er colloque international programme atlantys la fin nantes du … · 2016. 8. 1. · 8 9 atlantys |...

NaNtesDU 08 AU 10 jUin 2016

La fin du monde, un imaginaire universel ?The enD of The WorlD, a UNiversal imagiNatioN ?

informations, programme et inscriptions : www.univ-nantes.fr/js/atlantysContact : [email protected]

Mercredi 8 & jeudi 9 juinCampus du tertre, Faculté des lettres et sciences humaines, Bâtiment Censive

Vendredi 10 juinCité internationale des Congrès (dans le cadre de la Journée scientifique de l’Université de Nantes)

sessions scientifiques

conférences et 1 table ronde7 4

1er ColloqUe iNterNatioNal dU progrAMMe ATlAnTys

www.univ-nantes.fr/js/atlantys

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AtlAntys | Programme de l’université de nantes

Premier colloque internAtionAl AtlAntys _nantes du 8 au 10 juin 2016

sommairesummAry

préambule Frédéric Le Blayintroduction

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Les partenaires d’ATLANTYSatlantYs ParticiPants

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présentation duprogramme atlaNtysatlantYs Program

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collaboration avec le programme NEORELIGITURPartnershiP

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Vendredi 10 juinJournées scientifiques de l’Université de Nantes

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partenariatset remerciementsaknowledgements

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Comité scientifiquescientific committee

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programme du colloque 8 ET 9 JUIN / 10 JuinProgram of the conference

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ConférencierskeYnote sPeakers

1212 | david morgan, usa13 | kinhide mushakoji, japon14 | asghar montaZerolghaem, iran15 | Bernadette rigal-cellard, france

intervenants sPeakers

1616 | christophe Batsch, france16 | estelle Bertrand, france17 | alessandro cancian, uk17 | laura castro roYo, switzerland18 | Bogdan duca, romania18 | christine dumas-reungoat, france19 | Brad l. eden, usa19 | john r. hall, usa20 | Béatrice hendrich, germany20 | marie-Paule hille, france21 | aysuda kÖlemen21 | till luge22 | santiago francisco PeÑa, argentine/france22 | ana Petrache23 | martin rieXinger, denmark23 | dilek sarmis24 | victor shnirelman, russia24 | inna anatolyevna shved, Belarus25 | olaf simons, germany25 | emmanuel sZurek, france26 | alexandre toumarkine26 | ardiç uslu, turkey

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atlantYs est un programme de recherche interdisciplinaire et international financé par la région des Pays de la loire (Paris scientifiques). Porté par l’université de nantes et piloté par le centre François Viète (Épistémologie, Histoire des sciences et des techniques), il réunit plusieurs équipes de recherche en france et à l’étranger.se donnant pour objectif d’étudier de manière analytique et critique les fondements et les ressorts de l’imaginaire de la mort de l’humanité ou de la fin du monde, il se veut notamment une réflexion utile au sein des débats contemporains sur l’avenir de la planète et de ses populations.les travaux menés au sein du programme atlantYs mettent en relation différentes questions comme la relation des populations avec leur environnement naturel, leur réaction face aux désastres ou catastrophes de grande ampleur qui émaillent leur histoire, l’expression et les représentations de l’angoisse de la disparition collective, les comportements ou réponses des sociétés humaines face à cette angoisse ainsi que les points de convergence ou de conflit entre croyances irrationnelles, conceptions religieuses et discours scientifique. atlantYs est agréé par la maison des sciences de l’Homme Ange Guépin (nantes).

atlantYs is an interdisciplinary and intercultural research program granted by the Pays de la loire region. endorsed by the university of nantes and centre François Viète (epistemology, History of sciences and technology), it unites several research institutions in france and abroad.aiming at sheding critical and analytical light on the grounds of collective representations dealing with the end of the world and the death of mankind, our program is interested in the contemporary debates about the protection of the environment and human populations.atlantYs program’s research activities address various issues such as :the interaction of human groups and populations with their natural environment and their reaction when faced with high-scale disasters (in a contemporary as well as historical perspective) ;the expression and representation of the anxiety of our collective death or destruction ;the reaction and behavior of human societies regarding the universal fear of their end ;the converging points between irrational beliefs, religious conceptions and scientific theories.atlantYs is recognized by maison des sciences de l’Homme Ange Guépin (nantes).

présentation duprogramme atlaNtys

AtlAntys ProGrAm

préambule Frédéric Le Blay

introduction

au moment où le débat sur le réchauffement climatique retenait l’attention des médias du monde, paraissait en france, sous la direction de raymond woessner, un ouvrage collectif portant le titre : coP 21. déprogrammer l’apocalypse. 40 auteurs s’engagent, 100 textes pour comprendre (éditions atlande, 2015). ce titre accrocheur résumait bien le double visage de nos angoisses : s’il est indéniable que nous sommes aujourd’hui confrontés à des enjeux climatiques et écologiques majeurs qui nous invitent à repenser notre société et ses pratiques en vue d’échapper à un scénario catastrophe d’une ampleur encore jamais vécue par l’humanité, il est également certain que cette actualité anxiogène s’alimente d’un imaginaire dont elle revivifie, sous un visage nouveau, les motifs multiséculaires. l’actualité ne se déprend jamais tout à fait des héritages de l’histoire et les menaces pesant sur l’avenir font ressurgir les souvenirs des calamités et des terreurs du passé. le programme atlantYs se propose d’interroger notre présent par le biais d’un regard critique et d’un travail de documentation sur les peurs collectives et les expériences traumatiques qui informent nos représentations et nos croyances. ce 1er colloque international doit contribuer à mieux cerner les ressorts et les contours d’un discours ancien et contemporain à la fois, que se partagent de nombreuses cultures, le discours sur la fin des temps.

Frédéric le Blay, coordinateur scientifique du programme atlantYs.

UN regard CritiqUe

poUr Ne pas avoir peUr

de l’aveNir.

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Les partenaires d’ATLANTYS

AtlAntys PArticiPAnts

PArtenAires PrinciPAux mAin PArtners• Centre François Viète (Épistémologie,

histoire des sciences et des techniques, ea 1161), universités de nantes et de Bretagne occidentale (Brest).

• Centre de Recherches en Archéologie, archéosciences, histoire (umr 6566-creaah), cnrs-ministère de la culture-universités du maine, nantes, rennes 1&2.

• Espaces et Sociétés (UMR 6590-ESO), cnrs-universités de nantes-angers-maine-caen-rennes.

• Littoral, Environnement, Télédétection, géomatique (umr 6554 letg-géolittomer), cnrs-universités de nantes-Brest-caen-rennes.

• Laboratoire de Psychologie des Pays de la loire (lPPl, ea 4638), universités d’angers et de nantes.

PArtenAires AssociÉsAssociAte PArtners• L’Antique, Le Moderne (L’AMO, EA 4276),

université de nantes.• Centre Atlantique de Philosophie

(caPhi, ea 2163), université de nantes.• Laboratoire de Planétologie et de

géodynamique (umr 6112-lPg), cnrs, universités de nantes et du maine (le mans).

• Centre de Recherche en Histoire internationale et atlantique (crhia, ea 1163), universités de nantes et la rochelle.

• Centre de Recherches Archéologiques et historiques antiques et médiévales-centre michel de Boüard (umr 6273 craham), cnrs-université de Basse normandie/caen.

• Ruralités-Rural urbain, Liens environnement, territoires, sociétés (ea 2252), université de Poitiers.

• Archéologie et Sciences de l’Antiquité, équipe themam (umr 7041 arscan), cnrs-université Paris-ouest nanterre.

• Institut Interdisciplinaire d’Anthropologie du contemporain (umr 8177 iiac), cnrs-ehess, Paris.

• Centre de Recherche sur les civilisations de l’asie orientale (crcao), cnrs-ePhe-collège de france-université Paris 7.

• School of International Studies, university of oklahoma state (usa).

• Department of English, Simon Fraser university, British columbia (canada).

• Department of Geography and Planning, macquarie university-sydney (australia).

• Department of Science and Technology studies, university college, london (united-kingdom).

collABorAtions institutionnellesinstitutionAl PArnersHiPs• Maison des Sciences de l’Homme Ange

guépin, nantes.• Institut du Pluralisme Religieux et de

l’athéisme (iPra), nantes.• Faculty of Humanities, University of

niigata, japan.• Fukushima National College of

technology, japan.• Center for Digital Studies, Ajou

university, southern republic of corea.

Comité scientifique

Premier colloque international, nantes, 8-10 juin 2016la fin du monde, un imaginaire universel ?the end of the world, a universal imagination ?

scientiFic committee

PrÉsidence cHAir• Pedram KHOSRONEJAD (School of

international studies, university of oklahoma state, usa),

• Nicolas ROUSSIAU (Faculté de Psychologie / laboratoire de Psychologie des Pays de la loire, université de nantes).

memBres memBers • Christine DUMAS-REUNGOAT

(département d’études anciennes / centre de recherches archéologiques et historiques anciennes et médiévales-centre michel de Boüard, cnrs-université de Basse-normandie, caen).

• Andrew GREGORY (Department of science and technology studies, university college, london/ united kingdom).

• Christiane GRUBER (Department of history of art, university of michigan/ usa).

• Claire GUIU (Institut de Géographie et d’aménagement régional / espaces et sociétés, cnrs-université de nantes).

• Richard HOWITT (Department of geography and Planning / macquarie university, sydney / australia).

