{"id":343,"date":"2013-07-29T15:35:25","date_gmt":"2013-07-29T14:35:25","guid":{"rendered":"https:\/\/www.lepeuplequimanque.org\/histoires-afropolitaines-de-l%e2%80%99art-multitudes-n%c2%b053-54.html"},"modified":"2023-11-08T17:40:11","modified_gmt":"2023-11-08T16:40:11","slug":"histoires-afropolitaines-multitudes-53-54","status":"publish","type":"post","link":"https:\/\/www.lepeuplequimanque.org\/en\/2013\/histoires-afropolitaines-multitudes-53-54\/","title":{"rendered":"Afropolitan art histories &#8211; Multitudes n\u00b053-54"},"content":{"rendered":"[vc_row type=&#8221;in_container&#8221; full_screen_row_position=&#8221;middle&#8221; column_margin=&#8221;default&#8221; column_direction=&#8221;default&#8221; column_direction_tablet=&#8221;default&#8221; column_direction_phone=&#8221;default&#8221; scene_position=&#8221;center&#8221; text_color=&#8221;dark&#8221; text_align=&#8221;left&#8221; row_border_radius=&#8221;none&#8221; row_border_radius_applies=&#8221;bg&#8221; overflow=&#8221;visible&#8221; overlay_strength=&#8221;0.3&#8243; gradient_direction=&#8221;left_to_right&#8221; shape_divider_position=&#8221;bottom&#8221; bg_image_animation=&#8221;none&#8221;][vc_column column_padding=&#8221;no-extra-padding&#8221; column_padding_tablet=&#8221;inherit&#8221; column_padding_phone=&#8221;inherit&#8221; column_padding_position=&#8221;all&#8221; column_element_direction_desktop=&#8221;default&#8221; column_element_spacing=&#8221;default&#8221; desktop_text_alignment=&#8221;default&#8221; tablet_text_alignment=&#8221;default&#8221; phone_text_alignment=&#8221;default&#8221; background_color_opacity=&#8221;1&#8243; background_hover_color_opacity=&#8221;1&#8243; column_backdrop_filter=&#8221;none&#8221; column_shadow=&#8221;none&#8221; column_border_radius=&#8221;none&#8221; column_link_target=&#8221;_self&#8221; column_position=&#8221;default&#8221; gradient_direction=&#8221;left_to_right&#8221; overlay_strength=&#8221;0.3&#8243; width=&#8221;1\/1&#8243; tablet_width_inherit=&#8221;default&#8221; animation_type=&#8221;default&#8221; bg_image_animation=&#8221;none&#8221; border_type=&#8221;simple&#8221; column_border_width=&#8221;none&#8221; column_border_style=&#8221;solid&#8221;][vc_column_text]\n<h1 style=\"text-align: center;\">Afropolitan art histories<\/h1>\n[\/vc_column_text][vc_column_text]\n<div align=\"center\"><img loading=\"lazy\" decoding=\"async\" class=\"aligncenter size-medium wp-image-3889\" src=\"https:\/\/www.lepeuplequimanque.org\/wp-content\/uploads\/2013\/07\/logomultitudes-300x104.png\" alt=\"\" width=\"300\" height=\"104\" srcset=\"https:\/\/www.lepeuplequimanque.org\/wp-content\/uploads\/2013\/07\/logomultitudes-300x104.png 300w, https:\/\/www.lepeuplequimanque.org\/wp-content\/uploads\/2013\/07\/logomultitudes-1024x356.png 1024w, https:\/\/www.lepeuplequimanque.org\/wp-content\/uploads\/2013\/07\/logomultitudes-150x52.png 150w, https:\/\/www.lepeuplequimanque.org\/wp-content\/uploads\/2013\/07\/logomultitudes-768x267.png 768w, https:\/\/www.lepeuplequimanque.org\/wp-content\/uploads\/2013\/07\/logomultitudes.png 1280w\" sizes=\"auto, (max-width: 300px) 100vw, 300px\" \/><\/div>\n<div align=\"justify\">\u00a0<\/div>\n<div align=\"justify\">\n<p>Double issue 53-54 of the Revue Multitudes Majeure &#8211; Histoires afropolitaines de l&#8217;art<br \/>\nFor the autumn 2013 season, Multitudes magazine is offering a special double issue that combines paper format (n\u00b053) and digital extensions (n\u00b054), geopolitics and art history.<br \/>\nTexts selected and edited by Kantuta Quir\u00f3s and Aliocha Imhoff<br \/>\n\u00c9ditions Inculte, February 2014<\/p>\n<\/div>\n<div style=\"width: 410px\" class=\"wp-caption aligncenter\"><a title=\"Butcher Boys 1985-1986 (detail 2) \u00a9 Jane Alexander photographie Svea Josephy, courtesy de l\u2019artiste\" href=\"https:\/\/www.lepeuplequimanque.org\/wp-content\/gallery\/2013\/butcher-boys-jane-alexander.jpg\" rel=\"prettyPhoto[gallery-6YUv]\"><img loading=\"lazy\" decoding=\"async\" title=\"Butcher Boys 1985-1986 (detail 2) \u00a9 Jane Alexander photographie Svea Josephy, courtesy de l\u2019artiste\" src=\"https:\/\/www.lepeuplequimanque.org\/wp-content\/gallery\/2013\/thumbs\/thumbs_butcher-boys-jane-alexander.jpg\" alt=\"Butcher Boys 1985-1986 (detail 2) \u00a9 Jane Alexander photographie Svea Josephy, courtesy de l\u2019artiste\" width=\"400\" height=\"206\" \/><\/a><p class=\"wp-caption-text\">Butcher Boys 1985-1986 (detail 2) \u00a9 Jane Alexander photographie Svea Josephy, courtesy de l\u2019artiste<\/p><\/div>\n<div align=\"center\">\u00a0<\/div>\n<div align=\"justify\"><a href=\"https:\/\/www.lepeuplequimanque.org\/wp-content\/uploads\/2013\/07\/multitudes53-54-couverture-ok.jpg\" rel=\"prettyPhoto[gallery-6YUv]\"><img loading=\"lazy\" decoding=\"async\" class=\"alignright size-medium wp-image-594\" src=\"https:\/\/www.lepeuplequimanque.org\/wp-content\/uploads\/2013\/07\/multitudes53-54-couverture-ok-247x300.jpg\" alt=\"\" width=\"247\" height=\"300\" srcset=\"https:\/\/www.lepeuplequimanque.org\/wp-content\/uploads\/2013\/07\/multitudes53-54-couverture-ok-247x300.jpg 247w, https:\/\/www.lepeuplequimanque.org\/wp-content\/uploads\/2013\/07\/multitudes53-54-couverture-ok.jpg 600w\" sizes=\"auto, (max-width: 247px) 100vw, 247px\" \/><\/a>Since the late 1980s, the internationalization of cultural exchange has been shaping a new global cultural geography. In the form of what has been called a new internationalism (as formulated at the Venice Biennale in 1990), the long-neglected extra-Western art scene has been taken into account by major Western museum institutions, along with a revision of their historiographical narratives. Against this backdrop, recognition of contemporary artists of African origin has grown on the global art scene (museums, large panoramic regional exhibitions, private collections, foundations, biennales, fairs). Nevertheless, it has often been cut off, particularly in France, from the reception and translation of discursive resources and theoretical thoughts on art from Africa. This first part of a series of translations focuses on the emergence, in the 1990s, of a &#8220;new African discourse on art&#8221;, led by a generation of curators, art historians and theorists, who developed discursive platforms with a strong critical value and chose, first and foremost, to reassess African artistic modernities. Its discourse on art is rooted in a rejection of &#8220;authenticity&#8221; and &#8220;nativism&#8221;, and a project to de-essentialize Africa. Africa, as a &#8220;geoesthetic region&#8221;, has been rethought from a paradigm of mobility (of populations and cultural flows), theorized more recently by Cameroonian thinker Achille Mbemb\u00e9, based on the concept of &#8220;afropolitanism&#8221;, envisaged as a stylistics, an aesthetics and a certain poetics of the world. Consisting of original contributions as well as translations of some of the most important texts published over the last twenty years, this issue discusses the function of art criticism and historiographical discourses on art in Africa, the politics of representation, the rereading of African modernities and discussions around the categories of authenticity, diaspora, Afropolitanism or post-black art for thinking about modern and contemporary African art, as well as monographic studies and an interview dedicated to the educational turn of new curatorial initiatives in Africa.<\/div>\n<p>Kantuta Quiros &amp; Aliocha Imhoff<\/p>\n<p>&nbsp;<\/p>\n<p><strong>SAVE THE DATE<\/strong><br \/>\nPresentation of issue 53-54 and its major on Saturday, October 19, 2013 &#8211; from 6pm <a href=\"https:\/\/galeriecorinnebonnet.fr\/\">Galerie Dufay-Bonnet<\/a>, in the exceptional presence of John Peffer (Ramapo College, New Jersey, USA). Cit\u00e9 Artisanale, 63 rue Daguerre &#8211; 75014 Paris<\/p>\n<p>&nbsp;<\/p>\n[\/vc_column_text][\/vc_column][\/vc_row][vc_row type=&#8221;full_width_content&#8221; full_screen_row_position=&#8221;middle&#8221; column_margin=&#8221;default&#8221; column_direction=&#8221;default&#8221; column_direction_tablet=&#8221;default&#8221; column_direction_phone=&#8221;default&#8221; scene_position=&#8221;center&#8221; text_color=&#8221;dark&#8221; text_align=&#8221;left&#8221; row_border_radius=&#8221;none&#8221; row_border_radius_applies=&#8221;bg&#8221; overflow=&#8221;visible&#8221; overlay_strength=&#8221;0.3&#8243; gradient_direction=&#8221;left_to_right&#8221; shape_divider_position=&#8221;bottom&#8221; bg_image_animation=&#8221;none&#8221; gradient_type=&#8221;default&#8221; shape_type=&#8221;&#8221;][vc_column