bibliopolis \/ bibliotopies. 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Quelles sp\u00e9cificit\u00e9s ces questions pr\u00e9sentent-elles dans l\u2019espace m\u00e9diterran\u00e9en ?<\/p>\n
Cet espace est, en effet, celui des civilisations du livre. <\/em>C’est \u00e0 Ath\u00e8nes que Platon, le premier, <\/em>a transf\u00e9r\u00e9 un id\u00e9al politique contrari\u00e9 par les faits dans l’espace utopique du livre (Platon, La R\u00e9publique<\/em>). Cette inscription d’un id\u00e9al de citoyennet\u00e9 dans le livre permet de le transf\u00e9rer aux g\u00e9n\u00e9rations suivantes gr\u00e2ce \u00e0 la \u00ab diff\u00e9rance \u00bb que permet ce support (Derrida). Depuis, le livre constitue le lieu par excellence de la m\u00e9ditation du sujet sur lui-m\u00eame et sur le monde ; le lieu o\u00f9 les enjeux sociaux et politiques sont pris en charge, dramatis\u00e9s, fictionnalis\u00e9s ou \u00ab \u00e9labor\u00e9s \u00bb intellectuellement. En un mot, une bibliopolis<\/em>, une R\u00e9publique du livre. En effet, le livre n’est-il pas ce support d’enregistrement qui permet de rompre la barri\u00e8re du temps et de l’espace ? De rendre disponible aux g\u00e9n\u00e9rations futures un projet de citoyennet\u00e9 que la situation politique de l’\u00e9poque rend irr\u00e9alisable ? De fonder en raison la cit\u00e9 et la citoyennet\u00e9 ? De fa\u00e7on souvent implicite, telle semble \u00eatre aussi la probl\u00e9matique centrale au c\u0153ur des \u0153uvres des Africains et de celles de la diaspora africaine dans le monde. Il s’agit souvent de partir d’un constat d’\u00e9chec, reli\u00e9 \u00e0 une probl\u00e9matique postcoloniale, pour interroger les conditions d’une citoyennet\u00e9, l’inscription probl\u00e9matique dans une cit\u00e9 qui ne parvient jamais \u00e0 se constituer comme telle. D\u00e8s lors, on peut se demander si la citoyennet\u00e9 envisag\u00e9e ou r\u00eav\u00e9e n’est pas condamn\u00e9e \u00e0 n’appara\u00eetre que dans les livres dont elle impr\u00e8gne la trame narrative et d\u00e9termine la psychologie des personnages. Il s’agirait alors d’une cit\u00e9 virtuelle, une sorte d’Atlantide, que la r\u00e9alit\u00e9 g\u00e9opolitique submerge \u00e0 chaque fois et qui survit dans et par le livre, une bibliopolis<\/em> au sens \u00ab utopique \u00bb du terme. Pr\u00e9cisons cependant que le vocable bibliopolis <\/em>n’est pas un v\u00e9rirable n\u00e9ologisme compos\u00e9 \u00e0 partir de \u00ab biblio \u00bb, le livre, et de \u00ab polis \u00bb, la cit\u00e9. De fait, selon Fr\u00e9d\u00e9ric Barbier (2012), le terme existe au Moyen-\u00c2ge et d\u00e9signe le libraire au sens de \u00ab celui qui r\u00e9pand les livres \u00bb.<\/p>\nOn pourrait m\u00eame parler de bibliotopie<\/em> pour d\u00e9signer de fa\u00e7on synth\u00e9tique les rapports du livre \u00e0 l’espace (g\u00e9ographique, culturel et imaginaire). L’inscription du livre dans l’espace et dans des pratiques elles-m\u00eames associ\u00e9es \u00e0 leurs espaces (linguistiques et culturels), et notamment dans les espaces francophones, ferait de la M\u00e9diterran\u00e9e un exemple privil\u00e9gi\u00e9, quasi matriciel. Cependant, ce qui s’est jou\u00e9 dans cette matrice se r\u00e9p\u00e8te loin de la source, v\u00e9hicul\u00e9 \u00e0 travers la mise en relation brutale entre des pays d’Afrique subsaharienne et l’Europe, par exemple. En effet, la pr\u00e9sence du livre ne va pas toujours de soi. Une des cons\u00e9quences de cette rencontre et de son caract\u00e8re essentiellement agonistique, est l’imposition du livre dans des espaces