• Asghar MONTAZEROLGHAEM (département d’histoire, université d’ispahan/ iran).

• Yoann MOREAU (Institut interdisciplinaire d’anthropologie du contemporain, cnrs-ehess, Paris).

• David MORGAN (Department of religious studies, duke university/ usa).

• Annick PETERS-CUSTOT (Département d’histoire / centre de recherches en histoire internationale et atlantique, université de nantes).

• Bernadette RIGAL-CELLARD (département des études des mondes anglophones / cultures et littératures des mondes anglophones, université de Bordeaux-montaigne).

• Pierre VACHER (Département des sciences de la terre et de l’univers / laboratoire de Planétologie et géodynamique, cnrs-université de nantes).

• Sophie VERNICOS (Institut de géographie et d’aménagement régional / espaces et sociétés, cnrs-université de nantes).

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campus du tertre, faculté des lettres et sciences humaines, Bâtiment de la censive.

16 H • Accueil des participants, thé-café de bienvenue.

17 H-18 H 30 • conférence plénière inaugurale, ouverte au public. david morgan, duke university (usa) : « Protestant images of the end : modernity and the religious understanding of time ».

20 H • dîner

campus du tertre, faculté des lettres et sciences humaines, Bâtiment de la censive.

mAtinÉe8 H 30 • Accueil

9 H • Allocutions d’ouverture• Ghozlane FLEURY-BAHI, Conseillère

pour la recherche auprès du Président de l’université de nantes.

• Jean-Marie LARDIC, Directeur de l’u.f.r. des lettres et langages

• Représentants des collectivités partenaires.

• Scott WALTER, Centre François Viète.• Frédéric LE BLAY, Pedram

khosronejad et nicolas roussiau, Programme atlantYs.

session 1 origines et modèles d’un imaginaire.Présidence/chair : Frédéric le BlAy, université de nantes.

10 H-10 H 30 • christine dumAs-reunGoAt, université de Basse-normandie / caen (france) : « l’imaginaire de la fin du monde en grèce ancienne : fin provisoire et fin radicale, deux mythes miroirs ».

10 H 30-11 H • christophe BAtscH, université de lille (france) : « endzeit wird urzeit : le modèle des premiers hommes (adam, noé) dans les représentations de la fin des temps des judaïsmes apocalypticiens d’époques grecque et romaine ».

11 H-11 H 30 • laura cAstro royo, université de Zürich (suisse) : « from destruction to resurrection : the Zoroastrian particular vision of the end of the world ».

11 H 30-12 H • Victor sHnirelmAn, institut d’ethnologie et d’anthropologie, académie russe des sciences, moscou (russie) : « end of the world and the jews ».

12 H-12 H 30 • discussion

12 H 30-14 H • déjeuner

APrès-midisessions parallèles 2b et 3b organisées en partenariat avec le programme franco-allemand neoreligitur (anr-dfg) : « new religiosities in turkey : reenchantment in a secularized muslim country ». P.27

programme du colloque 8 ET 9 JUIN / 10 Juin

ProGrAm oF tHe conFerence

mercredi 8 juin

jeudi 9 juin

session 2A fin du monde et fin des emPires : une lecture de l’histoire.Présidence/chair : Philippe BlAudeAu, université d’Angers.

14 H-14 H 30 • Bogdan ducA, centre d’études « constantin noica », Bucarest (roumanie) : « constantinopol – the new rome. scene of greek orthodox theological-Political eschatology ».

14 H 30-15 H • estelle BertrAnd, université du maine (france) : « les larmes de scipion : la destruction des villes et la fin des empires dans l’antiquité ».

15 H-15 H 30 • olaf simons (avec lionel lABorie), université d’erfurt (allemagne) : « the apocalyptic Plot of general Philippe gentils de langallerie ».

15 H 30-16 H • discussion

session 2B* turkish imaginations of the end of the world 1 : modern esoteric visions, contemPorarY new age and environmental anXieties.Présidence/chair : nicolas roussiAu, université de nantes.

14 H-14 H 30 • emmanuel sZureK, école des hautes études en sciences sociales, Paris (france), « un atlantide turc : le mythe du continent mu lu par les kémalistes ».

14 H 30-15 H • Ardiç uslu, université d’izmir (turquie) : « the end of the world in izmir, 2012 : on national and international hysteria about the end of the mayan calendar and the salvatory role of the izmir region ».

15 H-15 H 30 • Béatrice HendricH, université de cologne (allemagne) : « after the end – Paradise ! eco-catastrophe and societal reawakening in turkish novels ».


16 H-16 H 30 • Pause

session 3A héritage, folklore, traditions, réécritures.Présidence/chair : richard HoWitt, macquarie university-sydney.

16 H 30-17 H • inna Anatolyevna sHVed, université d’état de Brest / Pushkin (Belarus) : « nature of collective representations dealing with the end of the world (on the material of the Belarusian folk eschatology) ».

17 H-17 H 30 • santiago Francisco PeÑA, université de Buenos aires / université Paris iv sorbonne (argentine/france) : « humanistes et démons. la fin d’une ère à l’automne de la renaissance ».

17 H 30-18 H • Brad l. eden, university of valparaiso (indiana, usa) : « tolkien’s vision of the end of the middle-earth : myth and faith in the construction of tolkien’s mythology ».


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session 3B* turkish imaginations of the end of the world ii : reimagining islamic eschatologY.Présidence/chair : david morGAn, duke university.

16 H 30-17 H • dilek sArmis, école des hautes études en sciences sociales, Paris (france) : « variation autour de l’apocalypse : le prédicateur truc harun Yahrya, ou le travestissement eschatologique ».

17 H-17 H 30 • mArtin riexinGer, université de aarhus (danemark) : « muhammed Bosdağ : Parascientific reinterpretation of classical islamic eschatology ».

17 H 30-18 H • Aysuda KÖlemen, université kemerburgaz, istanbul (turquie) : « turkish Post-apocalyptic fantasy literature as a space for religious and Political reimaginations of islamic eschatology ».


18 H 30-19 H 15 • conférence plénière, ouverte au public, suivie d’une table ronde.

enregistrement de l’émission radio le labo des savoirs. le labo des savoirs est un programme radio hebdomadaire créé à nantes en 2009, diffusé aujourd’hui sur 21 stations francophones (france, québec, Belgique) et sur le site france culture plus – webmédia étudiant de france culture.

Kinhide musHAKoji, Professeur exceptionnel au centre de recherche pour le Partenariat de l’asie et du Pacifique, université d’osaka (japon) : « the armagedon of oumu-shinri-kyo: terrorism at the end of a world. »

19 H 15-20 H 15 • table ronde• Pedram KHOSRONEJAD, Co-président

du comité scientifique du colloque.• Frédéric LE BLAY, Coordinateur

scientifique du programme atlantYs.

• Kinhide MUSHAKOJI, conférencier invité.

• Bernadette RIGAL-CELLARD, conférencière invitée.

• Dilek SARMIS, représentant du programme neoreligitur.

20 h 30 • dîner officiel

cité internationale des congrès, salle gh.

mAtinÉeÀ PArtir de 8 H • Accueil

session 4 visages de la fin du monde dans l’islam.Présidence/chair : Pedram KHosronejAd, oklahoma state university.

programme des 3 jours (suite) Les 8, 9 et 10 Juin

ProGrAm oF tHe conFerence

Vendredi 10 juin journée scientifique de l’université de nantes P.28

9 H-9 H 30 • Alessandro cAnciAn, institute of ismaili studies – london (united kingdom) : « apocalypses between the social and the mystical : exegesis of the end of the time in early modern iranian shi ‘i sufism ».

9 H 30-10 H • marie-Paule Hille, école Pratique des hautes études-Paris (france) : « réflexions sur l’interrelation entre temps eschatologique et temps humain au sein d’une confrérie musulmane chinoise ».

10 H-10 H 30 • Pause

10 H 30-11 H • Alexandre toumArKine, orient-institut, istanbul (turquie) : « the end of the world according to turkish neo-spirit(ual)ism ».

11 H–11 H 30 • till luGe, orient-institut, istanbul (turquie) : « apocalyptic events as the gateway to a new dimension : on energetic transformation through the holy Book of a globalizing turkish new religious movement ».


12 H– 13 H • conférence plénière, ouverte au public. Asghar montAZerolGHAem, université d’isfahan (iran) : « the end of history and the hereafter from the islam and shiism viewpoint ».

13 H– 14 H • déjeuner

APrès-midi

session 5 eXPressions contemPoraines et usages socio-Politiques du millénarisme.Présidence/chair : Pierre VAcHer, université de nantes.

14 H-14 H 30 • john r. HAll, university of california-davis (usa), « how spectres of the apocalypse haunt climate change constructions of the future in environmental movements ».

14 H 30-15 H • Ana PetrAcHe, foundation for interreligious and intercultural research and dialogue-genève (suisse) : « récits eschatologiques et théories politiques ».


15 H 30-16 H • conclusions et clôture du colloque.

16 H-17 H • Pause

17 H-18 H • conférence plénière, ouverte au public. Bernadette riGAl-cellArd, université de Bordeaux-montaigne (france) : « katrina, signe de la fin des temps dans le discours des évangélistes millénaristes ».

