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Proc&#233;dure de soumissionsDate limite d'envoi des propositions de communication: 20 ao&#251;t 2012Contacter directement les organisateurs des panels qui pr&#233;ciseront les modalit&#233;s de soumissionArgumentaire1. Revisiting anthropological perspectives on sustainable development.organised by Peter Larsen, Luzern (contact: peter.larsen@graduateinstitute.ch)Sustainable development as discourse and practice appears across a wide range of social realities from global high-level summits to grassroots development projects. On the one hand, a series of daunting challenges as climate change, environmental degradation and poverty reduction are framed as sustainability challenges. On the other hand, a variety of actors from nation states to corporate actors employ and engage with sustainability language and commitments in diverse ways. This panel seeks to bring in anthropological theory and ethnography to nurture a debate about the nature of sustainable development in contemporary society and politics. It also more broadly seeks to revisit how anthropologists working both "at home" and abroad position themselves and relate to the concept both theoretically and politically.&#160;2. Towards an Anthropology of the Durative Presentorganised by Samuel Lengen, Nikola Bagic, Karen Jent, Z&#252;rich (contact: n.bagic@gmail.com)Ever since the crisis of representation and the reflexive turn in anthropology, practitioners of the discipline have in various ways problematized the purpose and object of anthropology. Debates about the ethics and politics of anthropology in a globalized world have often resulted in strong oppositions between a rather public, positioned, and applied understanding of the discipline on the one hand (Scheper- Hughes 1995) versus a presumably more neutral understanding of anthropology as an objective science on the other hand (DʼAndrade 1995). Unlike these earlier attempts to reflect on the role of anthropology in terms of &#8222;either/or&#8220;, recent scholars have asked what it would mean to put the ethical itself into anthropological question (Fassin 2008, Faubion 2010, 2001). Inspired by Michel Foucault, Paul Rabinow (2003) has proposed the concept of &#8222;problematization&#8220; as a means to avoid precisely those kinds of debates, which, despite the discrepancies between the disputing parties, reinstate those very parameters that have led to the identification and definition of the problem under dispute in the first place. He thus opens a space of possibility for new reflections on the ethics and politics of anthropology. One scholar who currently explores this space of possibility and pushes anthropology to new directions is Elizabeth A. Povinelli. In her latest book, Povinelli (2011) develops the concept of &#8222;durative present&#8220; in order to focus on forms of suffering which are chronic, and do not relate to acute situations of emergency. These &#8220;quasi-events&#8221; of suffering, outside of the spotlight, are abandoned from discourse insofar as present endurance is rendered invisible by the tense of address. According to Povinelli, many contemporary forms of suffering go unacknowledged, because late liberalism aims at the relief of suffering on a global scale. The concept of &#8222;durative present&#8220; draws attention to the ways in which these forms of suffering are produced by an imaginary that does not itself account for them, precisely because it is mediated by the future anterior tense. If there are forms of suffering in the world today, then they are sacrifices which will have been justified once the problems identified by the reasoning of late liberalism are resolved, so the story goes. Hence, by proposing the concept of &#8222;durative present&#8220;, Povinelli raises the question of the grammar of ethics in late liberalism, and thereby refuses to reproduce those parameters, which have led to the identification and definition of the problem under dispute. At the same time, the concept of &#8222;durative present&#8220; also puts the other side of suffering, catastrophes and emergencies, in a different light. By contrasting the