soumis par la force. D\u00e8s lors, le livre y appara\u00eet \u00e0 la fois comme le symbole et l’outil privil\u00e9gi\u00e9 de cette domination. Et, dans un renversement paradoxal, le livre devient aussi le centre de toutes les luttes pour l’autod\u00e9termination et l’expression de la libert\u00e9 (Senghor, C\u00e9saire). Il acquiert ainsi le statut de pharmakon<\/em> ; \u00e0 la fois poison et rem\u00e8de. Il n\u2019est sans doute pas anodin que la fondation Michalski ait intitul\u00e9 son festival \u00ab rencontres des litt\u00e9ratures autour du monde \u00bb Bibliotopia <\/em><\/a>et nous invite \u00e0 \u00ab partager des regards engag\u00e9s sur la soci\u00e9t\u00e9, conjuguer le r\u00e9el et l\u2019imaginaire, d\u00e9battre du r\u00f4le de l\u2019\u00e9crivain au c\u0153ur du contemporain et c\u00e9l\u00e9brer la litt\u00e9rature comme prise de risque \u00bb. Cette probl\u00e9matique fait \u00e9chos aux mouvements sociaux et politiques qui depuis les printemps arabes jusqu’\u00e0 la r\u00e9volte des Libanais tente d’inventer une citoyennet\u00e9 arrach\u00e9e \u00e0 la logique pr\u00e9datrice des \u00e9lites autoproclam\u00e9es. La l\u00e9gitimit\u00e9 de celles-ci, souvent fond\u00e9e sur la participation aux luttes contre la colonisation et le \u00ab n\u00e9o-colonialisme \u00bb ou sur l’inscription dans un livre sacr\u00e9, est partout mise en question. Des communaut\u00e9s autrefois s\u00e9par\u00e9es par leurs appartenances religieuses semblent vouloir sortir du livre par les livres ou par les nouveaux supports de communication. De fait, les r\u00e9seaux sociaux, tout en privil\u00e9giant l’audiovisuel, ne reposent-ils pas sur la prolif\u00e9ration des \u00e9crits ?<\/p>\nCentr\u00e9e sur le livre, cette r\u00e9flexion pourra donc \u00eatre \u00e9largie aux rapports \u00e0 l\u2019\u00e9crit, aux processus d\u2019oralisation de l\u2019\u00e9crit (oraliture<\/em> ou lecture \u00e0 haute voix) et au paradoxe d\u2019une \u00ab phonie \u00bb (francophonie, par exemple) qui se manifeste surtout comme une \u00ab graphie \u00bb. En effet, l\u2019appartenance \u00e0 l\u2019espace francophone ne se d\u00e9finit-elle pas surtout comme appartenance \u00e0 un cadre scripturaire dans lequel \u00e9crire en fran\u00e7ais devient le seul moyen pour les anciens colonis\u00e9s et leurs descendants de se faire \u00ab entendre \u00bb ? Existe-t-il des alternatives \u00e0 cette \u00ab inscription \u00bb ?<\/p>\nAxes de r\u00e9flexion envisag\u00e9s<\/h3>\n\nPr\u00e9sence et statut de l\u2019\u00e9criture de part et d\u2019autre de la M\u00e9diterran\u00e9e<\/li>\nStatuts du livre et livres substituts aux Livres sacr\u00e9s<\/li>\nModes de diffusion<\/li>\nLa question de la langue (langues \u00ab coloniales \u00bb versus langues \u00ab locales \u00bb)<\/li>\nCr\u00e9olisation et autres \u00ab hybridations \u00bb<\/li>\nLivres\/ images\/sc\u00e8ne (beaux livres, livres de photographies, livres audio, livres num\u00e9riques, adaptation \u00e0 l\u2019\u00e9cran ou \u00e0 la sc\u00e8ne)<\/li>\nExp\u00e9riences de lecteur (rapports personnels au support mat\u00e9riel ou digital)<\/li>\nLe livre violent\u00e9 ? (censure, biblioclasme, interventions artistiques…)<\/li>\nLe livre f\u00e9tichis\u00e9 ? (rituels et pratiques magiques en lien avec le livre)<\/li>\n<\/ol>\nModalit\u00e9s de contribution<\/h2>\nDate butoir pour l’envoi de votre article : 30 janvier 2021\n<\/strong>D\u00e9lib\u00e9ration et r\u00e9ponse du comit\u00e9 de lecture : fin f\u00e9vrier 2021\nMise en ligne : Printemps 2021<\/p>\nFiche technique d’engagement