Urban generations: Post-colonial cities

Venue: Amphitheatre Cherif El Idrissi Faculty of Letters and Humanities, Mohammed V University, Rabat 01 03 October 2004

Abstracts
1. Agoumy, Taoufik and Yahyaoui, Mounir (Mohammed V University Agdal, Morocco and Ecole Nationale dArchitecture-Rabat, Morocco): LAMELIORATION DE LHABITAT DES PAUVRES EN MILIEU URBAIN: DISCOURS OFFICIEL ET PERCEPTION LOCALE La proccupation pour la question de lhabitat pour les couches dfavorises en milieu urbain en gnral et son amlioration en particulier nest pas symptomatique de la priode post-coloniale (c.f. les diffrentes oprations menes par les services de lurbanisme dans les annes quarante et cinquante du sicle dernier, sous linitiative M. Ecochard). Nanmoins aprs lIndpendance, celle ci prend toute une nouvelle tournure avec une urbanisation galopante sans aucune mesure avec la priode coloniale. Aprs laccs lIndpendance, le discours officiel, tout en tenant compte des revendications sociales des couches dfavorises pendant les deux dcades prcdentes lIndpendance, a normment volu en fonction des vnements historiques, politiques et conjoncturels, de linfluence des organismes et organisations internationaux. Dans ce papier, nous nous proposons de dmontrer combien linadquation est grande entre le discours officiel tel nonc et la mise en pratique des programmes dsigns pour la lutte contre lhabitat insalubre dune part, et l adhsion partielle des partenaires et acteurs locaux, dautre part. Notre intervention sarticule autour de lvolution des stratgies des pouvoirs publics en matire damlioration de lhabitat des pauvres, du discours de plus en plus peaufin et rpondant aux exigences des organismes et organisations internationaux et de ladhsion non totale qui a t, et demeure, une menace a mme de mettre en chec les actions des pouvoirs publics en matire damlioration de lhabitat des pauvres. 2. Ameli, Saied R (University of Tehran, Iran): Vireal City: Solution and Destination for Developing Countries The new information and communication technology moved society to the new era called information society. Tremendous development comes through information society in which virtual city and E. Government should be considered as two major results, organized by the Government in the city and national level. Virtual City is the result of strategic city planning for controlling and managing time, transformation of the population and inter-communication between customers and public sector in the city. The actual target is increasing speed, energy saving, security and

satisfaction for the advantage of citizens in particular in the megacity. From the juxtaposition of the real city and the virtual city emerged a new city; conceptualized as Vireal City which agglomerates all physical and informational potential of the city and gives opportunity for less destruction of man power and more energy saving and consequently minimization of working time with much extensive, faster, denser and tighter connection between customers and public sector (Ameli, 2004a and 2004b). The vireal city is theoretically affected by a dual globalizations paradigm (Ameli 2003a and 2003b). According to this paradigm two synchronic spaces, the real and virtual, while distinct form each other, appear as two interlinked and complementary spaces which cannot survive without each other . Virtual city is all industrial and all information based and it is the outcome of a simultaneous communication Industry. The use of information and communication industries in commercial transactions has grown tremendously since the mid-1990s; this is particularly true for the use of Internet and ecommerce. An explanation of the popularity of Internet and e-commerce services can be found in network externality theory (Katz and Shapiro 1985, Capello 1994; Economides 1996). The network externality theory explains positive consequences of network communication that include those of increasing returns and first-mover advantages. Increasing returns means the network increases its user value. Subscription to any of web resources enables actors to set up ongoing local and global communication (Geenhuizen, 2004). With the emergence of internet, the vireal city is inevitable. Vireal city is bringing centrality and decentrality of the city resources and city services. Centrality refers here to reduction of transit time and direct inter-communication between costumers and public services. It is central because it is more organized and accountable in every second without any limitation of working day and working hours; services in the vireal cities are 24 hours. Decentrality is also a positive aspect of the vireal city because it gives accessibility to the city resources to all, no matter how near or far, and without any advantage or disadvantage for those who live in the central city and those who live in the periphery or even in another city, region and countries around the world. Here my argument is that the vireal city planning is an opportunity for all advanced cities to take over their city problems in particular in megalopolis and the megacity of developing countries through virtualization and virealization of the city services which eventually will minimize unnecessary transformation of the population. However, like the real city, vireal city needs actual city planning, otherwise like the poor cities of the developing world which have grown up without any structural city planning the vireal city will become more fragmented and disintegrated. 3. Azadarmaki, Taghi (University of Tehran, Iran): Iranian Modernity through Tehran as a concept and Contemporary Event The main object of the paper is to discuss how Iranian modernity is a particular kind of Modernity in the world, manifest in the influence of "Tehran" as a modern city with different interpertations. In terms of Iranian intellectual discourse, with different views from left to right we, can see that intellectuals such as Malkom, Said Jammalledin Asadabi, Jamalzadeh, shariati, Ale-Ahmad, and others got many ideas from the