column_padding=&#8221;no-extra-padding&#8221; column_padding_tablet=&#8221;inherit&#8221; column_padding_phone=&#8221;inherit&#8221; column_padding_position=&#8221;all&#8221; column_element_direction_desktop=&#8221;default&#8221; 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if(window.DFLIP && window.DFLIP.parseBooks){window.DFLIP.parseBooks();}<\/script>\n[\/vc_column_text][\/vc_column][\/vc_row][vc_row type=&#8221;in_container&#8221; full_screen_row_position=&#8221;middle&#8221; column_margin=&#8221;default&#8221; column_direction=&#8221;default&#8221; column_direction_tablet=&#8221;default&#8221; column_direction_phone=&#8221;default&#8221; scene_position=&#8221;center&#8221; text_color=&#8221;dark&#8221; text_align=&#8221;left&#8221; row_border_radius=&#8221;none&#8221; row_border_radius_applies=&#8221;bg&#8221; overflow=&#8221;visible&#8221; overlay_strength=&#8221;0.3&#8243; gradient_direction=&#8221;left_to_right&#8221; shape_divider_position=&#8221;bottom&#8221; bg_image_animation=&#8221;none&#8221;][vc_column column_padding=&#8221;no-extra-padding&#8221; column_padding_tablet=&#8221;inherit&#8221; column_padding_phone=&#8221;inherit&#8221; column_padding_position=&#8221;all&#8221; column_element_direction_desktop=&#8221;default&#8221; column_element_spacing=&#8221;default&#8221; desktop_text_alignment=&#8221;default&#8221; tablet_text_alignment=&#8221;default&#8221; phone_text_alignment=&#8221;default&#8221; background_color_opacity=&#8221;1&#8243; background_hover_color_opacity=&#8221;1&#8243; column_backdrop_filter=&#8221;none&#8221; column_shadow=&#8221;none&#8221; column_border_radius=&#8221;none&#8221; column_link_target=&#8221;_self&#8221; column_position=&#8221;default&#8221; gradient_direction=&#8221;left_to_right&#8221; overlay_strength=&#8221;0.3&#8243; width=&#8221;1\/1&#8243; tablet_width_inherit=&#8221;default&#8221; animation_type=&#8221;default&#8221; bg_image_animation=&#8221;none&#8221; border_type=&#8221;simple&#8221; column_border_width=&#8221;none&#8221; column_border_style=&#8221;solid&#8221;][vc_column_text]\n<div align=\"center\">\n<p style=\"text-align: left;\"><strong>Sommaire de la Majeure: Histoires afropolitaines de l&#8217;art<\/strong><\/p>\n<p style=\"text-align: left;\">N\u00b053 (paper version, in French): Kantuta Quir\u00f3s and Aliocha Imhoff, Historiographies of art, from Africa (Fragments pour un chantier de traductions des discours africains sur l&#8217;art) John Peffer, The diasporas of images of Africa Chika Okeke-Agulu, The Art Society and the construction of postcolonial modernism in Nigeria Sandy Prita Meier, Malaise in authenticity: writing the &#8220;African&#8221; and &#8220;Middle Eastern&#8221; histories of modernist art Malick Ndiaye, The Theoretical Image or the artist facing History. Nana Adusei-Poku, &#8220;rooted in, but not limited by&#8221; &#8211; Contemporary black artists and the changing conditions of representation Olu Oguibe, Art criticism and Africa. Thoughts for a new century. N\u00b054 (digital version): Curatorial practices and the educational turn. Interview with Koyo Kouoh, by Aliocha Imhoff and Kantuta Quir\u00f3s Anitra Nettleton, Modernism, Primitivism and the search for Modernity: A 20th Century quandary for Black South African artists. Olu Oguibe, Art Criticism and Africa. Thoughts toward a New Century Sandy Prita Meier, Authenticity and Its Discontents: Making Modernist Art Histories &#8220;African&#8221; Nana Adusei-Poku, &#8221; rooted in, but not restricted by &#8221; &#8211; Contemporary Black Artists and the Changing Conditions of Representation Translations by Thierry Baudouin, Isabelle Montin, Julienne Lemb, Kantuta Quiros<\/p>\n<\/div>\n<div align=\"center\">\u00a0<\/div>\n<div align=\"center\">\n<p>Abstracts n\u00b0 53, paper version<\/p>\n<p style=\"text-align: left;\"><strong>Kantuta Quir\u00f3s and Aliocha Imhoff<\/strong>, <em>Historiographies de l&#8217;art, depuis l&#8217;Afrique (Fragments pour un chantier de traductions des discours africains sur l&#8217;art)<\/em><br \/>\nSince the late 1980s, the growing recognition of long-neglected contemporary artists of African origin on the &#8220;global&#8221; art scene has been