Animals Under Capitalism : Art and Politics (Bristol, 2016)

Animals under Capitalism: Art and Politics

University of Bristol
Institute of Advanced Studies
May 25, 2016

Deadline for Proposal : December 10 (250-300 word proposal)

Bristol Animal Capitalism

Animals under Capitalism: Art and Politics

The University of Bristol invites submissions for a 1-day conference to be held on May 25, 2016, on the subject of ‘Animals under Capitalism: Art and Politics’. The conference aims to explore the relations between capitalism and animal life, and will emphasise the following themes: 1) the intersections between capitalism and the ‘Sixth Extinction’; 2) artistic representations of animals under the aegis of capitalism; 3) the biopolitics of domestication; 4) the development of industrial animal farms.

This conference welcomes a broad range of responses from a variety of disciplines, including anthropology, sociology, literary studies, art history, politics and critical studies. Other topics might include:

  • artistic responses to endangered and extinct animals
  • the development of zoos
  • animals under the law
  • feminist responses to animal exploitation
  • Marxism and animals
  • animal futures and science fiction
  • animals, class and biopolitics
  • big game hunting and ‘wildlife management’
  • Freud, Darwin, modernity and animal life
  • visual representations of animals in sculpture and painting
  • literary responses to ‘animals under capitalism’
  • pre-capitalist modes of relating to animals and post-capitalist alternatives

Please submit a 250-300 word proposal by the 10th of December to: mm8179@bristol.ac.uk

Conference Summary

Capitalism inaugurated a new set of patterns vis-à-vis our relationships with animal others. This conference explores what some of those relationship are. In this context, we welcome papers that address the following questions:

1) what ‘structures of feeling’ emerged during the long and complex evolution from feudalism to mercantilism to industrial capitalism in the eighteenth century?

2) Does the ‘animal’ signify different things as new economic systems come to predominate, and, if so, to what extent do alternative conceptions of the animal exist despite (or in spite of) these economic configurations?

3) How are changing relationships with animal life embodied in art and popular culture – in paintings, novels, poetry and folklore? In what ways do artistic representations of animals both embody and resist the dominant cultural understandings of their time?

4)  What alternative futures have artists imagined for animals (perhaps particularly in works of science fiction?)

Date and place: 25th of May, 2016; the Institute of Advanced Studies (University of Bristol)

http://www.bristol.ac.uk/ias/diary/conferences/animals-under-capitalism/

Decolonizing and Cripping Critical Animal Studies – Alberta 2016

CALL FOR CONFERENCE PAPERS

DECOLONIZING CRITICAL ANIMAL STUDIES,
CRIPPING CRITICAL ANIMAL STUDIES

June 21-23, 2016, at the University of Alberta, in Edmonton, Alberta, Canada

Program Conference is out : http://kellysmontford.com/program/

DEADLINE FOR SUBMISSIONS: January 10, 2016

Sponsored by the Faculty of Arts, the Faculty of Native Studies, and the Department of Women’s and Gender Studies at the University of Alberta

CCAS Alberta

 

Conference plenary panels will include :

Decolonizing Critical Animal Studies

Moderated by Billy-Ray Belcourt (University of Alberta) and featuring
• Kim TallBear (Associate Professor of Native Studies, University of Alberta),
• Maneesha Decka (Associate Professor of Law, University of Victoria), and
• Dinesh Wadiwel (Lecturer in Human Rights and Socio-legal Studies, University of Sydney).

