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Broșura CICCRE IX 2021

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Broșura CICCRE IX 2021 COLOCVIUL INTERNAŢIONAL COMUNICARE ŞI CULTURĂ ÎN ROMÀNIA EUROPEANĂ EDIŢIA A IX-A TIMIȘ OARA, 11-12 IUNIE 2021 MEMORIE – UITARE _____________________________________________ PONTEM ROMANITATIS SERVEMVS! SVMMARIA * REZUMATE * RÉSUMÉS * RESÚMENES * RIASSUNTI * RESUMOS Comitetul de organizare Valy CEIA (Președintă CICCRE) Mirela BONCEA Roxana ROGOBETE Emina CĂPĂLNĂȘAN Dumitru TUCAN Ioana Mia IUGA Bogdan ȚÂRA Silvia MADINCEA-PAȘCU Luminiţa VLEJA Ramona MALIȚA Manuela ZĂNEȘCU Simona REGEP Toate materialele spre publicare vor fi trimise la adresele: [email protected] și [email protected] 2 CUPRINS CUVÂNT-ÎNAINTE .................................................................................................... 4 CONFERINȚE ÎN PLEN ............................................................................................. 5 LATINĂ ...................................................................................................................... 12 LIMBA ROMÂNĂ ..................................................................................................... 21 LITERATURA ROMÂNĂ ........................................................................................ 40 LINGUA E LETTERATURA ITALIANA ............................................................... 49 LANGUE ET LITTÉRATURE FRANÇAISES........................................................ 71 LENGUA Y LITERATURA ESPAÑOLA ................................................................ 82 MUZICĂ ȘI TEATRU ............................................................................................... 98 ISTORIE ȘI STUDII CULTURALE ..................................................................... 105 ARTE ....................................................................................................................... 142 CARTE ȘI BIBLIOTECĂ ....................................................................................... 148 3 CUVÂNT-ÎNAINTE Cea de-a IX-a ediție a Colocviului Internaţional Comunicare și cultură în Romania europeană (CICCRE) își propune să analizeze modul în care memoria individuală și colectivă, instituționalizată ori nu, a contribuit la constituirea unei conștiințe de sine a Romániei și, prin aceasta, la dezvoltarea unor forme perene și polimorfe de civilizație. În dimensiunea sa identitară, păstrătoare a ideii de latinitate, romanitatea s-a manifestat dintru început ca un proces de sinteză, în care memoriile culturale ale societăților încorporate nu au fost radiate pentru a face loc unor constructe pe teren viran, ci, dimpotrivă, au fost reunite într-o alcătuire unitară, care a îngăduit actualizarea și universalizarea experiențelor civilizaționale locale, arhaice. Uitarea, ca fenomen natural de degradare a memoriei, și „condamnarea la uitare”, ca formă instituționalizată a acesteia, au operat și la nivelul excepționalei sinteze civilizaționale care a fost romanizarea, însă doar selectiv și marginal, cel mai adesea doar personalizat, prin mecanismul cunoscut drept damnatio memoriae. Formulele prin care s-a manifestat și cristalizat memoria Romaniei acoperă întregul corpus conceptual al acestui construct civilizațional. Șunt, astfel, recognoscibile ca arhive vii – ca memorii ale unui organism – limbile și literaturile. În limba latină pot fi identificate numeroase prelevări terminologice și semantice din limbile de substrat, ca grefe care au îmbogățit zestrea genetică a primului idiom ridicat la orizontul globalității. Limbile neolatine sunt, fără excepție, manifestări ale latinei vii în contexte ferm definite de moștenirea prelatină, dar și de istoria neliniară a contactelor comunicaționale ulterioare. Însuși fenomenul de relatinizare a acestor limbi reprezintă un apel la memoria lingvistică și culturală, în vederea unei necesare evoluții spre modernitate. La rândul lor, literaturile din spațiul patrimonial imaterial al Romaniei – indiferent dacă avem în vedere literatura latină clasică ori expresiile sale ulterioare, postclasice, medievale, moderne și contemporane facilitate de limbile neolatine – pun în valoare atât diversitatea, cât și unitatea unei memorii civilizaționale unificate, reușind astfel să fie reciproc traductibile până la gradul deplinei solidarizări spirituale. Artele, știința, filosofia, istoria – expresia cea mai vizibilă a memoriei instituționalizate – au, de asemenea, vocația de arhive ale unei cunoașteri și experiențe culturale rezultate din sinteză și perpetuate prin deschidere. Descoperirea, în fiecare dintre aceste registre ale constructului civilizațional, a stratificărilor memoriale, dar și a jocului de-a uitarea, nu poate fi decât o întreprindere provocatoare a spiritului uman. Raporturile dintre memorie și imaginație, dintre memoria