durative present of quasi-events with the eventfulness and presence of acute emergencies, the concept of &#8220;durative present&#8221; allows us better to understand catastrophic suffering as well. Vinh-Kim Nguyen (2010, 2009), for example, shows in the context of HIV/AIDS, how the notion of &#8220;humanitarian crisis&#8221; has fueled global strategies of relief. Conceptualizing HIV/AIDS as a &#8220;humanitarian crisis&#8221; draws tremendous attention on, and mobilizes enormous amounts of resources for the relief of suffering in the context of HIV/AIDS. What can a perspective in terms of the &#8220;durative present&#8221; illuminate about the forms of suffering that coexist alongside these global relief strategies? This panel explores the potential of the concept of &#8222;durative present&#8220; and asks how it can enrich anthropological perspectives on contemporary problematizations across different contexts. What could an anthropology of the &#8222;durative present&#8220; look like in concrete situations? How can a focus on the temporality of concrete situations contribute to the question of anthropologyʻs ethics in relation to these problematizations? Can an anthropology of the &#8222;durative present&#8220; inspire a critique of the liberal imaginary without either reproducing its parameters nor reducing the enduring subjects to mere effects of this imaginary? By investigating these and other questions with Vinh-Kim Nguyen, the panelists locate the &#8222;durative present&#8220; in a range of different contexts and engage a perspective that is susceptible to both the temporality of particular regimes of government and the potentialities that these regimes of government nevertheless bear within themselves.&#160;3. Nation, nationalit&#233;, citoyennet&#233;organised by Laurence Ossipow, Claudio Bolzman, Arnaud Frauenfelder, Maxime Felder, Gen&#232;ve (contact: laurence.ossipow-wuest@hesge.ch ou maxime.felder@hesge.ch)A l&#8217;heure o&#249; la loi sur les &#233;trang&#232;res et les &#233;trangers permet de contr&#244;ler toujours mieux la circulation des migrant-e-s et en particulier des personnes &#233;manant des pays tiers, o&#249; l&#8217;on red&#233;finit &#224; la hausse l&#8217;acquisition de la nationalit&#233; et l&#8217;on reparle &#224; tout va d&#8217;int&#233;gration, quelles d&#233;finitions et pratiques de la nationalit&#233;, de la naturalisation et de la citoyennet&#233; observe-t-on dans diff&#233;rents champs, sph&#232;res, sites des &#233;tats nation occidentaux ? Nous accueillerons dans notre panel des chercheuses et des chercheurs traitant de diff&#233;rentes &#233;chelles de citoyennet&#233; et de l&#8217;identit&#233; communale, cantonale et f&#233;d&#233;rale en Suisse comme dans d&#8217;autres &#233;tats nations.&#160; Nous privil&#233;gierons une approche ethnographique et historique fond&#233;e sur l&#8217;observation et les entretiens tant avec des personnes auditionn&#233;es dans le cadre des offices de la population (naturalisation, mariage, d&#233;marches pour des permis de r&#233;sidences&#8230;) qu&#8217;avec des responsables de ces auditions (offici&#232;res et officiers d&#8217;&#233;tat-civil, enqu&#234;trices et enqu&#234;teurs, responsables en charge de l&#8217;int&#233;gration sur le plan communal, organisateurs, organisatrices&#160; de c&#233;r&#233;monies et d&#8217;&#233;v&#233;nements li&#233;s &#224; l&#8217;int&#233;gration ou la naturalisation, etc.)&#160; Les approches de l&#8217;identit&#233; nationale (ou nationhood) seront &#233;galement consid&#233;r&#233;es avec grand int&#233;r&#234;t qu&#8217;elles reposent sur une perspective sociohistorique (constitution des &#233;tats-nations, politiques multiculturelles, politiques de la citoyennet&#233; et de la civilit&#233;, imaginaires de la diversit&#233;,&#8230;) ou sociologique (par exemple dans le cadre d&#8217;une analyse des m&#233;dias sur des questions li&#233;es &#224; la pr&#233;sence &#233;trang&#232;re sur un territoire national).