de proposition de l’article de l’auteur(e)<\/p>\nNom :\nPr\u00e9noms :\nAdresse \u00e9lectronique :\nTitre ( m\u00eame provisoire de l’article) :\nR\u00e9sum\u00e9 ( en dix lignes) :\nPr\u00e9sentation de l’auteur(e) :\nPublication (num\u00e9rique<\/em>), \u00e0 partir du volume 82\/2021<\/p>\nResponsables scientifiques<\/h2>\n\nMomar D\u00e9sir\u00e9 Kane\/Enseignant-chercheur-Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/li>\nBeno\u00eet Tane\/Enseignant-chercheur-Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/li>\nHanane Essaydi\/Enseignante-chercheuse-Universit\u00e9 Cadi Ayyad Marrakech<\/li>\n<\/ul>\nContact avec la r\u00e9daction : revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire :\n<\/em><\/p>\nMohammed Habib Samrakandi : habib.samrakandi@free.fr<\/a>\nAdresse professionnelle : Service Arts et Cultures du CIAM\nUniversit\u00e9 de Toulouse2-Jean Jaur\u00e8s -5, All\u00e9es Antonio Machado-31058 Toulouse-cedex 09 habib.samrakandi@univ-tlse2.fr <\/a><\/p>\nContact avec l’\u00e9quipe scientifique : momar.d.kane@orange.fr<\/a><\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nArts<\/span><\/a><\/li>\nPatrimoine<\/span><\/a><\/li>\nRepr\u00e9sentation<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 10 d\u00e9cembre 2020 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Information, documents et \u00e9critures M\u00e9diations m\u00e9morielles, culturelles et patrimoniales R\u00e9ponse attendue pour le 30\/01\/2021 Type […]<\/p>\n","protected":false},"author":781,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[350,193,86],"thematique":[40,38],"sfsic":[],"class_list":["post-15218","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-arts","tag-patrimoine","tag-representation","thematique-information-documents-et-ecritures","thematique-mediations-memorielles-culturelles-et-patrimoniales","wp-sticky"],"acf":[],"yoast_head":"\nBibliopolis \/ bibliotopies<\/title>\n<meta name=\"description\" content=\"La revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire lance son appel \u00e0 article pour son num\u00e9ro 82, intitul\u00e9 "Bibliopolis \/ bibliotopies. 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On pourrait m\u00eame parler de bibliotopie<\/em> pour d\u00e9signer de fa\u00e7on synth\u00e9tique les rapports du livre \u00e0 l’espace (g\u00e9ographique, culturel et imaginaire). L’inscription du livre dans l’espace et dans des pratiques elles-m\u00eames associ\u00e9es \u00e0 leurs espaces (linguistiques et culturels), et notamment dans les espaces francophones, ferait de la M\u00e9diterran\u00e9e un exemple privil\u00e9gi\u00e9, quasi matriciel. Cependant, ce qui s’est jou\u00e9 dans cette matrice se r\u00e9p\u00e8te loin de la source, v\u00e9hicul\u00e9 \u00e0 travers la mise en relation brutale entre des pays d’Afrique subsaharienne et l’Europe, par exemple. En effet, la pr\u00e9sence du livre ne va pas toujours de soi. Une des cons\u00e9quences de cette rencontre et de son caract\u00e8re essentiellement agonistique, est l’imposition du livre dans des espaces soumis par la force. D\u00e8s lors, le livre y appara\u00eet \u00e0 la fois comme le symbole et l’outil privil\u00e9gi\u00e9 de cette domination. Et, dans un renversement paradoxal, le livre devient aussi le centre de toutes les luttes pour l’autod\u00e9termination et l’expression de la libert\u00e9 (Senghor, C\u00e9saire). Il acquiert ainsi le statut de pharmakon<\/em> ; \u00e0 la fois poison et rem\u00e8de. Il n\u2019est sans doute pas anodin que la fondation Michalski ait intitul\u00e9 son festival \u00ab rencontres des litt\u00e9ratures autour du monde \u00bb Bibliotopia <\/em><\/a>et nous invite \u00e0 \u00ab partager des regards engag\u00e9s sur la soci\u00e9t\u00e9, conjuguer le r\u00e9el et l\u2019imaginaire, d\u00e9battre du r\u00f4le de l\u2019\u00e9crivain au c\u0153ur du contemporain et c\u00e9l\u00e9brer la litt\u00e9rature comme prise de risque \u00bb. Cette probl\u00e9matique fait \u00e9chos aux mouvements sociaux et politiques qui depuis les printemps arabes jusqu’\u00e0 la r\u00e9volte des Libanais tente d’inventer une citoyennet\u00e9 arrach\u00e9e \u00e0 la logique pr\u00e9datrice des \u00e9lites autoproclam\u00e9es. La l\u00e9gitimit\u00e9 de celles-ci, souvent fond\u00e9e sur la participation aux luttes contre la colonisation et le \u00ab n\u00e9o-colonialisme \u00bb ou sur l’inscription dans un livre sacr\u00e9, est partout mise en question. Des communaut\u00e9s autrefois s\u00e9par\u00e9es par leurs appartenances religieuses semblent vouloir sortir du livre par les livres ou par les nouveaux supports de communication. De fait, les r\u00e9seaux sociaux, tout en privil\u00e9giant l’audiovisuel, ne reposent-ils pas sur la prolif\u00e9ration des \u00e9crits ?<\/p>\nCentr\u00e9e sur le livre, cette r\u00e9flexion pourra donc \u00eatre \u00e9largie aux rapports \u00e0 l\u2019\u00e9crit, aux processus d\u2019oralisation de l\u2019\u00e9crit (oraliture<\/em> ou lecture \u00e0 haute voix) et au paradoxe d\u2019une \u00ab phonie \u00bb (francophonie, par exemple) qui se manifeste surtout comme une \u00ab graphie \u00bb. En effet, l\u2019appartenance \u00e0 l\u2019espace francophone ne se d\u00e9finit-elle pas surtout comme appartenance \u00e0 un cadre scripturaire dans lequel \u00e9crire en fran\u00e7ais devient le seul moyen pour les anciens colonis\u00e9s et leurs descendants de se faire \u00ab entendre \u00bb ? Existe-t-il des alternatives \u00e0 cette \u00ab inscription \u00bb ?<\/p>\nAxes de r\u00e9flexion envisag\u00e9s<\/h3>\n\nPr\u00e9sence et statut de l\u2019\u00e9criture de part et d\u2019autre de la M\u00e9diterran\u00e9e<\/li>\nStatuts du livre et livres substituts aux Livres sacr\u00e9s<\/li>\nModes de diffusion<\/li>\nLa question de la langue (langues \u00ab coloniales \u00bb versus langues \u00ab locales \u00bb)<\/li>\nCr\u00e9olisation et autres \u00ab hybridations \u00bb<\/li>\nLivres\/ images\/sc\u00e8ne (beaux livres, livres de photographies, livres audio, livres num\u00e9riques, adaptation \u00e0 l\u2019\u00e9cran ou \u00e0 la sc\u00e8ne)<\/li>\nExp\u00e9riences de lecteur (rapports personnels au support mat\u00e9riel ou digital)<\/li>\nLe livre violent\u00e9 ? (censure, biblioclasme, interventions artistiques…)<\/li>\nLe livre f\u00e9tichis\u00e9 ? (rituels et pratiques magiques en lien avec le livre)<\/li>\n<\/ol>\nModalit\u00e9s de contribution<\/h2>\nDate butoir pour l’envoi de votre article : 30 janvier 2021\n<\/strong>D\u00e9lib\u00e9ration et r\u00e9ponse du comit\u00e9 de lecture : fin f\u00e9vrier 2021\nMise en ligne : Printemps 2021<\/p>\nFiche technique d’engagement de proposition de l’article de l’auteur(e)<\/p>\nNom :\nPr\u00e9noms :\nAdresse \u00e9lectronique :\nTitre ( m\u00eame provisoire de l’article) :\nR\u00e9sum\u00e9 ( en dix lignes) :\nPr\u00e9sentation de l’auteur(e) :\nPublication (num\u00e9rique<\/em>), \u00e0 partir du volume 82\/2021<\/p>\nResponsables scientifiques<\/h2>\n\nMomar D\u00e9sir\u00e9 Kane\/Enseignant-chercheur-Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/li>\nBeno\u00eet Tane\/Enseignant-chercheur-Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/li>\nHanane