personală și cea colectivă, precum și relația, fluidă, a memoriei cu uitarea sau, dimpotrivă, cu „abuzurile” memoriei, așa cum sunt toate dezvăluite cu pregnanță și de Paul Ricoeur, deschid alte căi înspre configurarea acestui univers. Comitetul de organizare 4 CONFERINȚE ÎN PLEN Alexandre GEFEN Centre National de Recherche Scientifique (CNRS), Université Paris 3 – Sorbonne nouvelle – ENS Institut des Sciences Humaines et Sociales du CNRS, Paris [email protected] [email protected] A Biographical Society? Debates around the Notion of Narrative Identity The concept of narrative identity proposed by Paul Ricoeur has had an immense critical fortune in literary studies, but also in the ordinary practices of life storytelling that make use of it. In fact, we live in a biographical society where assignments to narrate oneself, from Facebook to family autobiographies, are constant. Migrants, job applicants, bachelors in search of a soul mate, the sick, parents, are constantly invited to tell their stories at the risk of what Alain Ehrenberg describes as "self-fatigue". It is this assignment of identity memory, its virtues and its risks, that I would like to return to, referring in particular to the debates between Paul Ricoeur and Galen Strawson. Keywords: life story, literature, migration, identity, subjectivity Une société biographique ? Débats autour de la notion d’identité narrative Le concept d’identité narrative proposé par Paul Ricœur a eu une immense fortune critique dans les études littéraires mais aussi dans les pratiques ordinaires de récit de vie qui s’en réclament. De fait, nous vivons dans une société biographique où les assignations à se raconter, de Facebook aux autobiographies familiales sont constantes. Migrants, candidats à un poste, célibataires en quête d’une âme sœur, malades, parents, sont invités constamment à se raconter au risque de ce qu’Alain Ehrenberg décrit comme une « fatigue de soi ». C’est cette assignation mémorielle identitaire, ses vertus et ses risques, sur laquelle je voudrais revenir, en évoquant notamment les débats ayant opposé Paul Ricœur à Galen Ștrawson. Mots-clés : récit de vie, littérature, migration, identité, subjectivité Sébastien LEDOUX Université Paris 1 Panthéon – Sorbonne Institut d'Études Politiques de Paris – Sciences Po [email protected] Can we Talk about « Abuses of Forgetting »? In his reflection on memory and forgetting, Paul Ricœur raised the question of "abuses of memory" by pointing out the perverse uses of the "duty to remember" through the frenzy of commemoration or the manipulation of memory. The philosopher thus defended a 5 "duty to forget" that he considered necessary for the accomplishment of a "just memory". We propose in our conference to reflect on the possibility of the notion of "abuses of forgetting". Abusive forms of forgetting are found in institutional injunctions of forgetting carried by amnesty/amnesia logics that can be found throughout history, from Antiquity ("damnatio memoriae"), to Modern Times (Edict of Nantes of 1598 on the Civil Wars of religion) and Contemporary Times (Spanish law of 1977 on Civil War). Working for several years on the history of the formula « duty to remember », we were regularly confronted with a new form of abuses of forgetting, with the appearance of new performative discourses denouncing the forgetting of violent events that took abusive forms, this time coming more from civil society. This new "abuses of forgetting" takes place within a new paradigm of the relationship of societies to their past, which situates the memorialization of violent pasts as an inescapable remedy for individual and collective disorders, and as the condition for the perpetuation of the human collectivity. Keywords: history, memory, forgetting, abuse, duty to remember Peut-on parler d’ « abus d’oubli » ? Dans sa réflexion sur la mémoire et l’oubli, Paul Ricœur soulevait la question des « abus de mémoire » en relevant des usages pervers du « devoir de mémoire » par la frénésie commémorative ou la manipulation de la mémoire. Le philosophe défendait ainsi un « devoir d’oubli » qu’il jugeait nécessaire pour l’accomplissement d’une « juste mémoire ». Nous proposons dans notre conférence de réfléchir à la possibilité de la notion d’ « abus d’oubli ». Les formes abusives de l’oubli se rencontrent dans les injonctions institutionnelles d’oubli portées par des logiques d’amnistie/amnésie que l’on retrouve sur le temps long de l’histoire, de l’Antiquité (« damnatio memoriae »), à l’époque moderne (Edit de Nantes de 1598 sur les guerres civiles de religion) et contemporaine (loi espagnole de 1977 sur la guerre civile). Travaillant pendant plusieurs années sur l’histoire de la formule « devoir de mémoire », nous avons été régulièrement confrontés à une nouvelle forme d’abus d’oubli, avec
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