Cripping Critical Animal Studies

Moderated by Vittoria Lion (University of Toronto) and featuring
• Sunaura Taylor (artist and author),
• Stephanie Jenkins (Assistant Professor of Philosophy, Oregon State University), and
• A. Marie Houser (independent writer, editor, and activist).
Taxonomies of Power, Plenary by Claire Jean Kim (UC Irvine)

Decolonizing Critical Animal Studies

The first thread of conversation that we hope to develop is that of decolonizing Critical Animal Studies. While some theorists have turned to non-Western and indigenous cultures for examples of less or nonspeciesist worldviews, the relationship between anti-colonial politics and animal activism has been fraught. Single-issue animal activist campaigns have often functioned to justify racism, xenophobia and exclusion, with, to adapt Gayatri Spivak’s phrase, white humans saving animals from brown humans. The eating of shark fins and dog meat has been marked as cruel and backward, for instance, in contrast with dominant constructions of Western diets as sophisticated and humane. Indigenous rights activists and animal activists have clashed over the issue of hunting charismatic animals, such as whales and seals, often eclipsing attention to far more widespread forms of animal, colonial, and racial oppression in Western, settler societies. Ecofeminist approaches to animal ethics have been riven over the issue of indigenous hunting; some ecofeminists, such as Marti Kheel, have expressed dismissive views of the spiritual significance of subsistence hunting for indigenous people, while others, such as Val Plumwood, Deanne Curtin, and Karen Warren, have argued for contextual rather than universalizing forms of ethical vegetarianism. More recently, decolonial scholars have shown the interconnections between animal oppression, imperialism, and settler colonialism, and the need to center race in Critical Animal Studies. Maneesha Decka, for instance, has highlighted the ways that imperialism is justified through animalizations of racial others and condemnations of the ways colonized others treat animals, even while imperial identities are constituted through the consumption of animal bodies. Billy-Ray Belcourt has argued that speciesism and animal oppression are made possible in settler colonial contexts through the prior and ongoing dispossession and erasure of indigenous people from the lands on which animals are now domesticated and exploited. Belcourt critiques the ways that Critical Animal Studies assumes and operates within the ‘givenness’ of a settler colonial state, and suggests that Critical Animal Studies should center an analysis of indigeneity and call for the repatriation of indigenous lands.

Possible presentation topics for the Decolonizing Critical Animal Studies thread include:

• The intersections of decolonial and Critical Animal Studies
• The uses of nonhuman animals in projects of land settlement
• Cultural food colonialism or decolonial food studies
• Reservization, food and fat studies
• Animal ethics and decolonization
• Animals, ontology, and settler colonialism

The Cripping of Critical Animal Studies

The second thread of conversation that we wish to pursue at this meeting is the cripping of Critical Animal Studies. Scholars working at the intersections of Critical Animal Studies and Critical Disability Studies have argued that the oppression of nonhuman animals and disabled humans are interconnected. Humans who defend animals and refrain from eating them have often found themselves labeled as cognitively disabled, mentally ill, ‘stupid’ or ‘crazy,’ and psychiatrists have proposed diagnoses for animal activists and vegans such as ‘anti vivisection syndrome’ and ‘orthorexia nervosa.’ Disabled humans, like people of colour, have been put on display along with nonhuman animals in the history of ‘freak’ shows, and disabled humans and nonhuman animals continue to have their bodies objectified and their interests sacrificed for the purposes of medical training and scientific knowledge. Disabled humans are continually compared to nonhuman animals, not only in insults but also in medical terminology, with effects that are oppressive because of the pre-existing denigration of nonhuman animals. The same claims about what makes human life ontologically distinct and morally valuable—that humans have reason, that humans have language, that humans are autonomous—justify the exclusion of both nonhuman animals and cognitively disabled humans from moral consideration, as well as the oppression of physically disabled humans who are considered ‘dependent.’ Despite these interconnecting oppressions, speciesism has characterized Critical Disability Studies as much as ableism has characterized animal rights discourse (Peter Singer, Jeff McMahan). In recent years and more productively, however, Critical Animal Studies scholars such as Sue Donaldson, Will Kymlicka, Stephanie Jenkins and Sunaura Taylor have borrowed from Critical Disability Studies scholarship to argue that the dependency and vulnerability of domesticated animals should not be a reason to devalue their lives; far from removing a human or another animal from the realm of moral concern, (inter)dependency and vulnerability are the animal (and thus human) condition. Two types of animals come immediately to mind at the intersections of Critical Disability Studies and Critical Animal Studies: the service animal and the disabled animal, and scholars such as Kelly Oliver and A. Marie Houser have provided ethical analyses of these animals drawing on both animal and disability ethics. In particular, while disability scholars have critiqued the ways we view disabled humans as pitiful, tragic, exotic, or inspirational, Houser observes that heartwarming images of disabled pigs and dogs in mobility devices function to reassure viewers that we live in a society that is extraordinarily compassionate to animals, even while actual animals have by and large disappeared from view, sequestered in institutions of exploitation, containment and death.