largely cut off &#8211; particularly in France &#8211; from the reception of discursive resources and theoretical thoughts on art from Africa. This article introduces a project of translations of African historiographical thoughts on art, choosing to focus on the emergence in the 1990s of a &#8220;new African discourse&#8221; carried by a generation of curators, art historians and theorists, who chose, first and foremost, to reassess African artistic modernities. It highlights the paradoxical geography of this &#8220;African discursive space&#8221;, where several spatialities are superimposed (those of highly mobile discourses &#8211; carried by art history and theory journals, nomadic curatorial or educational platforms, based in the metropolises of the diaspora or implanted on the continent for the duration of a biennial &#8211; and of more rooted continental journals, academic institutions, art centers and museums).<\/p>\n<p style=\"text-align: left;\"><strong>John Peffer<\/strong>, <em>The Diaspora of Images of Africa<\/em><br \/>\nWhat would happen if we began to consider art objects from Africa as a diaspora in their own right, as opposed to the traditional conception of diasporas as the dispersal of people, across the globe, with their cultural specificities? This essay proposes to conceptualize a history of African art objects as vehicles, through time and space, of &#8220;diasporas of images&#8221;. John Peffer proposes to examine the production of visual objects in Africa as objects in motion, articulating disparate histories and cultural zones. In so doing, he proposes to envisage a continuum for arts categorized elsewhere as either &#8220;traditional&#8221; or &#8220;contemporary&#8221;.<\/p>\n<p style=\"text-align: left;\"><strong>Chika Okeke-Agulu<\/strong>, <em>The Art Society and the construction of postcolonial modernism in Nigeria<\/em><br \/>\nThis article focuses on the work of the Art Society, an art group formed in Nigeria (1957-1961), as the first significant manifestation of a postcolonial modernism, envisaged as a set of formal and critical attitudes adopted by African and black artists at the dawn of Nigeria&#8217;s political Independence. The Art Society emphasized the importance of local artistic resources in producing resolutely modernist work, an aesthetic model it theorized as natural synthesis. The logic behind natural synthesis was based on the dialectical notion of reconciling two opposing aesthetics (the traditions of African and Western art). Although typical of the early twentieth-century avant-garde, natural synthesis was neither a call for a total break with colonial tradition, nor a declaration of the artist&#8217;s rejection of Westernized modernity by returning to an authentic, imaginary indigenous culture.<\/p>\n<\/div>\n<div align=\"justify\"><strong>Sandy Prita Meier<\/strong>, <em>Malaise dans l\u2019authenticit\u00e9: \u00e9crire les histoires \u00ab africaines \u00bb et \u00ab moyen-orientales \u00bb de l\u2019art moderniste<\/em> Sandy Prita Meier examine les chevauchements et les divergences qui ont fa\u00e7onn\u00e9 le modernisme &#8220;africain&#8221; et &#8220;moyen-oriental&#8221; au sein de la discipline de l\u2019histoire de l\u2019art. Elle analyse les multiples fa\u00e7ons dont les curateurs, critiques et universitaires ont fait un usage de la cat\u00e9gorie de \u00abmodernit\u00e9\u00bb au cours des deux derni\u00e8res d\u00e9cennies. Meier met en \u00e9vidence le mod\u00e8le des \u00abmodernit\u00e9s multiples \u00bb comme position strat\u00e9gique \u00e0 la fois pour \u00ab exciser l&#8217;inqui\u00e9tude continue \u00e0 propos de la cat\u00e9gorie d\u2019\u00abauthenticit\u00e9 \u00bb et d\u00e9passer la dichotomie \u00ab particularisme et universalisme \u00bb \u00e0 laquelle l&#8217;enqu\u00eate historiographique de l\u2019art est trop \u00e9troitement mari\u00e9e.