&#160; .4. Contr&#244;le et surveillance dans&#160; une soci&#233;t&#233; globalis&#233;eorganised by Daniela Cerqui, Lausanne (contact: daniela.cerquiducret@unil.ch)Le&#160; th&#232;me&#160; de&#160; la&#160; surveillance&#160; a&#160; &#233;t&#233;&#160; conceptualis&#233;&#160; par&#160; Foucault&#160; (1975)&#160; en&#160; ce&#160; qui&#160; concerne&#160; les espaces d&#8217;enfermement tels que les prisons, ou plus g&#233;n&#233;ralement les espaces ferm&#233;s&#160; tels&#160; que&#160; les&#160; h&#244;pitaux&#160; ou&#160; encore&#160; les&#160; &#233;coles.&#160; Deleuze&#160; (1990)&#160; a&#160; ensuite&#160; actualis&#233;&#160; le&#160; concept&#160; en d&#233;crivant le passage d&#8217;une soci&#233;t&#233; disciplinaire o&#249; le pouvoir s&#8217;exerce en espace clos,&#160; &#224;&#160; une&#160; soci&#233;t&#233;&#160; dans&#160; laquelle&#160; le&#160; contr&#244;le&#160; s&#8217;exerce&#160; en&#160; milieu&#160; ouvert.&#160; Il&#160; &#233;voque&#160; la&#160; crise&#160; des&#160; institutions&#160; d&#8217;enfermement&#160; et&#160; d&#233;crit&#160; un&#160; syst&#232;me&#160; dans&#160; lequel&#160; l&#8217;individu&#160; n&#8217;a&#160; plus&#160; rien&#160; d&#8217;indivisible, le contr&#244;le s&#8217;exer&#231;ant d&#233;sormais au niveau &#171; dividuel &#187;. En d&#8217;autres termes,&#160; ce&#160; n&#8217;est&#160; plus&#160; l&#8217;individu&#160; pris&#160; dans&#160; son&#160; ensemble&#160; qui&#160; est&#160; objet&#160; de&#160; surveillance,&#160; mais&#160; ce&#160; dernier&#160; est&#160; analys&#233;&#160; et&#160; ma&#238;tris&#233;&#160; par&#160; le&#160; biais&#160; des&#160; diff&#233;rents&#160; param&#232;tres&#160; qui&#160; le&#160; constituent.&#160; Deleuze&#160; insiste&#160; en&#160; particulier&#160; sur&#160; le&#160; r&#244;le&#160; du&#160; march&#233;&#160; dans&#160; ce&#160; processus,&#160; le&#160; marketing&#160; &#233;tant devenu selon lui le principal outil de contr&#244;le de tout un chacun par sa strat&#233;gie de&#160; ciblage des comportements d&#8217;achat.&#160;&#160;&#160;&#160; On peut observer actuellement que les espaces d&#8217;enfermement sont loin d&#8217;avoir disparu.&#160; Mais&#160; leurs&#160; modalit&#233;s&#160; de&#160; fonctionnement&#160; ont&#160; &#233;t&#233;&#160; red&#233;finies&#160; par&#160; l&#8217;apparition&#160; de&#160; possibilit&#233;s de contr&#244;le &#224; distance. Ainsi, les peines p&#233;nitentiaires se doivent de prendre&#160; en compte les possibilit&#233;s offertes par les bracelets &#233;lectroniques, de m&#234;me que les soins&#160; en&#160; milieu&#160; hospitalier&#160; doivent&#160; &#234;tre&#160; coordonn&#233;s&#160; avec&#160; les&#160; multiples&#160; possibilit&#233;s&#160; de&#160; surveiller le patient en dehors de ce cadre. Dans des contextes totalement diff&#233;rents, les&#160; plateformes&#160; d&#8217;&#233;changes&#160; rendues&#160; possibles&#160; par&#160; l&#8217;apparition&#160; du&#160; web&#160; 2,&#160; on&#160; pense&#160; en&#160; particulier&#160; &#224;&#160; des&#160; r&#233;seaux&#160; sociaux&#160; tels&#160; que&#160; facebook,&#160; fournissent&#160; sous&#160; des&#160; couverts&#160; de&#160; communication&#160; de&#160; formidables&#160; outils&#160; de&#160; contr&#244;le,&#160; d&#233;j&#224;&#160; largement&#160; d&#233;nonc&#233;s&#160; par&#160; des&#160; instances telles de que la CNIL (Commission Informatique et Libert&#233;s).&#160;&#160;&#160; La&#160; question&#160; du&#160; contr&#244;le&#160; et&#160; de&#160; la&#160; surveillance&#160; constitue&#160; ainsi&#160; un&#160; th&#232;me&#160; transversal,&#160; qui&#160; touche&#160; aussi&#160; bien&#160; des&#160; milieux&#160; ferm&#233;s&#160; que&#160; des&#160; milieux&#160; ouverts,&#160; &#224;&#160; plus&#160; forte&#160; raison&#160; avec&#160; l&#8217;omnipr&#233;sence des technologies de la communication et de leurs multiples applications.&#160; Elle d&#233;passe aussi largement le cadre de notre soci&#233;t&#233; occidentale. Ce&#160; panel&#160; propose&#160; donc&#160; de&#160; r&#233;unir&#160; des&#160; personnes&#160; qui,&#160; sur&#160; diff&#233;rents&#160; terrains,&#160; rencontrent&#160; de pr&#232;s ou de loin cette probl&#233;matique.&#160;&#160;R&#233;f&#233;rence :G. Deleuze, 1990, Pourparlers (1972-&#173;1990), Paris : Minuit.G. Deleuze, 1990, Post-scriptum sur les soci&#233;t&#233;s de contr&#244;le, in L&#8217;autre Journal, Mai.