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&#8216;Vivemos tempos dif&#237;ceis&#8217;, tornou-se numa express&#227;o dif&#237;cil de rebater. Mas de que temporalidades estamos a falar, e de que lugares? Que complexidades t&#234;m esses tempos e lugares? De que formas podemos atuar no Tempo em que vivemos?Viver o tempo expressa um conjunto de imagin&#225;rios, racionalidades e experi&#234;ncias que se v&#227;o construindo em diferentes espa&#231;os, por diferentes pessoas que est&#227;o tamb&#233;m em crescente mobilidade, constituindo diferentes lugares a partir dos quais se produzem conhecimentos comprometidos com os mundos.Se as sociedades ocidentais renascentistas valorizavam a ancestralidade e a antiguidade de cunho greco-romano, a modernidade ocidental da expans&#227;o europeia, e o seu colonialismo subsequente, olhou o passado como algo a superar face aos ideais iluministas de Progresso, Ci&#234;ncia, Raz&#227;o e T&#233;cnica, criando com isso clivagens entre pessoas e entre sociedades. No sistema mundo moderno europeu capitalista, o tempo passou a integrar uma ordem de regula&#231;&#227;o e controlo de forma a estabelecer rela&#231;&#245;es econ&#243;micas, pol&#237;ticas e simb&#243;licas de domina&#231;&#227;o/explora&#231;&#227;o, redefinindo e acelerando as rela&#231;&#245;es que as pessoas assumem com o espa&#231;o atrav&#233;s, por exemplo, da recria&#231;&#227;o de dicotomias trabalho/lazer, urbano/rural, p&#250;blico/privado.Habitar o espa&#231;o na contemporaneidade significa igualmente viver territ&#243;rios de fronteiras porosas em contextos cada vez mais experienciados nas suas dimens&#245;es transnacionais e transculturais. A complexidade destas din&#226;micas societais, subjacente &#224; crescente mobilidade de pessoas, traz a necessidade de repensar a rela&#231;&#227;o entre na&#231;&#245;es, territ&#243;rios, culturas e identidades. Os impedimentos jur&#237;dico-legais &#224; livre circula&#231;&#227;o de pessoas e bens materializam-se, por exemplo, na edifica&#231;&#227;o de &#8216;muros de seguran&#231;a&#8217; face &#224; imigra&#231;&#227;o ilegal, ou em pol&#237;ticas de l&#237;ngua nativistas que visam controlar a dissemina&#231;&#227;o da diversidade cultural num espa&#231;o imaginado como homog&#233;neo. Neste sentido, o espa&#231;o &#233; visto como uma produ&#231;&#227;o cultural, econ&#243;mica, pol&#237;tica e hist&#243;rica cont&#237;nua que resulta das tens&#245;es entre heran&#231;as e mudan&#231;as, entre passados e projetos, entre inclus&#245;es e exclus&#245;es &#8211; um processo que constitui quer os lugares quer os sujeitos.Nesta perspetiva, refletir sobre os modos como nos relacionamos com os tempos e os lugares (no plano individual e no plano coletivo) h&#225; de revelar as formas como as pessoas pensam o mundo, o que resulta crucial para a cr&#237;tica ao modelo &#250;nico de Tempo que a modernidade ocidental tornou hegem&#243;nico. &#201; necess&#225;rio identificar as v&#225;rias for&#231;as desiguais de poder &#8211; tanto de sentido opressor ou emancipador &#8211; que edificam, legitimam e transformam os pensamentos e/ou as a&#231;&#245;es. Pensar a ideia de tempo implica necessariamente pensar em hist&#243;ria (vivida) e em mem&#243;ria, nas dimens&#245;es plurais e heterog&#233;neas de como se interpreta o passado, o presente e o futuro, e de como se vive o espa&#231;o (ou os espa&#231;os), o que p&#245;e em causa tanto o car&#225;cter linear do tempo ocidental como a universalidade da sua escala.O tempo tem, assim, dimens&#245;es praxeol&#243;gica, contextual, ontol&#243;gica e pol&#237;tica, e sintetiza descontinuidade, ritmo, rutura e crises, apropria&#231;&#245;es e reinven&#231;&#245;es, algo importante a ter em conta no momento em que se quer partilhar conhecimentos no intuito de atuar nos diferentes mundos em que vivemos. At&#233; que ponto nos poderemos emancipar em rela&#231;&#227;o ao Tempo?Partindo deste desafio, convidamos os/as doutorandos/as e outros/as investigadores/as de institui&#231;&#245;es nacionais e internacionais a enviar propostas de