<\/div>\n<div align=\"justify\">\u00a0<\/div>\n<div align=\"justify\"><strong>Nana Adusei-Poku,<\/strong> <em>\u00abenracin\u00e9 dans, mais pas limit\u00e9 par \u00bb &#8211; Les black artistes contemporains et l&#8217;\u00e9volution des conditions de la repr\u00e9sentation<\/em> La Blackness a \u00e9t\u00e9 et est toujours en vogue au d\u00e9but du XXI\u00e8 si\u00e8cle, non seulement dans la culture populaire, mais aussi dans les arts, qui reproduisent de fa\u00e7on synchronique des st\u00e9r\u00e9otypes classiques sur le corps Noir. Cet article vise \u00e0 explorer les difficult\u00e9s et les subtilit\u00e9s d\u2019un art \u00ab post-black \u00bb, introduit comme concept curatorial en 2001. Le \u00ab Post-black \u00bb est intrins\u00e8quement li\u00e9 \u00e0 l&#8217;Exp\u00e9rience Noire, qui n&#8217;est pas seulement limit\u00e9e \u00e0 des revendications politiques mais offre une perspective \u00e9largie des pratiques esth\u00e9tiques qui n&#8217;ont pas \u00e9t\u00e9 prises en compte dans la vision dominante et \u00e9triqu\u00e9e sur l&#8217;art des artistes Noirs. Le \u00ab Post-black\u00bb d\u00e9crirait donc un autre genre de blackness que celle qui \u00e9tait repr\u00e9sent\u00e9e auparavant, une diff\u00e9rente performance de la diff\u00e9rence au sein d&#8217;une \u00abmultiplicit\u00e9 de multiplicit\u00e9s\u00bb. Nana Adusei propose ainsi d\u2019envisager la cr\u00e9ation d&#8217;une diff\u00e9rence diff\u00e9rente qui a toujours fait partie de la discussion sur la blackness depuis les origines de la r\u00e9flexion intellectuelle Noire.<\/div>\n<div align=\"justify\">\u00a0<\/div>\n<div align=\"justify\"><strong>Malick Ndiaye<\/strong>,<em> l&#8217;Image th\u00e9orique ou l&#8217;artiste face \u00e0 l&#8217;Histoire.<\/em> Ce texte entend d\u00e9montrer la dimension th\u00e9orique de l\u2019\u0153uvre d\u2019art en prenant appui sur le Butcher boys de Jane Alexander. L\u2019ind\u00e9termination formelle que suscite cette \u0153uvre est mis en rapport avec l\u2019ambivalence telle qu\u2019envisag\u00e9e par Homi Bhabha dans la th\u00e9orie d\u00e9constructionniste. Apr\u00e8s avoir montr\u00e9 l\u2019influence du poststructuralisme sur le postcolonialisme, l\u2019auteur s\u2019appuie sur l&#8217;hypoth\u00e8se selon laquelle la probl\u00e9matique de l\u2019ambivalence et la critique de la temporalit\u00e9 sont les deux points d\u2019ancrage qui placent Butcher boys au centre du discours deconstructionniste postcolonial. C\u2019est ainsi que l\u2019\u0153uvre est analys\u00e9e par rapport au Temps, \u00e0 la M\u00e9moire et \u00e0 l&#8217;Histoire et mise en relation avec les \u00e9v\u00e8nements historiques d\u00e9terminants de l\u2019Afrique du Sud. L\u2019auteur d\u00e9gage ce qu\u2019il nomme une corpor\u00e9it\u00e9 de la m\u00e9moire comme support d\u2019une \u00e9criture de l\u2019histoire.<\/div>\n<div align=\"justify\">\u00a0<\/div>\n<div align=\"justify\"><strong>Olu Oguibe<\/strong>, <em>La critique d\u2019art et l\u2019Afrique. Pens\u00e9es pour un nouveau si\u00e8cle<\/em> \u00ab \u00c0 l&#8217;\u00e9poque, j&#8217;avais pris ce que beaucoup consid\u00e8rent comme une position pure et dure, intransigeante, en faisant valoir que les questions de l&#8217;\u00e9tat de la critique d&#8217;art en Afrique devaient \u00eatre laiss\u00e9es aux Africains. Je pensais \u00e9galement que cette entreprise devrait \u00eatre men\u00e9e, id\u00e9alement, en Afrique. Alors, l&#8217;id\u00e9e m\u00eame de discuter de la critique d&#8217;art et de l&#8217;Afrique, \u00e0 Londres ou \u00e0 New York, ne me semblait pas particuli\u00e8rement appropri\u00e9e. Elle ne me le semble toujours pas. \u00bb O.U., 199 Cette conf\u00e9rence prononc\u00e9e en 1996 par l\u2019artiste, historien de l\u2019art et commissaire nig\u00e9rian Olu Oguibe, devant la Conf\u00e9rence de l\u2019Association Internationale des Critiques d\u2019Art, \u00e0 Londres, esquisse un \u00e9tat des lieux prospectif pour la critique d\u2019art africaine.<\/div>\n<div align=\"center\">\u00a0<\/div>\n<div align=\"center\">\u00a0<\/div>\n<div align=\"justify\">\n<div align=\"center\"><strong>R\u00e9sum\u00e9s,\u00a0 n\u00b054 (sur la cl\u00e9 usb)<\/strong><\/div>\n<div align=\"center\">\u00a0<\/div>\n<p><strong>Anitra Nettleton<\/strong>, <em>Modernism, Primitivism and the search for Modernity: A 20th Century quandary for Black South African artists.