Possible presentation topics in the Cripping Critical Animal Studies thread include:

• Intersections of Critical Disability and Critical Animal Studies
• Critiques of the work of Temple Grandin
• The ethics of using service animals
• Representations of disabled animals
• The cultural associations between mental illness and love for animals (e.g. ‘crazy cat ladies’)

SUBMISSIONS:

FORMAT: Presentations should be 20 minutes in length, leaving 10 minutes for discussion. We are receptive to different and innovative formats including but not limited to panels, performances, workshops, and public debates. You may propose individual or group presentations, but please specify the structure of your proposal. Please be sure to include your name(s), title(s), organizational affiliation(s), field of study or activism, and A/V needs in your submission.

DEADLINE FOR SUBMISSIONS: January 10, 2016

TO SUBMIT: email an abstract of no more than 500 words and a bio of no more than 150 words to the conference organizers: Chloë Taylor (chloe3[at]ualberta[dot]ca) and Kelly Struthers Montford (kelly.sm[at]ualberta[dot]ca).

(Download the call for paper)

CFP: Philosophical Ecologies: Considerations of the Animal, the Vegetal and the Environmental

Philosophical Ecologies: Considerations of the Animal, the Vegetal and the Environmental

23rd Annual DePaul University Graduate Student Conference

February 12-13, 2016

DePaul University, Chicago, Illinois

Call for submissions – Deadline: December 1, 2015

Keynote Speaker: Cynthia Willett, Emory University

Recent research in interspecies ethics, the place of plant life, and conceptions of the environmental testifies to escalating concerns regarding the insufficiency of existing interrogations into the historical privileging of some forms of life over others. These concerns emerge from a long history of global injustices that have resulted in environmental degradation as well as marginalization of both human and nonhuman populations through such practices as speciation, colonization, feminization, criminalization and dehumanization. This conference highlights the particularly urgent need for more rigorously articulated philosophies of the animal, the vegetal, and the environmental and seeks to reconsider conceptual boundaries between natural and artificial spaces and concepts of life. Topics of interest may include, but are certainly not limited to:

  • environmental, animal, or food ethics
  • conceptions of animal, plant, and human life
  • eco-feminism
  • theoretical, political, and/or historical distinctions between the human and the nonhuman
  • environmental politics and policy
  • rights discourse and its application to nonhuman others
  • nature and the polis
  • colonization and environmental exploitation
  • eco-affectivity and interspecies attunements
  • intergenerational environmentalism
  • ethology and communication in animal and plant life
  • environmental aesthetics
  • dehumanization and oppression

Submissions from any area of study addressing these topics are welcome. Papers should be limited to 3,000 words and prepared for blind review. Please include name, university affiliation, and submission title in the body of your email, and send all submissions and inquires to: depaul.philosophy@gmail.com

CFP : 20th Anniversary Meeting of the Symposium for Phenomenology “Play and Power”

20th Anniversary Meeting of the Symposium for Phenomenology

“Play and Power”

4-9 July 2016

PERUGIA, ITALIA

Deadline for abstracts (800 words) : February 15, 2016
Date limite pour les résumés (800 mots) : 15 février 2016

Italy Phenomenology 2

Call for papers

 [pour la version française, voir plus bas]