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david morgan is Professor of religion at duke universitY and chair of the dePartment of religion, with an additional aPPointment in the dePartment of art, art historY, and visual studies.his research interests encompass the history of religious visual and print culture, art history and critical theory, and religion and media. his books include the embodied eye: religious visual culture and the social life of feeling (2012), the lure of images: a history of religion and visual media in america (routledge, 2007), the sacred gaze (2005), and visual Piety (1998). his latest book is the forge of vision: a visual history of modern christianity (2015), which is based on the 2012 cadbury lectures that morgan delivered at the university of Birmingham, uk. morgan is a life member of clare hall, cambridge university, co-founder and co-editor of the journal material religion, and co-editor of the book series “religion, media, and culture,” published by routledge.

institutional page http://religiousstudies.duke.edu/people?gurl=&uil=11110&subpage=profile

Wikipedia page https://en.wikipedia.org/wiki/david_morgan_%28art_historian%29

rÉsumÉ de lA conFÉrence conFerence PresentAtion ABstrAct« Protestant images of the end: modernity and the religious understanding of time. »the modernist sense of time rides on the premise that the present is set apart from the past, a new cultural regime or order, a distinctly different worldview. the new becomes the central value hailed by science, journalism, economics, and art. Periodization is the arch concern of modernism: the construction of time as the essential medium of historical being, of grasping what we really are, namely, of realizing what we are in the progressive evolution of self and society. modernism is the view of culture that relies on time to individuate self and society in graduated terms. the incremental graduation of time is also to be found at work in Protestant dispensationalism, the view that history since the divine creation of the universe is divided into eras that bear characteristic features and purposes in an overarching history of salvation. this paper will explore the key role that diagrams and images have played in the Protestant imagination of time as a sectored chronicle of universal advance toward the end, exploring along the way the uniquely modern conception of time that moves through Protestant thought and visual imagination.

ConférenciersKeynote sPeAKers

dAVid morGAn, duke universitY (usa)[email protected]

diPlômé de l’université gakushuin de tokYo et de l’institut d’études Politiques de Paris, kinhide mushakoji est un sPécialiste reconnu dans le domaine des relations internationales. fondateur de l’institut des relations internationales de l’université sophia à tokyo en 1969, il en a été le directeur pendant plusieurs années ; professeur invité à Princeton university et northwestern university (usa), il a exercé des activités de consultant auprès de nombreuses organisations internationales. il a été vice-recteur de la regional and global studies division de l’université des nations-unies de 1976 à 1989. il est membre de nombreuses associations et organisations œuvrant dans le domaine des relations internationales. Parmi ses publications les plus récentes, on peut citer : “social reproduction of exclusion: exploitative migration and human insecurity”, isabella Backer, stephen gill eds., Power, Production and social reproduction, Pelgrave, 2003 ; “state and immigrant diaspora identity in contemporary japan: from a developmentalist national ethics towards a multicultural development ethics of human security”, tanh-dam truong, des gasper eds. transnational migration and human security: migration-development-security nexus, springer, 2011 ; “ethno-Politics in contemporary japan : the mutual occlusion of orientalism and occidentalism», Protosociology, vo.32, 2015, pp.36-56.

KinHide musHAKoji, université d’osaka (jaPon)[email protected]

rÉsumÉ de lA conFÉrence conFerence PresentAtion ABstrAct« the Armagedon of oumu-shinri-Kyo: terrorism at the end of a World. »oumu-shinri-kyo practiced terrorism under its guru. this new religion was typical in japanese history where new shamanist religions, shinto and Buddhist, were mobilizing subaltern groups who were unable to adapt to the rapid modernization/westernization. the oumu-shinri-kyo was sharing with these subaltern religions, the critique of the political economic order based on anti-modernist hybrid religious beliefs preached by a charismatic divine guru.this new religion was different from all the others, in its terrorist practice based on a syncretic mixture of Buddhist, hindu belief in karma and a judeo-christian belief in a catastrophic end of the world. it was also unique by its emulation of the meiji state, in its belief in a Paternalist religious leader combined with his mobilization of scientific technological intellectuals, using their scientific knowledge in achieving his violent goals, thanks to the fact that he was the object of their unconditional irrational veneration.

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ConférenciersKeynote sPeAKers

AsGHAr montAZerolGHAem université d’isfahan (iran)[email protected]

asghar montaZerolghaem est Professeur au sein du déPartement d’histoire de l’université d’isfahan. il est sPécialiste de l’islam et du shiisme en Particulier. ses travaux embrassent un champ chronologique très large puisqu’il a aussi publié sur la Perse antique et l’empire des achéménides. auteur de très nombreux articles et livres, on lui doit notamment une histoire des premiers temps de l’islam (early history of islam, isfahan, 2008) et d’importantes études sur les cimetières et les martyrs du shiisme.

rÉsumÉ de lA conFÉrence conFerence PresentAtion ABstrAct« the end of History and the Hereafter from the islam and shiism viewpoint. »Beginning and end of the history and resurrection is one of the most fundamental issues for all divine religions and humanity. in islamic thought, end of history and resurrection is one of the most thriving topics related to beliefs. in islam, the purpose of hereafter life is divine justice at the end of history. from quran’s viewpoint, death is a transmission from a residency to another one and death doesn’t mean inexistence at all. man stays in isthmus after death. in judgment day, man’s fate is determined by himself in the world. in this article, it is aimed to explain the theory of other life and history end in islam and shiism, by descriptive-analytical method.

BernAdette riGAl-cellArd université de BordeauX-montaigne (france)[email protected]

Bernadette rigal-cellard, agrégée d’anglais, est Professeur en études nord-américaines à l’université BordeauX montaigne.elle y dirige aussi le master pluridisciplinaire « religions et sociétés » qu’elle a fondé en 2005. spécialiste des religions minoritaires nord-américaines et de leur expansion dans le monde, elle a publié notamment : la religions des mormons (albin michel, 2012), les mutations transatlantiques des religions (& christian lerat. Pessac : PuB, 2000), sectes, églises, mystiques : échanges, conquêtes, métamorphoses (dir. Bordeaux : Pleine Page, 2004), missions extrêmes en amérique du nord : des jésuites à raël (dir. Pleine Page, 2005), religions et mondialisation : exils, expansions, résistances (dir. PuB, 2009), Prophéties et utopies religieuses au canada (ed. PuB, 2011). elle étudie également la réactualisation des mythes traditionnels par la littérature amérindienne sur laquelle elle a publié le livre de référence en français : le mythe et la plume : la littérature des indiens d’amérique du nord (le rocher, 2004).

http://climas.u-bordeaux3.fr/membres/24-rigal-cellard-bernadette-pr-litterature-et-civilisation-nord-americaines

rÉsumÉ de lA conFÉrence conFerence PresentAtion ABstrAct« Katrina, signe de la fin des temps dans le discours des évangélistes millénaristes. »les caractéristiques du millénarisme américain contemporain seront résumées en premier. Puis sera présenté le discours des principales figures millénaristes de

ces dernières décennies qui sont pour un grand nombre des chrétiens sionistes : se plaçant dans la grande tradition du prophétisme dénonciateur de la décadence nationale, ils lisent, notamment après le 11 septembre, les catastrophes qui frappent les états-unis comme la punition divine de la perversion de leurs compatriotes libéraux et démocrates et comme les signes de l’imminence de la fin des temps. la nouvelle orléans, une des capitales de l’abomination morale d’inspiration française, espagnole, interlope... méritait le même sort que sodome et Babylone. ce discours moral a une finalité politique : il relie les tragédies telles que katrina aux événements du Proche et moyen orient pour justifier un programme politique spécifique, républicain conservateur, qui cherche à orienter la politique intérieure et étrangère de washington.

« Katrina as one of the signs of the end of times in the discourse of American evangelicals.»the major characteristics of american millenarianism will be summarized first. the discourse of the major millenarian preachers of the recent decades will then be presented. the latest actors of the age old american prophetic tradition obsessed with national decadence, they read the catastrophes that hit the country as divine retribution for the sins of their liberal and democrat fellow citizens and as the signs of the imminent end of times. as the famous capital of moral abomination with its french and spanish roots, new orleans deserved the fate of sodom and Babylon. this moral discourse functions politically: it links natural tragedies to the current events in the middle east to build a conservative and republican political program that seeks to influence and orient american foreign policy.