<\/em> Anitra Nettleton explore la relation entre la modernit\u00e9 et le modernisme au c\u0153ur de g\u00e9n\u00e9rations successives d\u2019artistes modernes noirs en Afrique du Sud, au milieu du XXe si\u00e8cle, et dans le contexte plus large d&#8217;une soci\u00e9t\u00e9 coloniale. Les deux artistes \u00e9tudi\u00e9s, Sydney Kumalo et Lucky Sibiya, ont tous deux connu un certain succ\u00e8s commercial en Afrique du Sud et \u00e0 l&#8217;\u00e9tranger et sont morts relativement jeunes. Ils ont \u00e9t\u00e9 n\u00e9glig\u00e9s en tant que contributeurs \u00e0 l&#8217;histoire du modernisme dans l&#8217;art sud-africain depuis 1994 et la fin de l\u2019apartheid. L&#8217;article argumente que les raisons de cette n\u00e9gligence r\u00e9sident dans les lectures primitivistes de l&#8217;art africain face \u00e0 des artistes noirs\u00a0 ayant \u00e9pous\u00e9 les formes du modernisme. <em>Pratiques curatoriales et tournant \u00e9ducationnel<\/em> Entretien avec <strong>Koyo Kouoh <\/strong> (par <strong>Aliocha Imhoff et Kantuta Quir\u00f3s<\/strong>) Ces derni\u00e8res ann\u00e9es, on a pu observer une effervescence des initiatives curatoriales en Afrique, port\u00e9es par une nouvelle g\u00e9n\u00e9ration de curateurs habitant sur le continent africain.\u00a0 Ceux-ci en cr\u00e9ant des plateforme curatoriales ind\u00e9pendantes ou des lieux d\u2019art mettant en avant une r\u00e9flexion sur les pratiques immat\u00e9rielles de l\u2019art, les formats curatoriaux, la cr\u00e9ation de publics, de nouvelles formes de savoir et de mus\u00e9ologie participative, se sont inscrits dans un tournant des pratiques curatoriales qu\u2019on a qualifi\u00e9 d\u2019\u00e9ducationnel. Entretien avec Koyo Kouoh, fondatrice de la Raw Material Company, situ\u00e9e\u00a0 \u00e0 Dakar, &#8220;projet mobile d&#8217;art&#8221; intervenant dans les domaines du commissariat d\u2019exposition, de la commande artistique,\u00a0 l\u2019\u00e9ducation, l\u2019archive, la critique.<\/p>\n<\/div>\n<div align=\"justify\">\n<div align=\"center\">\u00a0<\/div>\n<div align=\"center\"><strong>Biolines<\/strong><\/div>\n<p><strong>Nana Adusei-Poku<\/strong> est professeure de recherche appliqu\u00e9e en diversit\u00e9 culturelle \u00e0 l&#8217;Universit\u00e9 de Rotterdam et charg\u00e9e de cours en Arts m\u00e9diatiques \u00e0 l&#8217;Universit\u00e9 des Arts de Zurich. Elle est doctorante et boursi\u00e8re de l&#8217;Universit\u00e9 Humboldt, Berlin, travaillant sur le concept curatorial de \u2018post-black\u2019 sur la sc\u00e8ne des artistes contemporains noirs, apr\u00e8s une formation en \u00e9tudes africaines et \u00e9tudes de genre \u00e0 l&#8217;Universit\u00e9 Humboldt, et en m\u00e9dias et communication au Goldsmiths College, \u00e0 l\u2019Universit\u00e9 de Londres. Elle a \u00e9t\u00e9 chercheur invit\u00e9e \u00e0 l&#8217;Universit\u00e9 du Ghana, Legon, la London School of Economics et l&#8217;Universit\u00e9 de Columbia, New York. Elle a publi\u00e9 entre autres articles, \u00ab Le d\u00e9fi de conceptualiser la multiplicit\u00e9 des multiplicit\u00e9s\u00a0 &#8211; Le post-black art et ses subtilit\u00e9s \u00bb dans Imaginaires post-raciaux, un num\u00e9ro sp\u00e9cial de Dark Matter, l&#8217;ann\u00e9e derni\u00e8re. Ses int\u00e9r\u00eats de recherche portent sur les \u00e9tudes culturelles, la culture visuelle, l&#8217;histoire de l\u2019art de la diaspora noire, postcoloniale et la th\u00e9orie critique de la race. <strong>Aliocha Imhoff<\/strong> est commissaire d\u2019exposition. Cofondateur de la plateforme curatoriale \u0153uvrant entre art et recherche <em>le peuple qui manque<\/em>, il a \u00e9t\u00e9 commissaire de manifestations (expositions, symposiums internationaux, festivals, r\u00e9trospectives et cycles de films) telles que, r\u00e9cemment, <em>Mille ans d\u2019histoire non-lin\u00e9aire<\/em> (Centre Pompidou), <em>The Borderscape Room<\/em> (Le Quartier),\u00a0<em>Fais un effort pour te souvenir. Ou, \u00e0 d\u00e9faut, invente<\/em> (B\u00e9tonsalon &#8211; Centre d&#8217;art et de recherche, Paris), <em>L&#8217;artiste en ethnographe<\/em> (mus\u00e9e du quai Branly, Centre Pompidou), <em>Que faire ? art\/film\/politique<\/em> (Centre Pompidou, Palais de Tokyo,&#8230;), <em>Atlas critique<\/em> (Centre d&#8217;art du Parc Saint-Leger). Il pr\u00e9pare actuellement une th\u00e8se de doctorat en esth\u00e9tique et philosophie\u00a0de l\u2019art \u00e0 l\u2019universit\u00e9 Paris 1 Panth\u00e9on-Sorbonne consacr\u00e9e (au) \u00ab Le tournant discursif de l&#8217;art contemporain \u00bb. <strong>Koyo Kouoh<\/strong> a initi\u00e9 Raw Material Company pour arr\u00eater de se plaindre au sujet de l&#8217;environnement artistique \u00e0 Dakar, mais n&#8217;a pas arr\u00eat\u00e9 de se plaindre. Elle n&#8217;est pas curatrice, ni \u00e9crivain, mais fait des expositions, publie des livres et aide les autres dans le m\u00eame m\u00e9tier. Ses programmes ont inclus des artistes contemporains, des penseurs, des \u00e9crivains, des militants, des non-artistes, des designers, des politiciens, des maniaques et des cuisiniers. Elle est m\u00e8re professionnelle et accro \u00e0 la bonne nourriture, aux chaussures et \u00e0 la danse. Elle vit uniquement \u00e0 Dakar et nulle part ailleurs. Docteur en histoire et critique des arts de l\u2019Universit\u00e9 Rennes II et dipl\u00f4m\u00e9 de l\u2019Institut National du Patrimoine de Paris (conservateur, sp\u00e9cialit\u00e9 Mus\u00e9es), <strong>Malick Ndiaye<\/strong> est postdoctorant du Labex Cr\u00e9ation, Arts et Patrimoine. Il est affili\u00e9 au Centre de Recherches sur les Arts et le Langage (CRAL. EHESS\/CNRS) et associ\u00e9 \u00e0 l\u2019Institut National du Patrimoine. Il a \u00e9t\u00e9 boursier dans le programme Art et Mondialisation de l\u2019Institut National d\u2019Histoire de l\u2019Art et collaborateur scientifique dans le cadre des trente ans du Centre Georges Pompidou. Sp\u00e9cialiste des arts contemporains, patrimoines africains et \u00e9tudes postcoloniales, il participe \u00e0 plusieurs rencontres internationales, collabore avec des revues et coordonne diff\u00e9rentes activit\u00e9s scientifiques autour de ces th\u00e9matiques. <strong>Anitra Nettleton<\/strong> est pr\u00e9sidente et directrice du Centre for Creative Arts of Africa Mus\u00e9e d&#8217;Art de Wits (University of the Witwatersrand, Johannesburg). Elle a \u00e9t\u00e9 professeure au D\u00e9partement d\u2019&#8217;Histoire de l&#8217;Art de la Wits School of Arts de 1998 \u00e0 2011 et \u00e9t\u00e9 commissaire de plusieurs expositions. Elle a \u00e9crit de tr\u00e8s nombreux articles. <strong>John Peffer<\/strong> est sp\u00e9cialiste de l&#8217;art moderne africain et de photographie et professeur associ\u00e9 d&#8217;histoire de l&#8217;art \u00e0 l&#8217;universit\u00e9 de Ramapo. Il est l&#8217;auteur de Art and the End of Apartheid (2009), co-r\u00e9dacteur en chef de Portraiture and Photography in Africa (2013), et a \u00e9t\u00e9 co-\u00e9diteur de Critical Interventions: Journal of African Art History and Visual Culture (2007-2010). Son projet de livre en cours, Colored Photographs and White Weddings: A Study of Reception in South Africa, examine les usages vernaculaires de la photographie en Afrique du Sud avec un accent particulier sur les photos de mariage color\u00e9es \u00e0 la main dans le Soweto des ann\u00e9es 1950. <strong>Chika Okeke-Agulu<\/strong> est professeur associ\u00e9 au d\u00e9partement d\u2019art et d\u2019arch\u00e9ologie et au Center for African American Studies, de Princeton University et co-\u00e9diteur de NKA: Journal of Contemporary African Art. Il est co-auteur de Contemporary African Art Since 1980 (Damiani, 2009) et co-\u00e9diteur de Who Knows Tomorrow (Konig, 2010) et Ezumeezu: Essays on Nigerian Art &amp; Architecture, a Festschrift in Honour of Demas Nwoko (Goldline &amp; Jacobs, 2012). <strong>Olu Oguibe<\/strong> est un artiste, po\u00e8te, musicien, th\u00e9oricien, curateur et professeur aux D\u00e9partements d\u2019Art et d\u2019Histoire de l\u2019Art et \u00e0 l\u2019Institute for African American Studies, de l\u2019Universit\u00e9 du Connecticut. Olu Oguibe a publi\u00e9 de nombreux ouvrages consacr\u00e9s \u00e0 l\u2019art, parmi ceux-ci The Culture Game (University of Minnesota Press, 2004), Uzo Egonu: An African Artist in the West (1995) et \u00e9t\u00e9 le co-\u00e9diteur de Reading the Contemporary: African Art from Theory to the Marketplace (1999) et Authentic\/ Ex-Centric: Conceptualism in Contemporary African Art (2000). Ses contributions ont \u00e9t\u00e9 publi\u00e9es dans des volumes qui ont fait date tels Art History and its Methods, The Visual Culture Reader, The Third Text Reader on Art, Culture and Theory,\u00a0 Art in Theory 1900 &#8211; 2000: An Anthology of Changing Ideas. Il a commissaire