In his ground breaking study Homo Ludens (1938), cultural historian Johan Huizinga, argued that play, not labor, is the primary formative element of human culture. In play, human beings have the power to act and create; when they don’t, something is wrong. In its 20th year, the Symposium for Phenomenology is concerned with the ways in which people play with their possibilities and are being played with by powers beyond their influence. From child’s play and fooling around to loosing oneself in artistic, sportive, competitive or combative action, people shape and exert their skills, undergo discipline and engage in practices. These are games in the large, metaphorical sense. In activity, and passivity, we play with possibilities intrinsic to traditions and institutions, under whose constraint we also stand, sometimes with unanticipated, even violent consequences. Through play are shaped subjectivities (collective and singular), ‘possibilities of personhood’, modes of being and interacting.

Playing confers, changes, and imposes form on bodies and sites, and clearly on events and institutions. Thus play exercises power on power exercised. As such it opens possibility as much as it coerces practices and shapes our abilities to frame our circumstances, sometimes at the risk of being framed in turn.

The concept of play is arguably key to many domains of philosophy. In aesthetics, we find the notion of the Feierspiel and that of artistic creation (from Kant and Schiller to Gadamer). In philosophical anthropology and the philosophy of culture, we find play as social shaping and contestation (Nietzsche, Derrida, Deleuze, Caillois, Foucault, Hacking). The ontological dimension of play concerns its disclosure of worlds and the significance of subjects (Fink, Axelos). In phenomenology, play refers us to explorations of possibility and praxis (Sartre, Merleau-Ponty). In turn, we are led to ask: who are the subjects of play and what role does play have in the unfolding of subjectivities?

Play thus concerns capacities, ends, and outcomes—envisioned and unanticipated. Play implies rules and stakes within and without a given game. The dimension of power appears both as object of struggle and limitations placed on given games, whether political or cultural. The semantic universe of “play” in the French, jeu/hors-jeu/enjeu points us toward a series of fields, each one structured and delimited by rules and norms (Wittgenstein, Lyotard, Winnicott), evincing significant pluralism and plasticity, as well as retroaction and hardness.

On the occasion of the 20th Anniversary of the Symposium for Phenomenology, we invite members for contributions to phenomenologies of play, in their critical, aesthetic, cultural, ontological and political dimensions. Although phenomenology arose within and as a European tradition, we seek to understand play and power today beyond Europe and Eurocentrism. We encourage contributions to the themes of play and power in light of political, geographical, legal, and symbolic power—notably, where power is presented as play, ludic and/or deadly serious, or where play reveals and disrupts the structures and boundaries of power.

With the focus on play and agonistics, we welcome contributions on
– Play and power in critical philosophy and political theory
– Play as aesthetic creation and destruction
– Play and institution: power games and contestation
– Play in community construction (and destruction)
– Les jeux du pouvoir/power plays in geopolitics
– Symbolic play, symbolic power
– Play and power in and beyond “the West”
– Play and race, play and color (lines, hierarchies, confluences)
– Play and terror

We welcome discussion of the methodological difficulties posed to phenomenology by the multiple significations of play (play forging friendship and community, play in good and bad faith, play as critique—“just gaming,” play and normative praxis).

We solicit presentations in French and in English on topics of contemporary urgency that integrate the themes of play and power. Our hope is to foster open debates on these themes. Our concern is with phenomenology as critique, criticism, and indeed crisis. We are enquiring into the relevance of phenomenology to questions of contestation, agonistics, and contemporary realities in and beyond Europe. Presentations drawn from the many disciplines related to phenomenology (from sociology, psychology, critical history, and critical race theory) are likewise encouraged.

Please send an abstract of 800 words to symposium.phenomenology@gmail.com by February 15 2016, at the very latest. Acceptance notifications will be sent by March 15.