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maître de conférences en Histoire romaine et membre de l’équipe du centre de centre de recherches en Archéologie, Archéosciences et Histoire (cnrs-ministère de la culture-universités du maine, nantes, rennes 1&2), estelle Bertrand est spécialiste de l’historien dion cassius, à l’édition duquel elle participe, dans la collection des universités de france. elle participe au programme « dioneia. lire cassius dion 50 ans après fergus millar », soutenu par l’agence nationale de la recherche.

les larmes de scipion, la destruction des villes et la fin des empires dans l’Antiquité. une tradition historiographique grecque de rome rapporte que le vainqueur de carthage en 146 av. j.-c., scipion emilien, fut pris de compassion devant la ville en flammes et, faisant le rapprochement avec le destin de troie, réfléchit qu’un sort similaire pouvait frapper la ville de rome alors florissante. cette anecdote, transmise par un témoin oculaire, en l’occurrence l’historien grec Polybe, membre de l’expédition romaine, témoigne que la conception cyclique de l’histoire s’insinuait dans les cercles intellectuels et la vie politique à rome dès le iie siècle av.j.-c. encore rapportée textuellement au iie s. ap.j.-c. par l’historien grec appien d’alexandrie, elle témoigne aussi de la prégnance, dans les mémoires collectives, des mythes de destruction des villes et de la symbolique de fin du monde qui y était associée. le cas du sac de rome par les gaulois en 386 av.j.-c. en est sans doute l’archétype, et il a fait l’objet d’une abondante bibliographie, tout récemment renouvelée par une étude plus globale des sacs de rome dans l’antiquité. dans la lignée de ces études, on cherchera à confronter ces cas emblématiques dans l’histoire de l’antiquité que sont les sacs, historiques ou métaphoriques, de rome, carthage, corinthe, leur exploitation dans les milieux littéraires et/ou politiques et ce qu’ils révèlent des conceptions antiques de fin du monde.

docteur en anthropologie et science des religions de l’École Partique des Hautes Études (Paris), christophe Batsch est maître de conférences en histoire du judaïsme et du Proche-orient ancien à l’université de lille. il est également responsable du séminaire qumrân de Paris (cnrs).

http://cecille.recherche.univ-lille3.fr/auteur/batsch-christophe

endzeit wird urzeit : le modèle des premiers hommes (Adam, noé) dans les représentations de la fin des temps des judaïsmes apocalypticiens d’époques grecque et romaine.le judaïsme de la fin de l’époque du deuxième temple et du début de l’époque rabbinique a produit une abondante littérature apocalyptique (révélation) et eschatologique (attente des derniers jours), aussi bien canonique (daniel, par exemple) qu’apocryphe (hénoch inter al.). un caractère frappant de cette littérature eschatologique est sa référence massive aux formes supposées de l’existence des hommes aux temps des origines, en vue d’élaborer des représentations des conditions d’existence qui prévaudront lors des « derniers jours ». les figures d’adam et de noé sont ici particulièrement sollicitées. nous tâcherons de définir cette représentation d’une histoire circulaire et cyclique dans laquelle la fin des temps, au travers d’épreuves innombrables et diverses, se révèle n’être rien d’autre qu’un retour à une origine fantasmatiquement idéale ; et de repérer des stratégies d’écriture et de communication dans leurs recours aux figures d’une mythologie partagée et opportunément revisitée.

intervenantssPeAKers

cHristoPHe BAtscH, université de lille 3 (france)[email protected]

estelle BertrAnd, université du maine (le mans, france)[email protected]

laura castro studied her Bachelor on Art History at universidad of Valencia, graduating in 2013. Afterwards she took a master of Arts in medieval studies at universidad complutense de madrid, finishing with a distinction-graded dissertation: simurgh, image of Heaven. literary evolution and iconographic representation. currently she is writing her thesis forgotten heritage : neo-moorish architecture in spain at the universität Zürich, associated to the project mudejarismo & moorish revival in europe, founded by the swiss national found. at the same time she directs the online divulgation project las plumas de simurgh, where she writes about mesopotamia and Persia.

http://plumasdesimurgh.blogspot.com.es/ https://www.facebook.com/plumasdesimurghblog

From destruction to resurrection: the Zoroastrian particular vision of the end of the World.the paper proposes a journey through the sources of the Zoroastrian religion in the search of two different visions of the end of the world. firstly will be presented the prophecy that announces the destruction of earth for the posterior era. and secondly, Zoroastrianism did not construct its end towards a strict division on wicked or obedient souls, neither under a lineal chronology. in fact, behind this apocalypse of destruction, a discourse of renovation and purification can be found, connecting with the circular conception of time leading in indo-iranian previous cults. Both wicked and loyal believers will be saved after the destruction comes, by means of three saviours after the last judgement has been completed and the whole world has renovated itself, becoming a peaceful place. and finally the speech will focus on the characters of these aforementioned saviours: the leading character, saoshyant, and his helpers astvat-ereta and ash, who will appear on earth to finish the cruelty of bloodthirsty and death. thus, Zoroastrianism offers quite a specific sense of this end of the world, with some unique circumstances that make this religion a matter of study and interest, as it was the first stage of monotheism in history, and the beginning of most of other beliefs that derived from its creed.

Alessandro cancian is a research Associate in the qur’anic studies unit at the institute of ismaili studies, london. He completed a Phd at the university of siena in Anthropology, concentrating on the cultural Anthropology of muslim societies and the Anthropology of religion. his dissertation was on the shi‘i theological colleges (hawza, ilmiyyas) in syria. he is a review editor for the journal of shi‘a islamic studies, has edited and published articles and papers, contributed book chapters and encyclopaedia entries, and delivered numerous lectures. dr cancian’s areas of interest and expertise are the intellectual history of shi‘ism, shi‘i sufism in early modern times and the anthropology of islam, and shi‘ism and modern iran. he is currently working on shi‘i mystical exegesis of the qur’an, its influences and reception in modern times, and is writing a monograph on sultan ali shah’s tafsir Bayan al-sa’aada.

http://www.iis.ac.uk/people/dr-alessandro-cancian

Apocalypses between the social and the mystical: exegesis of the end of time in early modern iranian shiʿi sufism.the theme of the end of time (ākhir al-zamān) and the comeback of the hidden imām occupies, quite obviously, a privileged place in twelver shiʿism, to the point of becoming the heart of its eschatology. while the providential return of the imām (ẓohūr) at the end of the time has hardly been debated by twelver scholars in its historical reality, the idea that this event might take place at the individual and spiritual level as well as at the collective and historical one, has crossed – with different degrees of intensity – twelver theosophy since the very time in which the doctrine was formulated. at a time, the 19th century, where messianic fervour was particularly ardent in iran, and the wait for the return of the imām triggered the worldly, albeit ephemeral, success of chiliaistic movements, resurgent sufism contributed its insights to the discourse on occultation (ghayba) and parousia (ẓohūr), emphasising their microcosmic dimension without denying their macrocosmic one. one of the places where this dialectic is at play is the exegetical masterpiece of the neʿmatollāhī master solṭān ʿalī shāh gonābādī (d. 1909), the tafsīr Bayān al-saʿāda fī maqāmāt al-ʿebāda. this so far understudied work, which combines features of the pre-Buwayhid, hadith-based commentaries with those of the classical mystical tafsīrs, and is a fundamental chapter of the history of shiʿi exegesis, and represents a compendium of the order’s, clad in the form of a qur’anic commentary. in this paper i intend to analyse how the eschatological doctrines of twelver shiʿism are exposed by solṭān ʿalī shāh through his relying on the recurrent pattern of the correspondence between the macro and the microcosmic dimensions of reality.

AlessAndro cAnciAn, institute of ismaili studies, london (uk)[email protected]

lAurA cAstro royo, universitY of Zürich (switZerland)[email protected]

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Bogdan duca received a B.th. degree from the Faculty of orthodox theology at the ovidius university of constanța. He has a m.A. degree in Political science from the university of Bucharest. his thesis was on «the romanian orthodox church and the Political class in Post-communism». he also has a Phd degree in Political science, from the same university, his doctoral thesis being «the temptation of marxism. marxist elements in the social doctrine of the catholic church after the second vatican council». he is currently working as a political consultant, a freelancer journalist and a researcher at the center for studies «constantin noica». his subjects of interest are political theology and systematic theology. constantinopol – the new rome. scene of Greek orthodox theological-Political eschatology.christian eschatology is far from being a uniform theological narrative for all the christian confessions. we can think of multiple medieval theories and prophecies regarding the end of the world, from joachim of fiore’s theology to saint malachy’s prophecy. or we can reflect on the various theories and estimations regarding the concrete date of the end of the world, which marked the whole history of Protestant christianity, starting with thomas müntzer.eastern orthodox churches have developed, inspired by their own political theology and history, specific particularities of the apocalyptic theory, pursuit that can be traced up till now. even the current events, from the east of the mediterranean Basin, are seen by various orthodox christians - greeks, Bulgarians, romanians or russians - in the light of the prophecies made by saint Paisios of mount athos, charismatic personality of the greek orthodoxy from the 20th century. the reference space of all these prophecies is the city of constantinople – today’s istanbul - the official capital of the christian-orthodox world even now, due to the presence of the ecumenical Patriarch in the city.from the apocalyptic interpretation of the fall of constantinople under ottoman occupation, to the eschatological hope of the reconquest of constantinople by christians, the city from the shores of the Bosphorus, holds a strategic position in the christian-orthodox eschatological interpretations, but also in the various political theologies and in the composition of greek nationalist eschatology of 19th and 20th centuries. the purpose of this paper is to look over the main apocalyptic prophecies that have as a reference constantinople in the context of modern and contemporary times.

maître de conférences en langue et littérature grecques et membre du centre de recherches Archéologiques et Historiques Antiques et médiévales-centre michel de Boüard (cnrs-université de Basse normandie/caen), christine dumas-reungoat est secrétaire de rédaction et membre du comité de lecture de la revue Kentron. elle a soutenu en 1995 une thèse de doctorat portant sur « fléaux et fin du monde dans la pensée grecque ancienne », reprise sous forme d’un essai, la fin du monde : enquête sur l’origine du mythe, Paris, les Belles lettres, 2001. diplômée de langue akkadienne de l’elcoa (icP, Paris). elle se consacre depuis 2007 à l’étude du sumérien et co-anime l’atelier nisaba au ceth de caen (traduction de textes mythologiques et religieux akkadiens et sumériens). ses recherche explorent les parallèles entre les mythes grecs et mésopotamiens : comment les grecs ont adapté des éléments proche-orientaux à leur propre vision du monde, comment ils s’en sont démarqués ou ont parfois produit des synthèses entre éléments d’origine différente. elle travaille actuellement sur les Babyloniaca de Bérose et la fortune singulière d’oannès.