&#160;M. Foucault, 1975, Surveiller et punir, Paris: Gallimard.5. The Future of New Institutional Economics in Anthropologyorganised by J&#252;rg Helbling, Luzern &#38; Peter Finke, Z&#252;rich(invited contributors, no call for papers for this panel)New institutional economics (NIE) originated in economics where it is today maybe the most vibrant alternative to neo-classic approaches in the narrower sense. Spreading from there, it accommodated itself well in several of the social sciences in the last twenty years or so. In anthropology after a brief flourishing during the 1990s it soon became very much a niche occupation of maybe a dozen individuals or so all over the globe. This proved, so it seems, not sufficient, neither to establish itself firmly as a theoretical line within the discipline nor or to enable a distinct anthropological contribution to the general interest in NIE.We believe this to be unfortunate as there is much to gain specifically from an anthropological look at NIE (or an NIE look at anthropology). Like few other sciences anthropology is concerned with individual actors, their hopes and motives as well as the structural constraints that put limit on their achievements. This is the stuff anthropologists observe in everyday life rather than in laboratory experiments. This is, in some way, what participant observation is all about: to detect the obvious and not so obvious rules of society, when to follow them and when to get around as well as the debates and behaviours, that induce institutional change. We observe institutions used and adopted, manipulated and renegotiated in practice and everyday discourse.In this workshop we would like to take up those debates again and look at potential areas o application. Typically NIE has been adopted in fields close to its mother discipline, economics. Thus anthropologists have tried to explain rapid economic change and not so successful institutional arrangements, common property regimes, and the like. What we propose is that there is much more to it including questions of warfare and conflict resolution, power relations and gender, ethnicity, globalization studies or more generally issues dealing with social change (thus almost covering anthropology as a discipline). What we also encourage is to see NIE &#8211; as is the case in other social sciences &#8211; as a rather open field with fluid boundaries towards other disciplines as well as towards other theoretical debates deriving from the cognitive sciences, evolutionary theories and the like. It is these kinds of intellectual exchanges that we would also like to see blossom with a meeting like this.6. Round-Table: Zur Zukunft des MA-Studiums in Ethnologie an Schweizer Universit&#228;tenorganised by Bettina Beer et Werner Egli, LuzernDas MA-Studium in Ethnologie erfreut sich derzeit (zumindest an den Universit&#228;ten in der Deutschschweiz) noch nicht des erwarteten Zulaufs. Angesichts der Ergebnisse einer Befragung von Studierenden an den Universit&#228;ten Z&#252;rich, Luzern und Bern, die am Ende des BA-Studiums stehen, das Studium mit dem BA abgeschlossen haben und nicht (oder nicht mehr weiter Ethnologie) studieren, sowie von MA-Studierenden soll diskutiert werden, inwiefern es dem MA-Studium an Attraktivit&#228;t mangelt und wie diese erh&#246;ht werden k&#246;nnte.Comit&#233; scientifiqueCongr&#232;s suisse d&#8217;ethnologie, 2 &#38; 3 novembre 2012, Lucerne, SuisseClaudio Bolzman, Professeur, Haute &#233;cole de travail social, Gen&#232;ve, SuisseDaniela Cerqui, Ma&#238;tre d&#8217;enseignement et de recherche, Universit&#233; de Lausanne, SuissePeter Finke, Professeur, Universit&#233; de Z&#252;rich, SuisseArnaud Frauenfelder, Professeur, Haute &#233;cole de travail social, Gen&#232;ve, SuisseJ&#252;rg Helbling, Professeur, Universit&#233; de Lucerne, SuisseSamuel Langen, Doctorant, Universit&#233; de Z&#252;richPeter bille Larsen, Visiting Lecturer Development Studies, Institut des Hautes &#233;tudes internationales et du d&#233;veloppement, Gen&#232;ve, Suisse.Laurence Ossipow, Professeure, Haute &#233;cole de travail social, Gen&#232;ve, Suisse