 

Symposium de Phénoménologie – 20ème anniversaire

“Jeu et pouvoir”
4-9 juillet 2016, Pérouse (Italie)

Dans son étude séminale Homo ludens (1938), l’historien de la culture Johan Huizinga soutint que le jeu, plutôt que le travail, constitue l’élément formateur primordial de la culture humaine. En jouant, les êtres humains ont le pouvoir d’agir et de créer. Privés de cette capacité, quelque chose ne va pas. Pour sa vingtième année, le Symposium de Phénoménologie se penchera sur les manières dont les gens jouent avec leurs possibilités tout en faisant l’objet de jeux de pouvoirs qu’ils ne maitrisent pas. En passant des jeux de l’enfance et des bouffonneries à la perte de soi dans l’action artistique, sportive, concurrentielle ou combative, les humains forment et exercent leurs capacités, se disciplinent et s’engagent dans des pratiques. Ils jouent donc au sens large, voire métaphorique. Actifs ou passifs, nous jouons avec des possibilités inhérentes aux traditions et institutions, néanmoins sous leur contrainte – souvent avec des conséquences non anticipées, voire violentes. C’est ainsi et à travers le jeu que se forgent des subjectivités collectives et singulières, des modes d’être humain et d’être ensemble.

Le jeu confère et impose des formes aux corps et aux lieux, pour ne pas parler de la formation des événements et des institutions. Ainsi le jeu exerce-t-il du pouvoir sur du pouvoir exercé. En tant que tel, il ouvre des possibilités autant qu’il contraint des pratiques ; les jeux servent de montures orientant notre optique du monde, parfois au risque de nous faire subir des coups montés.

La notion de jeu a un rôle clef dans de nombreux domaines de la philosophie. En esthétique, nous trouvons l’idée de Feierspiel et création artistique (de Kant et Schiller à Gadamer). L’anthropologie philosophique et la philosophie de la culture proposent leurs visions du jeu comme formation sociale et contestation (Nietzsche, Derrida, Deleuze, Caillois, Foucault, Hacking). La dimension ontologique du jeu a trait aux manières dont il met au jour les mondes et la signification des sujets (Fink, Axelos). En phénoménologie, jouer nous renvoie à l’exploration des possibilités et des pratiques (Sartre, Merleau-Ponty). Se pose ainsi la question : qui sont les sujets du jeu et quel rôle a-t-il dans le déploiement des subjectivités ?

Jouer comprend donc des capacités, des fins et des effets – prévus ou non. Jouer implique des règles et des enjeux dans et en dehors des jeux. La dimension de pouvoir apparaît autant comme objet de lutte que comme limitation imposée aux jeux, qu’ils soient politiques ou culturels. Ainsi, l’univers sémantique du jeu, hors-jeu, enjeu, nous pointe vers une variété de champs, chacun structuré et délimité par des règles et des normes (Wittgenstein, Lyotard, Winnicott), qui manifestent toutes de la pluralité et de la plasticité, de la rétroaction et de la rigidité.

A l’occasion du vingtième anniversaire du Symposium de Phénoménologie, nous invitons des soumissions sur la phénoménologie du jeu eu égard à ses dimensions critiques, esthétiques, culturelles, ontologiques et politiques. Bien que la phénoménologie ait commencé dans et comme une tradition européenne, nous nous proposons de réfléchir au jeu et au pouvoir au-delà de l’Europe et de l’eurocentrisme. Nous sollicitons des contributions sur les thèmes de jeu et pouvoir à la lumière du pouvoir politique, géographique, légal et symbolique – notamment là où le pouvoir est représenté justement comme un jeu (ludique ou fatalement sérieux), et là aussi où jouer démasque et déstabilise les structures et limites du pouvoir.

Nous nous intéressons particulièrement (mais non exclusivement) aux thématiques suivantes :

  • Jeu et pouvoir dans la philosophie critique et la théorie politique ;
  • Le jeu comme création et destruction ;
  • Jeu et institution : jeux de pouvoir et de contestation
  • Le rôle du jeu dans la construction et la destruction de la communauté ;
  • Les jeux du pouvoir en géopolitique ;
  • Jeu symbolique, pouvoir symbolique ;
  • Jeu et pouvoir dans et au-delà de l’Occident ;
  • Jeu et ethnicité, jeu et couleur (démarcations, hiérarchies, confluences)
  • Jeu et terreur.