http://www.unicaen.fr/crahm/spip.php?article 396&lang=fr

l’imaginaire de la Fin du monde en Grèce ancienne : fin provisoire et fin radicale, deux mythes miroirs. dès les débuts de la littérature grecque se sont développés des mythes de fins du monde provisoires (fléaux principalement diluviens ou ignés) et de leurs conséquences pour l’histoire de l’humanité, tandis que les premières traces du motif de la fin du monde radicale n’apparaissent qu’autour du iie s. av. notre ère. Pourquoi ce décalage entre l’apparition de ces deux mythes miroirs l’un de l’autre (le premier mythe montrant comment l’humanité passe de l’ère mythique à l’ère historique, le second, l’évolution inverse) qui développent des motifs semblables, comme, par exemple, la disparition d’îles et l’engloutissement de terres, l’embrasement de l’univers, le télescopage des époques ? la réponse est à chercher dans les influences exercées sur la pensée grecque par des mythes et idées religieuses proche-orientales. celles-ci permettent d’expliquer notamment comment les grecs ont adopté, à l’époque hellénistique, une idée qui ne leur était pas familière a priori, celle de fin du monde radicale, et comment elle a donné lieu à des développements en grec, qui ont pris un essor particulier avec les débuts du christianisme, ont été, entre autres, les ferments du millénarisme et ont inspiré nombre de comportements irrationnels.

BoGdAn ducA, center for studies « constantin noica », Bucharest (romania)[email protected]

cHristine dumAs-reunGoAt, université de caen-Basse normandie (france)[email protected]

Bradford lee eden is dean of library services at Valparaiso university. He has a master and Ph.d. degrees in musicology, as well as an ms in library science. his recent books include middle-earth minstrel : essays on music in tolkien (mcfarland, 2010); the associate university librarian handbook : a resource guide (scarecrow Press, 2012); leadership in academic libraries : connecting theory to Practice (scarecrow Press, 2014), and the hobbit and tolkien’s mythology : essays on revisions and influences (mcfarland, 2014).

tolkien’s vision of the end of middle-earth: myth and faith in the construction of tolkien’s mythology.this paper will elucidate the versions that tolkien worked on throughout his life for the ultimate end of time in his created world of middle-earth, and the various influences on his vision regarding this event. tolkien was pulled by both his fascination of the pagan medieval world and its myths and legends, along with his steadfast and unwavering faith in the catholic religion. it is well documented that early in tolkien’s life (early 20th century), much of middle-earth’s stories and creation were based on his desire to create «a mythology for england» as well as his knowledge and research in old english, Beowulf, and the creation of languages. in his later years (1950s-70s), tolkien began to revise his various stories and mythology towards a more christian basis. throughout all of these revisions, however, tolkien’s story of the end of middle-earth and the concept of a second arda (arda remade) were basically left intact, although some important personages and events in this catastrophe were revised before his death. the author is a well-known tolkien scholar, having published two books within tolkien research along with various book chapters and articles.

john r. Hall is research Professor of sociology at the university of california – davis. His scholarship is centered in an intellectual engagement between phenomenology, temporality, and Weberian verstehende soziologie. his areas of interest span social theory, epistemology, economy and society, the sociology of culture, the sociology of religion, and apocalyptic social movements and violence. Published books include : gone from the Promised land : jonestown in american cultural history (1987/2004); cultures of inquiry: from epistemology to discourse in sociohistorical research (1999); apocalypse : from antiquity to the empire of modernity (2009), and the co-edited handbook of cultural sociology (2010). his current research deploys a structural social phenomenology to retheorize diverse domains of modernity and their interrelations.

http://sociology.ucdavis.edu/people/jrhall https://ucdavis.academia.edu/johnhall

How spectres of the Apocalypse Haunt climate change constructions of the Future in environmental movements.despite compelling scientific research that affirms the reality of climate change, including global warming, social and political engagement with the issue remains highly contested. nevertheless, an apocalyptic spectre of global warming haunts radically alternative social constructions of climate change. to make sociological sense of myth-making in relation to climate change as apocalypse, this study draws on a temporally theorized “structural phenomenology” that links ideological and mythological symbolic constructions with concrete social actions and interactions. the hermeneutic potential of this approach permits analysis of meaningful mythic constructions of social temporality, and this potential is pursued in analysis of a key domain – environmental movements – that is that is shot through with aporias deriving from its multiple participants, goals, and audiences. environmental climate-change constructions vary in their meaningful structurations in relation to diachronic, strategic, pre-apocalyptic, and post-apocalyptic social temporalities. the implications of the analysis for the social politics of climate change are considered.

BrAd l. eden, universitY of valParaiso (indiana, usa)[email protected]

joHn r. HAll, universitY of california-davis (usa)[email protected]

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junior-Professor for turkey studies at the university of Köln, she was a marie-curie-Fellow at the university of cyprus/nicosia (2011-2013) : research on the construction of the religious identity of muslims/turks in cyprus 1925-2010. research fellow at the collaborative research centre (sfB) on cultures of memory (jlu giessen, 2000-2008) : Projects on minority authors of turkey and alevi memory culture in germany. her current research deals with religion in the post/secular literature of turkey, narrative constructions of contested sites black and white turks in the turkish republic.

http://orient.phil-fak.uni-koeln.de/22175.html

After the end – Paradise ! eco-catastrophe and societal reawakening in turkish novels.in modern turkish fiction, the religious holds a particular quality. this is partly owned to the strong connection between cultural modernity and the emergence of western style novels and short stories in the late ottoman empire. from its beginning, these literary forms were meant to express the overcoming of hitherto used forms and content. at the same time, the modernizing discourse focused to an important extent on the role of religion and its negative effect on societal and scientific development. so, ottoman novels rather seldom explicitly elaborate on religious issues. with the establishment of the turkish republic in 1923 and its laicist and modernist approach to art and culture, the fictionalization of religious issues and the use of religious motifs did not completely vanish but were usually interpreted as the expression of a conservative if not anti-kemalist thinking. hesitatingly, activists with a religious/fundamentalist agenda discovered film and novel as a tool for disseminating religious and religio-political content from the 1960s on. only recently, in the wake of the global trend for ‘magic realism’ and a decisively modified approach to religion and spirituality in the turkish society, genres such as fantasy, sf, and pseudo-mystic writings have blossomed. currently, the destruction and salvation of the world by whatever powers is a ubiquitous topic in turkish fiction. even islamist writers have their share in these genres. my presentation will focus on two novels which can be considered examples of ‘eco-fiction:’ Çözücü (the solver) by sadık Yemni (2013) and gökdelen (skyscrapers) by tahsin Yücel (2006). my intention is to present a close reading on Çözücü and gökdelen, the motives of apocalypse and Paradise, the explicit or implicit end of the world we used to know, and the role of individual and collective endeavor while creating the world afresh. the selected novels present at the same time striking examples for the new tendency in turkish literature to make use of fundamental religious images and master narratives in post/secular literature.

marie-Paule Hille, historienne et anthropologue, est post-doctorante du labex Hastec rattachée au Gsrl (en cours de nomination au poste de maître de conférences à l’eHess, cecmc). ses travaux en histoire et en anthropologie portent sur la société musulmane de langue chinoise dans le nord-ouest de la chine du milieu du XiXe siècle jusqu’à nos jours. elle a consacré sa thèse, soutenue en décembre 2014, à l’étude d’une communauté, le Xidaotang, depuis sa fondation à la fin du XiXe siècle jusqu’à aujourd’hui en explorant son rapport aux différents pouvoirs politiques. elle a publié récemment un article en anthropologie religieuse dans le numéro 173 (janv.-mars 2016) des assr (« le maître spirituel au sein du Xidaotang. enquête sur la reconnaissance d’une autorité sainte en islam soufi chinois (gansu) ») et co-édité un ouvrage dans lequel elle rend compte des résultats d’une enquête en histoire et anthropologie économique sur les activités marchandes du Xidaotang (muslims in amdo tibetan society, lanham, lexington Books, 2015).

http://cecmc.ehess.fr/index.php?2466

réflexions sur l’interrelation entre temps eschatologique et temps humain au sein d’une confrérie musulmane chinoise.il s’agira ici de réfléchir à la manière dont le temps eschatologique est introduit dans le temps humain au sein d’un courant socioreligieux charismatique de l’islam chinois apparu à la fin du XiXe siècle, le Xidaotang. à partir de documents écrits datant de la première moitié du XXe siècle – principalement des matériaux hagiographiques et des sentences parallèles (forme littéraire poétique typiquement chinoise) – nous essaierons d’identifier et de décrire selon quels procédés la notion de « fin du monde » est introduite dans le temps présent des croyants. Puis, l’analyse de ces procédés permettra de déterminer comment ce moment eschatologique s’inscrit dans des lieux et des temps précis et renvoie à un moment clé de l’histoire de cette confrérie. ce phénomène d’insertion dans le présent de cette notion de « fin du monde » interroge l’interrelation entre histoire, faits sociaux et politique. en effet, lors de son apparition, la confrérie étudiée a dû faire face à des forces contraires très hostiles à l’émergence du pouvoir religieux et politique incarné par son saint fondateur. dans mon étude, l’eschatologie s’inscrit dans ce contexte historique particulier qui cristallise, d’une part, des enjeux religieux et politiques particuliers et qui favorise, d’autre part, l’apparition de nouveaux « messies ».