situation of Tehran and the influence of this city. I am going to to discuss this topic from a historical perspective. 4. Bargach, Jamila (Ecole Natonale dArchitecture-Rabat, Morocco): Planned City and the Question of Memory Cities are, in part, a product of historical processes as both historians and anthropologists inform us. Fernand Braudel, Arnold Toynbee or Andr Leroi-Gourhan speak of the cities memory when locating the genesis of their birth whether on the long or short term, the differences between the functionality of the morphology of each and show the extent to which cities produce and live by their proper memory. This latter is embodied in those who reside in them and who then pass such heritage/knowledge from generation to generation, it is a living entity that characterizes these spaces as special. Some cities, like human beings, may be eccentric, exclusivist while others more generous and open. It is out of such collective memory that an urban identity is forged, that identity politics and belonging to a site are embedded. It is out of the contemporary landscape in post-colonial cities with its much known problems ranging from inadequate housing, shantytowns to poverty that emerged the philosophy of new cities. In Morocco, Sala-Jadida is similar to a Chandhigar in India or to a Brazilia in Brazil. Sala-Jadida is a newly planned city, erected in an area far from the now old Sal, the site of centuries of history. The paper I propose here will explore and locate the elements that constitute (or are prone to constitute) a communal identity in the true example that this planned post-colonial agglomeration happens to be. Theoretically, the paper questions the existence, role and function of communal memory in Sala-Jadida especially when taking into consideration the fact that it is out of this element that governance and identity politics are mustered. Post-colonial planned cities as a solution to overpopulation and misery within organic cities produce other processes of violence and alienation that will also be discussed in this paper. 5. Bekkaoui, Khalid (Faculty of Letters, Fes): An/Other Tangier In the 1860's, Haj Ahmed Ben Abdeslam, the head of the Wazani confraternity and supreme spiritual authority in the late 19th-century Morocco, divorced his Muslim wives and left the scared city of Wazzan for Tangier, hoping to discover there a suitable bride among the European female community. He was soon enamoured of a British girl, Emily Keen, and, despite opposition from all sides, he married her. The paper investigates the impact of this intercultural marriage on the creation of an/Other Tangier, a space of international intrigue and cultural transgression 6. Bekkari, Hanae (Tanger Medina Foundation, NGO, Tanger, Morocco): Post international Tangier Tanger a connu plusieurs configurations spatiales de par les diffrentes occupations mais le petit Socco a toujours t le coeur du systme spatiofonctionnel de la cit romaine avec le cardo dcumanus, jusqu lpoque internationale en tant que centre capitaliste , en passant par la place de lglise, place de la Mosque, Souk Actuellement, le petit Socco reflte encore la ralit Tangroise sur le plan social, culturel, patrimonial et urbain.