Sont bienvenues également toutes discussions sur les difficultés posées à la phénoménologie par les multiples significations du signifiant « le jeu » (le jeu forgeant  amitiés et communautés ; le jeu de bonne ou de mauvaise foi ; le jeu comme critique – voire farce ; le jeu et les pratiques normatives).

Nous sollicitons des interventions en français et en anglais, sur des sujets d’actualité impliquant des questions de jeu et de pouvoir. Nous souhaitons encourager des débats ouverts et francs sur ces thèmes. Nous nous pencherons également sur la pertinence de la phénoménologie à aborder des questions liées à la contestation, à l’agonistique et aux réalités contemporaines en Europe et au-delà. Enfin, des interventions provenant des disciplines apparentées à la phénoménologie (la sociologie, la psychologie, l’historiographie critique et la « critical race theory ») seront aussi pris en considération.

Veuillez envoyer un résumé de 800 mots à symposium.phenomenology@gmail.com jusqu’au 15 février 2016 au plus tard. Les avis d’acceptation seront envoyés le 15 mars.

Directors / Directeurs : Bettina Bergo (Montréal), Jens Vleminck (Ghent) & Ernst Wolff (Pretoria)

Info : https://symposiumphaenomenologicum.wordpress.com/

Call for papers : https://symposiumphaenomenologicum.wordpress.com/program/ Italy Phenomenology

 

 

Students for Critical Animal Studies – SCAS 2015

3rd Annual International Students for Critical Animal Studies Conference

Vasar College, New York
November 20 to 22, 2015

Call for Papers Deadline: Sept 1, 2015

Students for Critical Animal Studies

#2015SCASConference

Conference will be livestreamed.

https://www.facebook.com/events/524972497647281/
________________________

CALL FOR PRESENTATIONS

Submit your title and abstract (150 to 200 words) with a biography one paragraph 80 to 100 words third person

Send to: studentsforcas@gmail.com

Deadline: Sept 1, 2015

________________________

For more information contact:

studentsforcas@gmail.com
Skype: studentsforcas
Twitter: @_SCAS_
________________________

 

SCAS does not pay speakers to present, nor do we have professors present. SCAS also does not have keynote or plenary presentations. SCAS finally will only accept papers that promote radical critical intersectional presentations that foster total liberation from an academic-activist perspective. We encourage marginalized voices and perspectives. We accept only presentations from students. Presentations can be Skyped in as well. The rooms will be accessible and with technology (projectors, microphones, internet, and computer).

 

There will be a Roundtable Discussion on SCAS organizing and future and goals open to all as well as activism workshops

________________________

Off Campus Sponsors:

Institute for Critical Animal Studies
Save the Kids
Academy for Peace Education
Outdoor Empowerment
Arissa Media Group
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Safer Space Policy: The conference promotes a safer space in which all must feel welcome, supported, and secure. No one should endorse or tolerate racism, sexism, anti-LGBTQIA sentiments, ableism, speciesism, or any other kind of oppressive behavior. In kind, this conference is a vegan space, and all should refrain from consuming or wearing animal products while taking part.

Sober Space Policy: We encourage a sober space as well, so please do not drink, shoot, or inhale intoxicants into your body closely before or while in attendance at the conference.

Inclusive Space Policy: All rooms and bathrooms are accessible. Please avoid wearing fragrances or strong scents, as the odors may cause allergic reactions. If you have any requests for assistance such as a translator, note taker, medication, childcare, or physical accessibility, please let us know by e-mailing studentsforcas@gmail.com. (We understand this conference is not fully inclusive because of cost, but we do want to address these issues as they are needed to confront ableism).

International Conference on Brigid Brophy – Call for paper

Brigid Brophy Anniversary Conference 9th-10th October 2015

Avenue Campus
University of Northampton, England

** Call for Papers **

Professor Richard Canning, Subject Leader for English & Creative Writing has announced that The School of The Arts will be hosting an international conference on novelist, critic and animal rights activist, Brigid Brophy on the 9th and 10th October 2015.

