{"id":2177,"date":"2016-05-13T16:03:12","date_gmt":"2016-05-13T15:03:12","guid":{"rendered":"https:\/\/www.lepeuplequimanque.org\/?p=2177"},"modified":"2025-12-02T15:20:03","modified_gmt":"2025-12-02T14:20:03","slug":"dakart-2016-conferences","status":"publish","type":"post","link":"https:\/\/www.lepeuplequimanque.org\/en\/2016\/dakart-2016-conferences\/","title":{"rendered":"Dak’Art 2016 – Lectures"},"content":{"rendered":"

Lectures\u00a0at\u00a0the Dakar Biennal
\n<\/strong>
\n\"States-of-Opacity\"
\n<\/a>
\nThe Sunday May 8,\u00a02016<\/strong>\u00a0during the symposium \u00a0
\n“States of Opacity”, curated\u00a0by\u00a0Mara Ambro\u017ei\u010d<\/strong>\u00a0and\u00a0Elvira Dyangani Ose<\/strong>.<\/p>\n

Abstract
\nStates of Temporal Opacity<\/strong>
\nAliocha Imhoff & Kantuta Quir\u00f3s<\/strong>
\nIf modernity has decreed, or even imposed a fundamental backlog on the extra-occidental worlds, an insurmountable, fathomless \u201cdebt of time\u201d which they should supposedly overcome, making these geographies waiting patiently in the \u201cwaiting room of history\u201d (while constructing historic time as a measurement of cultural distance, Nicolas Sarkozys’ \u201cSpeech of Dakar\u201d is still haunting us). It is henceforth and simultaneously that post-colonial epistemologies of temporality are confronted with another temporary injunction: the time of global simultaneity, the illusion of co-temporality, a global time.
\nPaul Gilroy, thinker of black diaspora, talks about these translators of time, chronauts of a black Atlantic, marked by the catastrophic, temporal fracture that constitutes the Middle Passage. These are situated in another tension and another temporary disjunction. We are talking about secret times, hidden from the eyes of the world, kept away from prescriptions and codes. These secret times reply to the need of opacity, strategic opacity, opacity of resistance, \u201cstate to opacity\u201d said Glissant. The vessel, as it is shown by Gilroy, is the best metaphore for the capacity of staying between two-times. The vessel of slave trading, but soon the vessel of afrofuturist mythology become \u201cconnective symbols of crossover in time and space projecting a plurality of possibilities of unleashed and unalienated movement.\u201d Furthermore, afrofuturism imagined precious nots of temporality, that slip through modern and progressive visions of time which has this injunction of co-temporality that reveals a potential double-ontology, in between what is and what could be. The Black Quantum Futurism Collective, based in Philadelphia, as an example, is working on this conflation of quantum time of physics and African temporality. In the form of a chronopolitical series our film project \u201cLes impatients\u201d constitutes, for itself, an attempt to collect non-aligned temporalities and indications of a returning future, in the middle of an historic moment which we are going through, of the biggest political obstruction.<\/p>\n

and,
\nThe\u00a0Saturday\u00a0May 7,\u00a02016<\/strong> – 9am\/6pm\u00a0at the\u00a0IFAN\/Universit\u00e9 Cheikh Anta Diop
\nLecture by\u00a0Aliocha Imhoff & Kantuta Quiros during the symposium “Enseignement de l’art. Prospective et invention p\u00e9dagogique. Comment ? Pour qui ? Quelles finalit\u00e9s ?”, curated by Malick Ndiaye (art historian, Universit\u00e9 Cheikh Anta Diop, Dakar) and Emmanuelle Ch\u00e9rel (art historian, Ecole d’Art de Nantes).<\/p>\n

Last,
\nle peuple qui manque<\/em>\u00a0will be part of the\u00a01st\u00a0African\/Art\/Book\/Fair<\/strong> of\u00a0Dakar curated\u00a0byPascale Obolo.<\/p>\n

\n<\/u><\/i><\/p>","protected":false},"excerpt":{"rendered":"

Lectures at the Dakar Biennal
\nThe Sunday May 8, 2016 during the symposium
\n“States of Opacity”, curated by Mara Ambro\u017ei\u010d and Elvira Dyangani Ose
\nThe Saturday May 7, 2016 – 9am\/6pm at the IFAN\/Universit\u00e9 Cheikh Anta Diop<\/p>\n","protected":false},"author":1,"featured_media":2178,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[3],"tags":[],"class_list":{"0":"post-2177","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-lectures"},"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.lepeuplequimanque.org\/en\/wp-json\/wp\/v2\/posts\/2177","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.lepeuplequimanque.org\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.lepeuplequimanque.org\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.lepeuplequimanque.org\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.lepeuplequimanque.org\/en\/wp-json\/wp\/v2\/comments?post=2177"}],"version-history":[{"count":1,"href":"https:\/\/www.lepeuplequimanque.org\/en\/wp-json\/wp\/v2\/posts\/2177\/revisions"}],"predecessor-version":[{"id":7536,"href":"https:\/\/www.lepeuplequimanque.org\/en\/wp-json\/wp\/v2\/posts\/2177\/revisions\/7536"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.lepeuplequimanque.org\/en\/wp-json\/wp\/v2\/media\/2178"}],"wp:attachment":[{"href":"https:\/\/www.lepeuplequimanque.org\/en\/wp-json\/wp\/v2\/media?parent=2177"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.lepeuplequimanque.org\/en\/wp-json\/wp\/v2\/categories?post=2177"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.lepeuplequimanque.org\/en\/wp-json\/wp\/v2\/tags?post=2177"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}