A travers lanalyse des transitions anciennes et actuelles, nous pouvons dchiffrer la ralit urbaine Tangroise. 7. Belghazi, Taieb (Mohammed V University Agdal, Morocco): Festivalisation of urban space in Morocco This paper discusses the phenomenon of festivalisation of Moroccan urban space in recent years. It addresses the issue of how festivals constitute a site of struggle for the definition of the citys identity through its construction as a charged symbolic field and a space of governance. The paper gives particular attention to the ways in which discourse on festivals is deployed by the state and by NGO organisations including Islamist associations and how this discourse represents an instance of the contest of culture. Through a discussion of the festivals organised by the Ministry of culture and Fes Sais association, the paper also discusses the ways in which Eventising the city also stages it as a brand, a cultural good that is marketed in ethnic terms. 8. El Kechebour, Boualem (Built Environment Laboratory, Facult de Gnie civil, Universit des Sciences et de la Technologie Houari Boumdine (USTHB), Alger.): FRAGILISATION DE LA VILLE DALGER : CAS DE LA GESTION URBAINE DE LA ZONE DE BAB EL OUED Rsum Lobjectif de cette tude est de prouver que la fragilit des villes algriennes post coloniales, et en particulier la ville dAlger, est la consquence de la faiblesse de la gestion urbaine. Ltude commence par un historique et une prsentation de la ville dans son contexte rgionale, ensuite par une analyse des principaux problmes durbanisme induits par des pratiques socioconomiques et des gestions populistes ayant provoques en partie linondation du 10/11/2001 dans la zone de Bab El Oued. Elle se termine par des recommandations sur la gestion urbaine de la ville dAlger et par une vision prospective de la ville en rapport avec son potentiel et limpact de lintroduction des nouvelles technologies de linformation. Lidentification des problmes de la ville ncessite la connaissance de son pass, son prsent et ses perspectives de dveloppement futur, conformment la politique de la gestion du dveloppement durable. Mots cls : Alger, Bab El Oued, fragilisation, ville post coloniale, vulnrabilit, gestion urbaine. The aim of this survey is to prove that the fragility of the Algerian post colonial cities, and in particular Algiers city, is the consequence of the urban management weakness. The study starts with a historic and a presentation of the city in its regional context, then by an analysis of the urban main problems induced by socioeconomic practices and populists managements having provoked the flooding on the 10/11/2001 in the Bab El Oued zone. It ends by recommendations on the urban management of Algiers city and by a prospective vision on city in relation with its potential and the impact of the introduction of the new technologies of Information. The identification of the town problems requires the knowledge of its past, present, and future development perspectives, in accordance with the sustainable development policy.

9. Bellaoui, Ahmed (Cadi Ayad University, Morocco): La fabrication urbaine Marrackech: Facteurs et strategies Fruit d'un systme complexe et multiforme d'acteurs institutionnels et privs, la fabrication urbaine Marrakech obit des logiques trs diverses et parfois contradictoires. A la croise des enjeux et logiques des uns et des autres, celle-ci a pour corollaire la production d'un espace urbain htrogne ou coexistent une srie de macro-formes d'habitats et de quartiers qui font de Marrakech un ensemble de " Villes dans la Ville"; autrement dit, une ville sans unit sans personnalit. 10. Benhayoun, Jamal Eddine (Faulty of Letters Tetouan): Terrorism and the My paper examines what is essentially a recognisable and problematic connection between terrorism and the city. The events of September 11, 2001, May 16, 2003, March 11, 2004 (to name but a few) make it clear that terrorism is a form of violence conceived and devised within and against what can be qualified as urban culture. While it is imperative to stand in defence of such cities as New York, Casa Blanca, Madrid, and Istanbul, etc. and to mourn the loss of human life as occasioned by extremism and hatred, it is also equally important, even more urgent, to redefine these cities in terms of the social and ideological tensions developing and proliferating within them under the cracked veneer of liberal lifestyles and material prosperity. In other words, my point is to highlight and, therefore, not to deny the connection between terrorism and the city. The city is a space that can be championed for the ideals most of us cherish in much the same way as it can be indicted for the forms of violence and attitudes of intolerance emerging out of it. The city is not only a place where some of the finest expressions of the human mind can be felt, enjoyed and admired but also a place where the harrowing stories of violence, crime and social injustice seem systematic and incessant. 11. Bensaid, Driss (Mohammed V University Agdal, Morocco): La culture citadine dans la ville post- coloniale marocaine De lindpendance du pays en 1956 1994, date du dernier Recensement Gnral de la Population et de lHabitat, le poids dmographique de la population citadine est pass de moins de 30% plus de 51% de la population totale. Cette tendance sera maintenue, au moins, jusquen 2065, date prvue par les dmographes pour lachvement de la transition dmographique et la stabilisation des mouvements de la population. Si les causes et, surtout, les effets conomiques et sociologiques de ce changement rapide sont relativement connus et analyss, les effets culturels de cette urbanisation acclre restent, notre sens, mal connus et peu tudis. Sur le plan culturel et celui des valeurs, la ville post-coloniale rpond toujours des schmes et des modles construits autour du patrimoine et des espaces prcoloniaux et coloniaux au niveau des comportements, de lhabitat et des diffrentes expressions artistiques standardises. Les nouvelles formes dexpressions culturelles citadines, leurs nouveaux canaux de transmission, leurs espaces favoris requirent de la part du sociologue, une attention particulire. Les attentats terroristes du 16 mai 2003 Casablanca dvoilent un aspect indit dune nouvelle culture citadine base sur la