Essaydi\/Enseignante-chercheuse-Universit\u00e9 Cadi Ayyad Marrakech<\/li>\n<\/ul>\nContact avec la r\u00e9daction : revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire :\n<\/em><\/p>\nMohammed Habib Samrakandi : habib.samrakandi@free.fr<\/a>\nAdresse professionnelle : Service Arts et Cultures du CIAM\nUniversit\u00e9 de Toulouse2-Jean Jaur\u00e8s -5, All\u00e9es Antonio Machado-31058 Toulouse-cedex 09 habib.samrakandi@univ-tlse2.fr <\/a><\/p>\nContact avec l’\u00e9quipe scientifique : momar.d.kane@orange.fr<\/a><\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nArts<\/span><\/a><\/li>\nPatrimoine<\/span><\/a><\/li>\nRepr\u00e9sentation<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 10 d\u00e9cembre 2020 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Information, documents et \u00e9critures M\u00e9diations m\u00e9morielles, culturelles et patrimoniales R\u00e9ponse attendue pour le 30\/01\/2021 Type […]<\/p>\n","protected":false},"author":781,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[350,193,86],"thematique":[40,38],"sfsic":[],"class_list":["post-15218","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-arts","tag-patrimoine","tag-representation","thematique-information-documents-et-ecritures","thematique-mediations-memorielles-culturelles-et-patrimoniales","wp-sticky"],"acf":[],"yoast_head":"\nBibliopolis \/ bibliotopies<\/title>\n<meta name=\"description\" content=\"La revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire lance son appel \u00e0 article pour son num\u00e9ro 82, intitul\u00e9 "Bibliopolis \/ bibliotopies. Inscription du livre dans l\u2019espace g\u00e9ographique et culturel au nord et au sud de la M\u00e9diterran\u00e9e"\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.sfsic.org\/en\/aac-publication\/bibliopolis-bibliotopies\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Bibliopolis \/ bibliotopies\" \/>\n<meta property=\"og:description\" content=\"La revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire lance son appel \u00e0 article pour son num\u00e9ro 82, intitul\u00e9 "Bibliopolis \/ bibliotopies. 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Centr\u00e9e sur le livre, cette r\u00e9flexion pourra donc \u00eatre \u00e9largie aux rapports \u00e0 l\u2019\u00e9crit, aux processus d\u2019oralisation de l\u2019\u00e9crit (oraliture<\/em> ou lecture \u00e0 haute voix) et au paradoxe d\u2019une \u00ab phonie \u00bb (francophonie, par exemple) qui se manifeste surtout comme une \u00ab graphie \u00bb. En effet, l\u2019appartenance \u00e0 l\u2019espace francophone ne se d\u00e9finit-elle pas surtout comme appartenance \u00e0 un cadre scripturaire dans lequel \u00e9crire en fran\u00e7ais devient le seul moyen pour les anciens colonis\u00e9s et leurs descendants de se faire \u00ab entendre \u00bb ? Existe-t-il des alternatives \u00e0 cette \u00ab inscription \u00bb ?<\/p>\nAxes de r\u00e9flexion envisag\u00e9s<\/h3>\n\nPr\u00e9sence et statut de l\u2019\u00e9criture de part et d\u2019autre de la M\u00e9diterran\u00e9e<\/li>\nStatuts du livre et livres substituts aux Livres sacr\u00e9s<\/li>\nModes de diffusion<\/li>\nLa question de la langue (langues \u00ab coloniales \u00bb versus langues \u00ab locales \u00bb)<\/li>\nCr\u00e9olisation et autres \u00ab hybridations \u00bb<\/li>\nLivres\/ images\/sc\u00e8ne (beaux livres, livres de photographies, livres audio, livres num\u00e9riques, adaptation \u00e0 l\u2019\u00e9cran ou \u00e0 la sc\u00e8ne)<\/li>\nExp\u00e9riences de lecteur (rapports personnels