de nombreuses expositions, pour la Tate Modern, notamment. Son propre travail artistique a \u00e9t\u00e9 expos\u00e9 \u00e0 travers le monde. <strong>Sandy Prita Meier <\/strong>est professeure adjointe d&#8217;Art africain \u00e0 l&#8217;Universit\u00e9 de l&#8217;Illinois \u00e0 Urbana-Champaign. Ses recherches mettent l&#8217;accent sur les politiques de la mondialisation et de la modernit\u00e9 en Afrique de l&#8217;Est. Elle pr\u00e9pare actuellement un livre intitul\u00e9 Architecture de l&#8217;Ailleurs: villes portuaires swahili, Empire et d\u00e9sir et a publi\u00e9 des articles dans Africans Arts, Nka: Journal of Contemporary African Art. <strong>Kantuta Quir\u00f3s <\/strong>est commissaire d\u2019exposition. Ses recherches et projets curatoriaux r\u00e9cents, au sein de la plateforme curatoriale <em>le peuple qui manque<\/em>, s\u2019int\u00e9ressent \u00e0 l\u2019investigation par les artistes contemporains des disciplines des sciences sociales comme champs d\u2019enqu\u00eate \u00e9pist\u00e9mologique. Elle a co-dirig\u00e9 (avec Aliocha Imhoff) l\u2019ouvrage <em>G\u00e9oesth\u00e9tique<\/em> consacr\u00e9 au tournant spatial de l\u2019art (Editions B42, 2013) et pr\u00e9pare actuellement une th\u00e8se en philosophie de l\u2019art \u00e0 l\u2019Universit\u00e9 Paris 1 Panth\u00e9on-Sorbonne consacr\u00e9e aux dispositifs narratifs utilis\u00e9s par les artistes pour mettre en sc\u00e8ne les r\u00e9cits historiques. Elle a \u00e9galement travaill\u00e9 pour diverses institutions culturelles (tel de 2007 \u00e0 2011 pour le D\u00e9partement Cin\u00e9ma du Mus\u00e9e National d\u2019Art Moderne &#8211; Centre Pompidou), enseign\u00e9 \u00e0 l\u2019universit\u00e9 Paris VIII et anime \u00e0 l\u2019Ecole Sup\u00e9rieure des Beaux-Arts de Nantes M\u00e9tropole le s\u00e9minaire <em>L\u2019artiste en historien<\/em>.<\/p>\n<div style=\"text-align: center;\" align=\"justify\"><strong>Thanks\u00a0<\/strong><\/div>\n<div align=\"justify\">\u00a0<\/div>\n<div align=\"justify\">Kantuta Quiros et Aliocha Imhoff remercient Yann Moulier-Boutang, Yves Citton, Anne Querrien, Fr\u00e9d\u00e9ric Brun, Anne Sauvagnargues et l\u2019ensemble de l\u2019\u00e9quipe \u00e9ditoriale de la revue ainsi que les auteurs, les traducteurs (Thierry Baudouin, Isabelle Montin, Julienne Lemb), les Editions Inculte (J\u00e9r\u00f4me Schmidt et son \u00e9quipe), Carlos Quintero, Carine Le Bihan, Michka Gorki, Manola Antonioli, Corinne Dufay-Bonnet, Marion Pacouil, \u00a0Claire Miguet (ADAGP), Deitch Projects, la revue Third Text, Diane Gross\u00e9 (Duke University Press), South Atlantic Quarterly, Museum of Ethnography Stockholm (Anne Murray), Ramapo College, le 104 (la Nouvelle Fabrique, Vincent Guimas), la Galerie Dufay-Bonnet, Marie-Christine Bureau et Sylvie Rouxel (CNAM), ainsi que Malick Ndiaye, Kasereka Kavwahirehi, Christine Eyenne, Marie-Mathilde Burdeau, The Lords of Design &#x2122; (Fr\u00e9d\u00e9ric Bortolotti, Fr\u00e9d\u00e9rique Stietel).<\/div>\n<\/div>\n[\/vc_column_text][\/vc_column][\/vc_row]","protected":false},"excerpt":{"rendered":"<p>With contributions from Olu Oguibe, Nana Adusei Poku, John Peffer, Chika Okeke-Agulu, Anitra Nettleton, Koyo Kouoh, Sandy Prita Meier, Malick Ndiaye, Aliocha Imhoff &#038; Kantuta Quir\u00f3s.<\/p>\n","protected":false},"author":1,"featured_media":594,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[34],"tags":[],"class_list":{"0":"post-343","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-livres"},"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.lepeuplequimanque.org\/en\/wp-json\/wp\/v2\/posts\/343","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=343"}],"version-history":[{"count":0,"href":"https:\/\/www.lepeuplequimanque.org\/en\/wp-json\/wp\/v2\/posts\/343\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.lepeuplequimanque.org\/en\/wp-json\/wp\/v2\/media\/594"}],"wp:attachment":[{"href":"https:\/\/www.lepeuplequimanque.org\/en\/wp-json\/wp\/v2\/media?parent=343"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.lepeuplequimanque.org\/en\/wp-json\/wp\/v2\/categories?post=343"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.lepeuplequimanque.org\/en\/wp-json\/wp\/v2\/tags?post=343"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}