BÉAtrice HendricH, universitY of kÖln (germanY)[email protected]

mArie-PAule Hille, école des hautes études en sciences sociales, Paris (france)[email protected] Aysuda Kölemen is an assistant professor at the

department of international relations at istanbul Kemerburgaz university. she received her Phd in Political science at the university of georgia, athens, usa in 2010. her fields of study interest are social policies and public opinion on the welfare state in eu countries and, within the anr-dfg research project neoreligitur, the political dimensions of new religiosities in modern turkey. regarding the latter, she has worked on yoga and politics, the attitude of the turkish directorate of religious affairs toward new religiosities, as well as apocalypticism and the paranormal in contemporary islamist movements.

http://en.kemerburgaz.edu.tr/images/cv/aysuda_kolemen_en.pdf

turkish Post-Apocalyptic Fantasy literature as a space for religious and Political reimaginations of islamic eschatology.Postapocalyptic literature is a newly bourgeoning genre in turkish literature with strong political implications. much like their international counterparts, these works of fiction include dystopian themes that betray a political stance. as such they are reflections and criticisms on the contemporary political landscape. however, fantasy settings allow the author to freely explore political themes in depth with exaggerated metaphors that are easy to access for the reader and difficult to establish in works of fiction set in the real world. such works also transcend the partisan and ideological divides which typically alienate the readership. the limit of such works is the shared imagination of the author and the reader. my presentation focuses on this shared imagination of what ideal politics should and should not entail. contemporary post-apocalyptic literature in turkey has a distinctive religious and nationalist vein. it feeds from islamic eschatology and places turks at the center of the post-apocalyptic world. while this literature is dystopian in the tradition of the genre, it also fulfills a wish fulfillment function. i will explore the islamist and nationalist themes and allusions in this literature and discuss their implications.

till luge is a research fellow of the orient-institut istanbul, working as project administrator of the Anr-dFG research project neoreliGitur. he is a scholar of religion whose area of expertise is the cultural continuum of the turkic, Persianate, and indic worlds. his work focuses on the encounter between islam and indian religions, both in turkey and south asia from the late medieval to the modern periods, as well as on the emergence of new religiosities in the late ottoman empire and the republic of turkey. within the project, his research focuses mostly on the academic and intellectual reception of indian religions in turkey and on india-derived new age practices.

http://www.oiist.org/oii-personen/wissenschaftliche-mitarbeiter/135/

Apocalyptic events as the Gateway to a new dimension : on energetic transformation through the Holy Book of a Globalizing turkish new religious movement. the world Brotherhood union is the only non-islamic globalizing new religious movement that emerged in turkey. while derived from turkish spiritism, it also borrows from new age traditions and engages directly with jewish, christian, and muslim faiths. the universal claims of the movement resonate in frequent discourses about its global spread in terms of members and translations of its holy book, the knowledge Book. the apocalyptic imagination of the world Brotherhood union creatively merges motifs from the religious and spiritual traditions it derives from and engages with, resulting in a composite vision of devastating disasters to come during the next three centuries. the movement warns of climate change and geotectonic shifts that go hand in hand with political chaos and world war, rendering the planet uninhabitable for the majority of its population. however, survival is not determined by the need for shelter and sustenance, but rather by the challenges a continuous increase in spiritual energy frequencies directed at our planet pose to mind and body. reminiscent of the jewish notion of a limited number of select making their way into paradise, only those part of the world Brotherhood union will be able to remain in a world that will ultimately transform into a paradisiacal place, while the majority of humanity is cast into lower dimensions reminiscent of hell. key to individual survival and transformation is being linked through the movement to its holy book. however, the knowledge Book is no “ordinary” holy book, but a device charged with spiritual technologies in order to enact change by transmitting transformative energies from the cosmos to those who read and copy its fascicules. in accordance with the increasingly high-frequent energies, the book, and, – through the practice of their reading and writing – the members of the movement transform in accordance with the cosmic plan: in the course of this process, in a new age-style imagination, the followers of the world Brotherhood union undergo a dimensional shift into a new spiritual and post-technological world. this presentation shall explore the apocalyptic visions, the energetic transformation of our universe, and the constitution of religious identity through the practice of reading and writing the knowledge Book.

AysudA KÖ[email protected]

till [email protected]

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santiago Francisco Peña est historien, diplômé et professeur de l’université de Buenos Aires, doctorant au centre roland mousnier, université de Paris iV-sorbonne. ses recherches sont concentrées sur les humanistes français durant les troubles de religion du Xvie siècle. il a publié des articles en argentine, en france et en espagne sur des sujets liés à l’humanisme de la renaissance tardive. il est actuellement en période de fin de rédaction de sa thèse de doctorat, concernant les figures de Pierre de ronsard, jean Bodin et Pierre charron, parmi d’autres. Humanistes et démons. la fin d’une ère à l’automne de la renaissance.dans cette communication on aspire à mesurer les effets de la dynamique agonale du Xvie siècle déclenchée par la réforme protestante en france sur le sens de restitutio, typiquement humaniste. la crise provoqua des différences irréconciliables parmi les humanistes français, inclinés de plus en plus à se sentir comme des témoins d’un monde en disparition. Parallèlement, on trouve une utilisation presque ubiquiste de la démonologie - une des dérivations théologiques de la pensée apocalyptique - parmi quelques humanistes français de l’époque. il est possible, alors, de proposer une lecture d’ensemble en considérant, d’une part, l’imagerie des humanistes habitant un monde (l’ère humaniste) en agonie et, d’autre part, la fin du temps proprement dite, manifestée à travers la démonologie radicale, capable de donner des corps aux responsables de la chute. la raison pour se concentrer sur les cas ici pris est la visée d’analyser une approche humaniste sur le schisme qu’on peut considérer « érasmienne », intéressée plutôt à récupérer le message du christ au nom de la tranquillité d’esprit et le respect de la tradition face à la rupture au nom de la pureté doctrinale et ecclésiastique défendue par les réformés. on trouve bien sûr de grandes distances entre ce schéma et l’action effective des acteurs, souvent prêts à offrir des solutions singulières au schisme religieux et intellectuel de leur époque. la marque la plus distinctive des humanistes ici traités est l’utilisation de la démonologie et le scepticisme comme des topoi liés à l’imaginaire de la fin d’un monde.

martin riexinger is lektor (Associate Professor) at Aarhus university. His main research interest is the intellectual history of the modern islamic World. his regional focuses are turkey and south asia, his main subjects puritan currents since the late 18th century, the reception of modern science and the transformation of islamic cosmologies as well as the adaptation of elements from new religiosities in the islamic world.

http://au.dk/mri@cas

muhammed Bosdağ : Parascientific reinterpretation of classical islamic eschatology.contemporary islamic eschatological literature has primarily found scholarly attention as a part of jihadist ideology, although elaborations on resurrection and the hereafter are also an essential element of completely different movements, as for example the nurcus in turkey.the lay author muhammed Bozdağ (b. 1967) is a good example. he is primarily known for his self-help books, but he has also come forth with “voyage to eternity,” a reinterpretation of classical ideas about resurrection, the intermediate world and the hereafter with terminology borrowed from modern physics. in this respect he stands on the one hand in the tradition of islamic apologetics, where quantum physics and relativity are supposed to undermine “newtonian” materialism. on the other hand this is a connecting point with new age discourse, which also characterizes his self-help books. that he sees an urge to affirm eschatology and the belief in reward and punishment reflects that he considers certain elements of the new age religiously (reincarnation) and/ or morally (individualism/relativist ethics) dangerous.

Ana Petrache is a Post-doctoral research Fellow at the Foundation for inter-religious and intercultural research and dialogue, of the department of theology, university of Geneva in switzerland. she has a Phd in Philosophy from école Pratique des hautes etudes (ePhe), specialized in religious studies, focusing on the philosophical system of gaston fessard in the context of the relationship between catholics and marxists in france. it also points out the theological structures that marxism borrowed from theology and how these structures transformed marxism in a political religion. she has a background in philosophy and political sciences and is particularly interested in the relationship between political theory and political theology within the framework of secularization theory.

https://thelevantfoundation.academia.edu/anaPetrache

eschatological narrative and political theologies.my starting point is j. moltmann’s idea that in the past 150 years’ political decisions have been influenced by two eschatological narratives, the conservative and the progressive. according to his approach these two eschatological perspectives established two desperate political paradigms. the first is conservative, and presents a somber image of human-beings. that is why a powerful state and a strong concept of authority is needed to protect humans from apocalyptic destruction. the second is progressive, and presents an optimistic imagine of human-beings, with their ability towards endless progress that fail to remember the end of history. my paper will develop these connections between eschatological narratives and political theologies analyzing the end of time references used within different political claims. i will argue that the secularization of this eschatological narrative can be seen in millenaristic approaches, in apocalyptical ones and in posthistorical narratives. for example, in the recent terrorist attack in Paris, both those who claimed responsibility for the attack and the state, through President hollande, employed eschatological rhetoric in their discourse, even though they share different visions concerning what the end of time actually means.