au support mat\u00e9riel ou digital)<\/li>\nLe livre violent\u00e9 ? (censure, biblioclasme, interventions artistiques…)<\/li>\nLe livre f\u00e9tichis\u00e9 ? (rituels et pratiques magiques en lien avec le livre)<\/li>\n<\/ol>\nModalit\u00e9s de contribution<\/h2>\nDate butoir pour l’envoi de votre article : 30 janvier 2021\n<\/strong>D\u00e9lib\u00e9ration et r\u00e9ponse du comit\u00e9 de lecture : fin f\u00e9vrier 2021\nMise en ligne : Printemps 2021<\/p>\nFiche technique d’engagement de proposition de l’article de l’auteur(e)<\/p>\nNom :\nPr\u00e9noms :\nAdresse \u00e9lectronique :\nTitre ( m\u00eame provisoire de l’article) :\nR\u00e9sum\u00e9 ( en dix lignes) :\nPr\u00e9sentation de l’auteur(e) :\nPublication (num\u00e9rique<\/em>), \u00e0 partir du volume 82\/2021<\/p>\nResponsables scientifiques<\/h2>\n\nMomar D\u00e9sir\u00e9 Kane\/Enseignant-chercheur-Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/li>\nBeno\u00eet Tane\/Enseignant-chercheur-Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/li>\nHanane Essaydi\/Enseignante-chercheuse-Universit\u00e9 Cadi Ayyad Marrakech<\/li>\n<\/ul>\nContact avec la r\u00e9daction : revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire :\n<\/em><\/p>\nMohammed Habib Samrakandi : habib.samrakandi@free.fr<\/a>\nAdresse professionnelle : Service Arts et Cultures du CIAM\nUniversit\u00e9 de Toulouse2-Jean Jaur\u00e8s -5, All\u00e9es Antonio Machado-31058 Toulouse-cedex 09 habib.samrakandi@univ-tlse2.fr <\/a><\/p>\nContact avec l’\u00e9quipe scientifique : momar.d.kane@orange.fr<\/a><\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nArts<\/span><\/a><\/li>\nPatrimoine<\/span><\/a><\/li>\nRepr\u00e9sentation<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 10 d\u00e9cembre 2020 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Information, documents et \u00e9critures M\u00e9diations m\u00e9morielles, culturelles et patrimoniales R\u00e9ponse attendue pour le 30\/01\/2021 Type […]<\/p>\n","protected":false},"author":781,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[350,193,86],"thematique":[40,38],"sfsic":[],"class_list":["post-15218","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-arts","tag-patrimoine","tag-representation","thematique-information-documents-et-ecritures","thematique-mediations-memorielles-culturelles-et-patrimoniales","wp-sticky"],"acf":[],"yoast_head":"\nBibliopolis \/ bibliotopies<\/title>\n<meta name=\"description\" content=\"La revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire lance son appel \u00e0 article pour son num\u00e9ro 82, intitul\u00e9 "Bibliopolis \/ bibliotopies. 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Date butoir pour l’envoi de votre article : 30 janvier 2021\n<\/strong>D\u00e9lib\u00e9ration et r\u00e9ponse du comit\u00e9 de lecture : fin f\u00e9vrier 2021\nMise en ligne : Printemps 2021<\/p>\nFiche technique d’engagement de proposition de l’article de l’auteur(e)<\/p>\nNom :\nPr\u00e9noms :\nAdresse \u00e9lectronique :\nTitre ( m\u00eame provisoire de l’article) :\nR\u00e9sum\u00e9 ( en dix lignes) :\nPr\u00e9sentation de l’auteur(e) :\nPublication (num\u00e9rique<\/em>), \u00e0 partir du volume 82\/2021<\/p>\nResponsables scientifiques<\/h2>\n\nMomar D\u00e9sir\u00e9 Kane\/Enseignant-chercheur-Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/li>\nBeno\u00eet Tane\/Enseignant-chercheur-Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/li>\nHanane Essaydi\/Enseignante-chercheuse-Universit\u00e9 Cadi Ayyad Marrakech<\/li>\n<\/ul>\nContact avec la r\u00e9daction : revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire :\n<\/em><\/p>\nMohammed Habib Samrakandi : habib.samrakandi@free.fr<\/a>\nAdresse professionnelle : Service Arts et Cultures du CIAM\nUniversit\u00e9 de Toulouse2-Jean Jaur\u00e8s -5, All\u00e9es Antonio Machado-31058 Toulouse-cedex 09 habib.samrakandi@univ-tlse2.fr <\/a><\/p>\nContact avec l’\u00e9quipe scientifique : momar.d.kane@orange.fr<\/a><\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nArts<\/span><\/a><\/li>\nPatrimoine<\/span><\/a><\/li>\nRepr\u00e9sentation<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 10 d\u00e9cembre 2020 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Information, documents et \u00e9critures M\u00e9diations m\u00e9morielles, culturelles et patrimoniales R\u00e9ponse attendue pour le 30\/01\/2021 Type […]<\/p>\n","protected":false},"author":781,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[350,193,86],"thematique":[40,38],"sfsic":[],"class_list":["post-15218","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-arts","tag-patrimoine","tag-representation","thematique-information-documents-et-ecritures","thematique-mediations-memorielles-culturelles-et-patrimoniales","wp-sticky"],"acf":[],"yoast_head":"\nBibliopolis \/ bibliotopies<\/title>\n<meta name=\"description\" content=\"La revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire lance son appel \u00e0 article pour son num\u00e9ro 82, intitul\u00e9 "Bibliopolis \/ bibliotopies. 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Fiche technique d’engagement de proposition de l’article de l’auteur(e)<\/p>\n
Nom :\nPr\u00e9noms :\nAdresse \u00e9lectronique :\nTitre ( m\u00eame provisoire de l’article) :\nR\u00e9sum\u00e9 ( en dix lignes) :\nPr\u00e9sentation de l’auteur(e) :\nPublication (num\u00e9rique<\/em>), \u00e0 partir du volume 82\/2021<\/p>\nResponsables scientifiques<\/h2>\n\nMomar D\u00e9sir\u00e9 Kane\/Enseignant-chercheur-Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/li>\nBeno\u00eet Tane\/Enseignant-chercheur-Universit\u00e9 de Toulouse Jean Jaur\u00e8s<\/li>\nHanane Essaydi\/Enseignante-chercheuse-Universit\u00e9 Cadi Ayyad Marrakech<\/li>\n<\/ul>\nContact avec la r\u00e9daction : revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire :\n<\/em><\/p>\nMohammed Habib Samrakandi : habib.samrakandi@free.fr<\/a>\nAdresse professionnelle : Service Arts et Cultures du CIAM\nUniversit\u00e9 de Toulouse2-Jean Jaur\u00e8s -5, All\u00e9es Antonio Machado-31058 Toulouse-cedex 09 habib.samrakandi@univ-tlse2.fr <\/a><\/p>\nContact avec l’\u00e9quipe scientifique : momar.d.kane@orange.fr<\/a><\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nArts<\/span><\/a><\/li>\nPatrimoine<\/span><\/a><\/li>\nRepr\u00e9sentation<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 10 d\u00e9cembre 2020 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Information, documents et \u00e9critures M\u00e9diations m\u00e9morielles, culturelles et patrimoniales R\u00e9ponse attendue pour le 30\/01\/2021 Type […]<\/p>\n","protected":false},"author":781,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[350,193,86],"thematique":[40,38],"sfsic":[],"class_list":["post-15218","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-arts","tag-patrimoine","tag-representation","thematique-information-documents-et-ecritures","thematique-mediations-memorielles-culturelles-et-patrimoniales","wp-sticky"],"acf":[],"yoast_head":"\nBibliopolis \/ bibliotopies<\/title>\n<meta name=\"description\" content=\"La revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire lance son appel \u00e0 article pour son num\u00e9ro 82, intitul\u00e9 "Bibliopolis \/ bibliotopies. 