comunica&#231;&#245;es que reflitam criticamente sobre as seguintes tem&#225;ticas:1. Cidadanias e narrativas de desenvolvimento: participa&#231;&#245;es e imposi&#231;&#245;es2. Cidades, culturas e sustentabilidades: as pol&#237;ticas e os p&#250;blicos3. Direito(s), Justi&#231;a(s) e Democracia(s): viol&#234;ncias, representa&#231;&#245;es e metamorfoses4. G&#233;nero, fam&#237;lias e sexualidades: os modelos e as experi&#234;ncias5. Governa&#231;&#227;o, Pol&#237;ticas P&#250;blicas e Inova&#231;&#227;o social: das &#8216;crises&#8217; &#224;s alternativas6. Literaturas, Imagens e Ci&#234;ncia: entre representa&#231;&#245;es e pr&#225;ticas7. Metodologias de Investiga&#231;&#227;o: reflexividade, ferramentas e impactos8. Migra&#231;&#245;es: tens&#245;es entre Estado de direito e as subjetividades9. Patrim&#243;nios, Artes e Arquiteturas: mem&#243;rias e transforma&#231;&#227;o10. Pluralismos socioculturais, pol&#237;ticos e econ&#243;micos: movimentos, lutas sociais emancipat&#243;rias e Estado moderno11. P&#243;s-colonialismos: rela&#231;&#245;es coloniais, domina&#231;&#245;es e resist&#234;ncias12. Rela&#231;&#245;es Internacionais e seus contextos: entre a(s) teoria(s) e a(s) hist&#243;ria(s)13. Territorialidades e Propriedade: natureza, dom&#237;nio privado e gest&#227;o coletiva14. Trabalho e Desigualdades sociais: conflitos e precariedadesO Col&#243;quio ter&#225; lugar na Faculdade de Economia da Universidade de Coimbra (Portugal) de 6-7 de dezembro de 2013.O envio dos resumos de comunica&#231;&#245;es &#8211; em portugu&#234;s, ingl&#234;s ou castelhano, m&#225;ximo 300 palavras, indica&#231;&#227;o de palavras-chave, tem&#225;tica onde se insere, contacto e breve nota biogr&#225;fica &#8211; dever&#225; ser realizado at&#233; 1 de setembro de 2013 atrav&#233;s do preenchimento do formul&#225;rio dispon&#237;vel aqui.Os resumos das comunica&#231;&#245;es aceites ser&#227;o divulgados online at&#233; 30 de setembro de 2013, e os proponentes ser&#227;o notificados da decis&#227;o. Ap&#243;s a realiza&#231;&#227;o do Col&#243;quio ir&#225; proceder-se &#224; sele&#231;&#227;o de comunica&#231;&#245;es para posterior publica&#231;&#227;o na revista Cabo dos Trabalhos (http://cabodostrabalhos.ces.uc.pt). Os textos completos dever&#227;o ser entregues at&#233; 30 de Dezembro de 2013.Para mais informa&#231;&#245;es, por favor contacte a Comiss&#227;o Organizadora do Col&#243;quio pelo seguinte endere&#231;o eletr&#243;nico: coloquiodoutorandos2013@ces.uc.pt ou visite o site: http://www.ces.uc.pt/coloquiodoutorandos2013/index.php?id=8018&#38;id_lingua=1&#38;pag=8019'We live in harsh times', became an expression which is difficult to refute. But which temporalities are we talking about, and which places? What complexities lie in those times and places? How can we act upon the time we live in?Living the time expresses a set of imaginaries, rationalities and experiences that are built in different places by different people who are also in increased mobility, constituting different places from which is produced knowledge committed to the worlds.If Western Renaissance societies valued the Greco-Roman ancestry, the Western modernity of European expansion, with its subsequent colonialism, looked at the past as something to overcome against the Enlightenment ideals of Progress, Science, Reason and Technique, creating with it divisions between people and societies. In modern European capitalist world system, the time integrated an order of regulation and control to establish economic, political and symbolic relations of domination / exploitation, redefining and accelerating the relationships that people assume with the space through, for example, the recreation of dichotomies work / leisure, urban / rural, public / private.Inhabiting the space also means living in contemporary territories with porous borders, increasingly experienced in their transcultural and transnational dimensions. The complexity of these societal dynamics, which underlies the mobility of people, brings the need to rethink the relationship between