dilek sarmis is a research fellow of the eHess in Paris at the centre for turkish, ottoman, Balkanic and central Asian studies (cetoBAc). she is employed as project administrator of the anr-dfg research project «new religiosities in turkey : reenchantment in a secularized muslim country?». concurrent to her position as a research fellow, she is finishing her Phd dissertation on the reception of Bergsonism at the end of the ottoman empire and in republican turkey. her research focuses on intellectual history, especially on philosophical and academic spiritualist trends as well as on the crossroads between the spiritualist, religious, and intellectual fields and their discursive, conceptual, and social manifestations, from the end of the ottoman era until the present. she thus works on discursive constructions on religion and spiritualism in turkey, and their political uses.

http://cetobac.ehess.fr/index.php?1463

Variation autour de l’apocalypse : le prédicateur truc Harun yahrya, ou le travestissement eschatologique.l’eschatologie est un domaine de l’interprétation religieuse largement exploité par certains prédicateurs, qui leur permet de se placer sur un curseur évoluant de la simple revendication d’une compétence interprétative de nature théologique, jusqu’à la (auto-)proclamation du statut de messager de l’apocalypse. comme outil interprétatif, la perspective eschatologique permet aussi une lecture parfois allégorique et en général décliniste du monde contemporain, offrant au gourou salvateur une prise sur ses partisans. le prédicateur turc controversé harun Yahya, connu par-delà la turquie pour la diffusion d’ouvrages créationnistes, exploite largement l’argumentaire islamique classique sur l’apocalypse, qui lui permet de nourrir d’importants rouages de sa promotion et de sa communication : un créationnisme systématisé et offensif, diffusé bien au-delà de la turquie, d’une part ; une esthétique médiatique et personnelle affirmée, jouant avec les codes classiques de l’imaginaire visuel islamique et flirtant avec le travestissement, d’autre part. c’est en associant la légitimité d’un discours classique sur l’apocalypse, et la visibilité acquise via des techniques d’amplification esthétique et médiatique, que l’autorité d’un tel gourou s’acquiert alors, et se nourrit en quelque sorte de manière circulaire. l’imaginaire eschatologique, en apparence thématique dans les discours de harun Yahya, forme en réalité le point structurel du travestissement personnel du gourou. est alors mise en place une inversion herméneutique qui fonctionne à plein, installant le prédicateur interprète dans la position du messager de l’apocalypse en islam, le mehdi.

sAntiAGo FrAncisco PeÑA, universités de Buenos-aires et de Paris iv-sorBonne (argentine/france)[email protected]

mArtin riexinGer, aarhus universitY (denmark)[email protected]

AnA [email protected]

dileK [email protected]

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Victor A. shnirelman, doctor in History, senior researcher in the institute of ethnology and Anthropology, russian Academy of sciences, in moscow. His scholarly field is cultural anthropology. research interests : nationalism, racism, ethnic conflicts, neo-Paganism, cultural memory, Politics of the Past in the soviet and post-soviet world, eschatology and theories of conspiracy. he is an author of about 450 scholarly publications, including more than 30 books. the most recent books (in russian) are “khazarskii mif: ideologiia politicheskogo radikalizma v rossii i ee istoki” (the myth of the khazars: ideology of Political radicalism in russia and its roots (moscow : Bridges of culture – gesharim, 2012); “russkoe rodnoverie: neoiazychestvo i natsionalizm v sovremennoi rossii” (russian rodnoverie. neo-Paganism and nationalism in contemporary russia) (moscow: Biblical-theological institute, 2012); «ariisky mif v sovremennom mire» (the aryan myth in the contemporary world) in 2 vols. (moscow: nlo, 2015).

the end of the World and the jews in the russian orthodox view.the revival of the russian orthodoxy by the 1990s has resulted not only in fast increase in the number of believers but in a growth of eschatological fears as well. Prophecies of the coming apocalypse, which were popular at the turn of the 20th century, have come back and were carefully collected and disseminated by religious fundamentalists, right wing journalists and leaders of the new religious movements. the prophecies were based on the interpretations of the “Book of revelation of st. john the divine,” which provided russia with a role of the last stronghold of the true christianity that alone resisted antichrist. they were extensively published in nationalist media and aimed at clergy and lay people. a belief in the close association of antichrist with the jews has survived up to nowadays. whereas after the second vatican congress the catholics began to treat critically the reflections of the church fathers, the russian orthodox church wants to stay with the tradition and views this as its mission and responsibility. in the mid-1990s certain higher priests viewed current period as the end of time and were alarmed with the “invasion of the dark forces.” an idea of the end of time alarms especially lay people. all these attitudes were used by religious fundamentalists and right wing journalists, who did their best to argue that it was the “jews-Zionists,” who were tirelessly waiting for antichrist as though they wanted to introduce the new world order and the world government to seize rule over the world. since then, the believers tirelessly watch the jewish activity with great alarm and are searching for the signs and omens pointing to the forthcoming end of time. this contributed to xenophobic attitudes growing up from the late 1990s onwards.

inna shved is a Professor in the department of literature. the field of her scientific research inter alia embraces practical study and theoretical comprehension of the problems of slavonic traditional culture and its codes, post-humanism, questions of the interaction of traditional human groups with their natural environment and reflection relation to animals, plants, water sources, land of folklore, and the analysis of collective representations dealing with the cosmogony, cosmology, end of the world and the death of man and mankind. she wrote about 400 articles published in national and international press and 5 monographs. she is a member of the international scientific commission of iov (international organization of folk art), Polish ethnology and nearby museums association, international research laboratory «animal studies – third culture», etc.

nature of collective representations dealing with the end of the World (on the material of the Belarusian folk eschatology). the analysis at our disposal modern Belarusian peasants eschatological narratives shows that they are still very much mythologized and are characterized by strong religious and moral grounds. traditional apocalyptic characters and plots are organically intertwined with the rationalistic notions of environmental and social disaster in the past and find a logical explanation. in the eschatological narratives, that prevailing in the urban environment, rationalistic interpretations displace pre-existing mythological and religious motivations doomsday. But in the mythologized and rationalistic interpretations of the responsibility for the end of the world – a global catastrophe that could be caused by the supernatural, and natural or man-made causes, directly or indirectly imposed on people-sinners (in a different sense of sin). in any case, the last word at the last judgment will be for the «wildlife». and the word is in the modern ecological and social situation will not be saving – in previous times she «took the people, and in the end of time – doesn’t». this time for storytellers – this is the era of chaos, activating the forces of evil, the degradation of nature and man, and depart from the faith people believe that it is the norm. «But in fact it is antinorm» – especially the «language» (in the semiotic sense) of nature asserts an eschatological narrative. and this is seen as a pragmatic of eschatological narratives in which nature is not just included in the terms of eschatological images, but acts as the fundamental category of understanding the prospects for peace. and the natural code with such a treatment is a kind of metacode.

olaf simon sis a historian working at the university of erfurt with a focus on secret societies. His present research is on the Adam Weishaupt’s illuminati order. lionel laborie, associated to london’s goldsmith colege is a french historian with a special focus on french religious dissidence. he was co-organiser of the revisiting early modern Prophecies conference in london, 2014.

the Apocalyptic Plot of General Philippe Gentils de langallerie.the central agent of the apocalyptic plot we are exploring is the french dissident general Philippe gentils de langallerie who deserted france’s services in 1706 and toured imperial europe with military projects in the following years. langalleries’s mission changed dramatically in 1712/13 when his wife became the court’s mistress in kassel – events in which he (he had converted to his wife’s reformed creed in 1711) fell into a « religious frenzy », so contemporaries. he developed plans to trigger the apocalypse. they matured in amsterdam between 1713 and 1716 and are meticulously documented in his four sets of diaries of these years. together with the comte de linange he founded the théocratie du verbe incarné – an organisation that sold military titles and shares in a madagascar trading company with the aim to gather an army and a fleet, both to be led against the Pope in rome. the apocalypse would follow in the event, so the theory. langallerie and linange were able to get turkish funding for their project. the coup was betrayed by the organisation’s secretary and the central protagonists died in imperial prisons. leaving the spectacular components aside, this is probably one of the most interesting cases of apocalyptic thinking because of the organisational components the protagonists developed in order to appel to various dissident groups: soldiers looking for military projects, investors, europe’s french refugees, jews, and, last but not least, the representative of the ottoman empire who visited amsterdam in 1715. apocalyptic visions are, so our awareness, not only a matter of textual traditions. they have an organisational and political backbone to be studied, they have an appeal in circles we should begin to explore.

emmanuel szurek is an Associate Professor at eHess (Paris). His research focuses on linguistic policies in interwar turkey and the transnational history of orientalism. his book, governing with words: a linguistic history of nationalist turkey, is under contract with oxford university Press.

http://cetobac.ehess.fr/index.php?555

un Atlantide turc : mu relu par les kémalistes.en 1926 paraissait à new York the lost continent of mu, the motherland of man. c’était le premier opus d’une série d’ouvrages consacrés à mu, vaste continent situé au beau milieu du Pacifique qui abrita, voici plusieurs milliers d’années, une brillante civilisation, appelée l’empire du soleil - avant qu’une éruption volcanique ne provoque son immersion soudaine et la dispersion de ses habitants à la surface de la terre. rien ne prédestinait cet avatar tardif de l’atlantide, né de l’imagination fertile du colonel james churchward, un ancien des armées britanniques en inde et en Birmanie coloniales, à quitter les rayons de l’ésotérisme (science fiction, littérature enfantine, bande dessinée). c’est pourtant à ankara que mu rencontra son succès le plus improbable et le plus officiel. l’introducteur de churchward en turquie est connu : il s’agit de tahsin mayatepek, chargé d’affaires à mexico, dont les rapports et les traductions, adressés à l’institut de la langue turque à partir de 1934, ont été partiellement publiés. mais le fond de l’affaire reste mal étudié. j’examinerai les conditions de relocalisation et de réutilisation du mythe en contexte turc. cela passera par une attention textuelle au travail de traduction (vis-à-vis du texte anglais) et de réélaboration des idées de churchward par les savants turcs ; par une mise en regard de ces dernières avec les théories hyperdiffusionnistes alors en vogue dans la capitale turque (thèse d’histoire, théorie de la languesoleil) ; enfin par une réflexion sur les conditions politiques d’épanouissement du fantasme cosmogonique dans la turquie des années 1930.