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Contact avec la r\u00e9daction : revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire :\n<\/em><\/p>\nMohammed Habib Samrakandi : habib.samrakandi@free.fr<\/a>\nAdresse professionnelle : Service Arts et Cultures du CIAM\nUniversit\u00e9 de Toulouse2-Jean Jaur\u00e8s -5, All\u00e9es Antonio Machado-31058 Toulouse-cedex 09 habib.samrakandi@univ-tlse2.fr <\/a><\/p>\nContact avec l’\u00e9quipe scientifique : momar.d.kane@orange.fr<\/a><\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nArts<\/span><\/a><\/li>\nPatrimoine<\/span><\/a><\/li>\nRepr\u00e9sentation<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 10 d\u00e9cembre 2020 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Information, documents et \u00e9critures M\u00e9diations m\u00e9morielles, culturelles et patrimoniales R\u00e9ponse attendue pour le 30\/01\/2021 Type […]<\/p>\n","protected":false},"author":781,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[350,193,86],"thematique":[40,38],"sfsic":[],"class_list":["post-15218","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-arts","tag-patrimoine","tag-representation","thematique-information-documents-et-ecritures","thematique-mediations-memorielles-culturelles-et-patrimoniales","wp-sticky"],"acf":[],"yoast_head":"\nBibliopolis \/ bibliotopies<\/title>\n<meta name=\"description\" content=\"La revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire lance son appel \u00e0 article pour son num\u00e9ro 82, intitul\u00e9 "Bibliopolis \/ bibliotopies. 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Mohammed Habib Samrakandi : habib.samrakandi@free.fr<\/a>\nAdresse professionnelle : Service Arts et Cultures du CIAM\nUniversit\u00e9 de Toulouse2-Jean Jaur\u00e8s -5, All\u00e9es Antonio Machado-31058 Toulouse-cedex 09 habib.samrakandi@univ-tlse2.fr <\/a><\/p>\nContact avec l’\u00e9quipe scientifique : momar.d.kane@orange.fr<\/a><\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nArts<\/span><\/a><\/li>\nPatrimoine<\/span><\/a><\/li>\nRepr\u00e9sentation<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 10 d\u00e9cembre 2020 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Information, documents et \u00e9critures M\u00e9diations m\u00e9morielles, culturelles et patrimoniales R\u00e9ponse attendue pour le 30\/01\/2021 Type […]<\/p>\n","protected":false},"author":781,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[350,193,86],"thematique":[40,38],"sfsic":[],"class_list":["post-15218","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-arts","tag-patrimoine","tag-representation","thematique-information-documents-et-ecritures","thematique-mediations-memorielles-culturelles-et-patrimoniales","wp-sticky"],"acf":[],"yoast_head":"\nBibliopolis \/ bibliotopies<\/title>\n<meta name=\"description\" content=\"La revue Horizons Maghr\u00e9bins-le droit \u00e0 la m\u00e9moire lance son appel \u00e0 article pour son num\u00e9ro 82, intitul\u00e9 "Bibliopolis \/ bibliotopies. 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Contact avec l’\u00e9quipe scientifique : momar.d.kane@orange.fr<\/a><\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nArts<\/span><\/a><\/li>\nPatrimoine<\/span><\/a><\/li>\nRepr\u00e9sentation<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 10 d\u00e9cembre 2020 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. 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