To celebrate the twentieth anniversary of the death of Brigid Antonia Brophy (1929- 1995) and the fiftieth anniversary of her article ‘The Rights of Animals’, published in the Sunday Times on 10th October 1965 (and later collected in the ground-breaking 1971 anthology Animals, Men and Morals), the School of The Arts at the University of Northampton is delighted to host a two-day conference to celebrate all aspects of Brophy’s literary career, as well as her leading contribution to animal rights, vegetarianism, anti-vivisectionism, humanism, feminism and her advocacy of the Public Lending Right.

brigid-brophy-portrait-by-jerry-bauer1

* Organiser: Professor Richard Canning: Richard.Canning@northampton.ac.uk

* Confirmed Speakers:
Professor Philip Hensher, Novelist, Author, Critic, Professor of Creative Writing, Bath Spa University;
Kate Levey, Daughter of Michael Levey and Brigid Brophy;
Doctor Robert McKay, Literary Critic on Animals in Literature, Society and Culture, School of English, University of Sheffield;
Peter Parker, Author, Biographer, Historian and Literary Critic;
Doctor Richard Ryder, Psychologist, Philosopher, Campaigner against Speciesism.

Individual papers are welcome on any aspect of Brophy’s writings, fiction, non-fiction and otherwise, her literary career, influences, collaborators or peers, and on any role she played in activism, the media or in public life. Particular themes of interest to the organisers include, but are not restricted to: Brigid Brophy, Fiction Writer; Brigid Brophy, Author, Biographer and Literary Critic; Brigid Brophy and Animal Rights; Brigid Brophy, Polemicist and Activist. Proposed papers need to run to 20 minutes. Complete panel proposals are welcome, alongside individual submissions. Contributions within and beyond traditional scholarly or disciplinary contexts are welcome. It is planned that the conference will lead to a publication of collected papers in 2017.

Please send a 350-word abstract with name, a brief biographical summary (100 words) and contact details to: ecw@northampton.ac.uk by Wednesday 17th June 2015.

Click here to find out more and access the Brophy conference call for papers

Here is a passage from her obituary in The Independent:

“Atheist, vegetarian, socialist; novelist and short-story writer; humanist; biographer; playwright (The Burglar had a brief West End run in 1967); Freudian promoter of animal rights; children’s author (the adventures of Pussy Owl, only progeny of Edward Lear’s pair); tennis fanatic (not least Navratilova) and, on television, football fancier; most loyal of friends; reverer of Jane Austen; lover of Italy; Mozart adorer (her radical Mozart the Dramatist: a new view of Mozart, his opera and his age, 1964, was reissued in a new edition in 1989); aficionado of the English National Opera (but not of the Royal Opera House); disliker of “Shakespeare in performance”; smoker of cigarettes in a chic holder and painter of her fingernails purple; mother, grandmother, wife; feminist; lover of men and women; Brigid Brophy was above all an intellectual, which British (although she was Irish) authors aren’t supposed to be.”

Brophy was not only an animal rights activist, but a respected author and novelist. As it so often happen with women’s writting, her work are hard to find:

“Finding Brigid Brophy books is near impossible. Bookstores and second-handers won’t have them. Libraries may or may not have a single copy of each of her titles, and under a lock somewhere, requiring the placing of a special request and in-library usage. You friends won’t have BB. Your online contacts won’t even have heard of her. But you’ll keep finding the odd reference to her work in some of the coolest written pieces you’ve ever read. You’ll also find out that she and Iris Murdoch had an affair, and maintained a very close friendship.” In his review of her Baroque ‘n’ Roll (1987), John Bayley (a.k.a. Mr Iris Murdoch) says that “Brigid Brophy’s essays constitute one of the strongest proofs of personal identity I have ever come across.” (read more)