Victor sHnirelmAn, russian academY of sciences (moscow, russia)[email protected]

innA AnAtolyeVnA sHVed, Brest state universitY-a. s. Pushkin (Belarus)[email protected]

emmAnuel sZureK, école des hautes études en sciences sociales, Paris (france)[email protected]

olAF simons, universitY of erfurt (germanY) / lionel [email protected]


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Alexandre toumarkine is a senior research fellow at the orient-institut istanbul since April 2011. He is an historian and heads the Anr-dFG research project «new religiosities in turkey : reenchantment in a secularized muslim country». within the project, his research focuses on the history of turkish esotericism and on the reception of south and east asian religions, spiritualties, and healing practices in turkey. other fields of interest related to the late ottoman empire and turkey are: migrations, the Balkans and the caucasus, historiography, cultural and intellectual history, social history of war, psychiatry and psychoanalysis. he is a co-founder and member of the editorial Board of the european journal of turkish studies (ejts).

http://www.oiist.org/oii-personen/wissenschaftliche-mitarbeiter/dr-alexandre-toumarkine/

the end of the World According to turkish neo-spirit(ual)ism.since the 1960s, local neo-spiritualism and its successors have played a role in turkey equivalent to that of fin de siècle-theosophy in the west by importing and recycling several themes central to contemporary esotericism. in the field of eschatology and stories about the end of the world, however, we can speak of an own contribution, which - beyond the classic theme of the submersion of continents - offers an original theme relevant to the contemporaneous period: that of global warming. indeed, shortly before his death, the father of the turkish neo-spiritualism, Bedri ruhselman (1898-1960), wrote the manuscript for his final book, a didactic and scientist, but also prophetic volume. entitled “divine order of the universe” (İlahi nizam ve kainat), it is dictated by his psychic sessions, but also inspired by his own esoteric knowledge. it includes a substantial section dedicated to the story of the end of the world. his manuscript, kept in a bank vault for 54 years, was not published by neo-spiritualist circles until april 2013. this presentation will narrate the story as part of the international circulation of contemporary esotericism and scrutinize the effects of the delay in its publication/disclosure/revelation.

Ardıç uslu received his B.A. and m.A. from izmir university of economics in 2009 and 2013. since 2014, he is working within the neoreliGitur research project on new religiosities in turkey. his fields of research are new age spiritualities, alternative medicine, healing, and neospiritualism in izmir employing ethnographic methods and discourse analysis. his dissertation concerns the «Packaging new age culture in turkish media.»

the end of the World in izmir, 2012 : on national and international Hysteria about the end of the mayan calendar and the salvatory role of the izmir region.during the past decades, the notions of light workers and a photon belt emitting rays of transformative light as well as a global ascension to the fifth dimension gained prominence among new age circles and merged with the apocalyptical expectations surrounding the end of the mayan calendar on december 21, 2012. curiously, the izmir region assumed an important role in these expectations due to the rumor and eventually belief that Şirince, a small village in the hills outside of the metropolis, would be the only place unaffected by the disasters that would accompany the apocalyptic process. regardless of their beliefs, practices, and even their specific visions of what this apocalypse would be, thousands of people began to prepare to take refuge in Şirince in order to survive the end of the world. the large number of foreigners, including international celebrities, who expressed their intention to go to Şirince lifted the village to national and international consciousness. simultaneously, an hysteria emerged among izmir-based new age circles, some of which took action to counter the apocalyptical expectations, culminating in an “awareness summit” acting as an event rivaling und undermining the apocalyptic pilgrimage to Şirince. this presentation is the result of ongoing fieldwork in the izmir region and of interviews with participants in the events at Şirince as well as the “awareness summit.”

AlexAndre [email protected]

Ardiç uslu, iZmir universitY (turkeY)[email protected]


collaboration avec le programme NEORELIGITUR

PArtnersHiP

les sessions 2B et 3B ainsi qu’une Partie de la session 4 ont Bénéficié de la collaBoration du Programme neoreligitur (anr-13-fral-0006) : new religiosities in turkeY : reenchantment in a seculariZed muslim countrY ?

neoreliGitur is a binational Anr-dFG-funded research project coordinated by the centre d’Études turques, ottomanes, Balkaniques et centrasiatiques (cetoBac, eHess-cnrs, Paris) and the orient-institut istanbul (a German research institute abroad belonging to the max Weber Foundation). the interdisciplinary project is funded for the period from 2014 to 2017. the project with over 30 affiliated field researchers studies the emergence and development of new religiosities in the late ottoman empire and the republic of turkey, a secularized muslim country. «new religiosities» have recently been established as a fruitful concept for the study of alternative beliefs and practices associated with the new age stream, alternative therapies, modern esotericism, new forms of sufism, new eschatologies, and south and east asian spiritualities. while these currents are part of a globalized economy of religiosities, their localizations also result in a transformation of established religions and the emergence of regionally specific landscapes of new religiosities. the new religiosities subject to this study are usually seen as corollaries of the processes of secularization, individualization and globalization of western societies. non-western societies

and especially the muslim world have been ignored in these debates, both due to a lack of data and due to the assumption of a lack of similar processes in these cultures.the knowledge produced by neoreligitur is meant to lay the groundwork for a global and comparative understanding of new religiosities and question to assumptions of western exceptionalism. it also contributes to the academic debates on the circulation of people, ideas and practices, the production and use of religious and holy texts, the construction of religious identity and authority, and the definition and borders of religion.

http://www.agence-nationale-recherche.fr/?Project=anr-13-fral-0006 http://www.oiist.org/forschung/religionsgeschichte-anatoliens/reenchantment-in-a-secularized-muslim-country/ http://cetobac.ehess.fr/index.php?1258

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Vendredi 10 juinJournées scientifiques de l’Université de Nantes

organisées dePuis 2008, les journées scientifiques de l’université de nantes réunissent chaque année à la cité internationale des congrès colloques et réunions scientifiques organisés à l’invitation des équiPes de recherche de notre université.

elles permettent également au grand public de découvrir les enjeux de la recherche à travers expositions, conférences, tables rondes, etc. en 2016, la 9e édition de cette manifestation accueille 15 colloques dans diverses disciplines. le thème de la programmation grand public en est : « techno, numérique, santé : quelles sont les limites de l’humanité ? ».

tout savoir sur les journées scientifiques de l’université de nantes : www.js.univ-nantes.fr

QUELLES SONT LES L IMITES DE L’HUMANITÉ ?TECHNO, NUMÉRIQUE, SANTÉ :

J O U R N É E SS C I E N T I F I Q U E SD E L’ U N I V E R S I T ÉD E N A N T E S

www.univ-nantes.fr/js2016

O U V E R T À T O U S , E N T R É E L I B R E E T G R AT U I T E # J S U N 2 0 1 6

V E N D R E D I 1 0 J U I N 2 0 1 61 4 H - 1 6 H

L A C I T É , L E C E N T R ED E S C O N G R È S D E N A N T E S

* C o n f r o n t a t i o n s* * C o n f é r e n c e

B AT T L E S *

Tout numérique vs digital detox : où mettre le curseur ?

Intelligence artificielle vs intelligence humaine : le combat incertain

TA L K * *

À la recherche de l’éternité, quête technologique ou philosophique ?

TA B L E R O N D EL’Homme augmenté, un fantasme qui devient réalité

notes

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partenariatset remerciements

AKnoWledGements

l’organisation du 1er colloque international atlantYs a été rendue PossiBle grâce au soutien de nos Partenaires :

notes

nous tenons également à remercier l’organisation des journées scientifiques de l’université de nantes ainsi que la direction de l’unité de formation et de recherche des lettres et langages.la disponibilité et l’efficacité d’anaïs durand (centre françois viète) ont largement contribué à la réussite de cette manifestation.

éditeur : université de nantes chemin de la censive du tertre, 44300 nantes 02 40 99 83 83 www.univ-nantes.fr • Directeur de la publication : Frédéric Le Blay • Rédacteur en chef : Frédéric Le Blay • Maquette, mise en page : Nuvola Graphique • Crédit photo : Shutterstock • Imprimerie : Imprimerie Centrale de l’Université de Nantes • Dépôt légal : 2nd trimestre 2016 • Tirage : 70 exemplaires

ATLANTYS

ColloqUes, séMinAires, ConférenCes, pUbliCATions,

porTAil nUMériqUe…

poUr eN savoir plUs :

Centre françois Viète (Épistémologie, Histoire des sciences et des techniques) :

www.sciences.univ-nantes.fr/cfv/

Contact : [email protected]

er colloque international programme atlantys la fin nantes du … · 2016. 8. 1. · 8 9 atlantys |...

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