nations, territories, cultures and identities. The legal impediments to the free movement of people and goods are materialized, for example, through the construction of 'security walls' against illegal immigration or through nativist language policies aimed at controlling the diffusion of cultural diversity in a space imagined as homogeneous. In this sense, space is seen as a cultural, economic, political and historical production that results from continuous tensions between heritages and changes, past and projects, inclusions and exclusions &#8211; a process that produces both places and subjects.In this perspective, reflecting on the ways we relate to the times and places (at the individual and collective levels) may probably reveal the ways people think about the world, which results crucial to the critique of the unique model of Time that Western modernity has made hegemonic. It is necessary to identify the various forces of unequal power - either oppressive or emancipatory - that build, legitimize and transform the thoughts and / or the actions. Thinking on the idea of time means necessarily thinking of (lived) history and memory, in the plural and heterogeneous dimensions through which we interpret the past, present and future, and how we live the space (or spaces), which undermines both the linear nature of time as the Western universality of its scale.The time has thus praxeological, contextual, ontological and political dimensions, and synthesizes discontinuity, rhythm, rupture and crises, appropriations and reinventions, something important to consider when one wants to share knowledge in order to act in the different worlds in which we live. To what extent can we be emancipated in relation to Time?Accepting this challenging proposition we invite PhD students and other researchers of national and international institutions to submit proposals for papers that reflect critically on the following topics:1. Citizenship and narratives of development: participations and impositions 2. Cities, cultures and sustainabilities: policies and publics 3. Law (s), Justice (s) and Democracy (ies): Violences, representations and transformations 4. Gender, families and sexualities: models and experiences 5. Governance, Public Policy and Social Innovation: from 'crisis' to alternatives 6. Literature, Science and Images: between practices and representations 7. Research Methodologies: reflexivity, tools and impacts 8. Migration: tensions between State of law and the subjectivities 9. Heritage, Arts and Architectures: Memories and transformation 10. Sociocultural, political and economic pluralisms: social movements, emancipatory social struggles and the modern state 11. Post-colonialisms: colonial relations, processes of domination and resistance 12. International Relations and their contexts: between theory (ies) and history (ies) 13. Territoriality and Property: nature, private domain and collective management 14. Labour and Social Inequalities: conflicts and fragilities&#160;The event will take place at the Faculty of Economics, University of Coimbra (Portugal) on 6-7 December 2013.The submission of short abstracts - in Portuguese, English or Spanish, approx. 300 words, keywords, selected topic, contact and biographical note - should be sent through the following address:&#160;&#160;http://www.ces.uc.pt/coloquiodoutorandos2013/index.php?id=8018&#38;pag=8145&#38;id_lingua=2&#160;&#160;The deadline for proposals is 1 September 2013.Accepted abstracts will be published online until 30 September 2013, and the applicants will be notified of the decision. After the event there will be a selection of abstracts for publication in the journal Cabo dos Trabalhos (http://cabodostrabalhos.ces.uc.pt). The selected papers must be delivered by 30 December 2013.For more information please contact the Organizing Committee of the Colloquium to the following email address: coloquiodoutorandos2013@ces.uc.pt &#160;or throught the site:http://www.ces.uc.pt/coloquiodoutorandos2013/index.php?id=8018&#38;id_lingua=2&#38;pag=8019&#160;&#160; &#160;&#160;&#160;