violence et lexclusion. Dans cette intervention, notre objectif est dessayer de comprendre et danalyser le contenu et le sens de quelques formes de la production culturelle, matrielle et symbolique des espaces citadins qui fonctionnent en dehors de lidal type de la ville marocaine coloniale et prcoloniale . A ce titre, notre attention sera porte, partir des nouveaux espaces urbains post-coloniaux de Rabat et de Casablanca, sur les modes et les expressions culturelles des jeunes issus des villes nouvelles, des bidonvilles, des quartiers priphriques de ces deux villes. Du langage, des chants, des blagues et des graffitis nous tirerons nos principaux matriaux qui front lobjet de notre analyse. 12. Berriane, Mohamed (Mohammed V University Agdal, Morocco): Nador: de la ville - garnison espagnole la ville rifaine L'origine de Nador remonte au dbut du sicle dernier. Elle a t fonde par les Espagnoles en 1909 et ce la fois pour des raisons militaires et stratgiques quconomiques. Parti de presque rien, cet organisme urbain jeune a connu un accroissement spectaculaire puisque sa population qui tait de 28.950 habitants en 1960 a t multiplie par plus de 6 en 34 ans, alors que la population urbaine marocaine dans son ensemble, mme si elle a augment considrablement, na progress que 4 fois et demi au cours de la mme priode. Mais lintrt de ltude de la ville de Nador dpasse cette problmatique relevant du spectaculaire, de son poids conomique vident ou de la problmatique de dveloppement rgional et local. Cette agglomration a une spcificit qui lui est propre et une forte originalit qui en fait un cas difficilement classable. Elle a souffert pendant toute la priode coloniale de lombre de Melilla, pour connatre une vritable explosion partir des annes soixante, mettant justement profit la proximit de lenclave pour dvelopper tout un pan de son conomie urbaine. Son modle de croissance sappuie sur les lments dj identifis pour dautres villes, mais intgre des lments propres Nador tel que les recettes de la contrebande, de lmigration internationale et de largent illgal recycl. Elle cumule les paradoxes dont le plus remarquable est le dcalage entre une ville sous-quipe et apparemment pauvre et les flux de savoir-faire et dargent dont elle est le rceptacle. Cependant malgr cette forte originalit, son cas peut tre gnralis plusieurs autres villes du nord. En effet, Nador porte la marque dun certain individualisme rifain qui se manifeste par le dsordre et lanarchie de la croissance urbaine, la persistance dune conomie de type familial, le refus de lurbanisme planifi et la prise en charge par diffrents groupes sociaux des dficiences en quipements publics. Le dveloppement dune conomie parallle accuse cet individualisme par lapparition au sein de la ville dune vritable ville illgale. Or, ces caractristiques mises en vidence pour la ville de Nador ont t releves dans toutes les petites villes en gestation dans le Rif oriental. Nador illustre ainsi un type de ville rifaine et mditerranenne du Maroc. 13. Brown, Duncan (University of KwaZulu-Natal, South Africa): Narrative, Memory and Mapping: Ronnie Govenders At the Edge and Other Cato Manor Stories In At the Edge and Other Cato Manor Stories, Ronnie Govender offers a series of

narratives of life in the urban settlement of Cato Manor from the 1940s until its destruction in 1958/9. Against the strict delineation of identity, the control of space, a state narrative of racial separation and displacement, and an official cartography (of race and economics), Govender sets an unofficial cartography of knowing, belonging and growing, a stature in ordinary character, an oral-influenced mobility of storytelling, a carnivalesque chorus of voices, the ingenuity of tactic - as well as the desolation of suffering and destruction which was to follow the bulldozing of Cato Manor and the forced removal of its residents. While the stories deal specifically with the destruction of Cato Manor, they resonate with larger claims about South African Indian identities, without simply essentialising or valorising them, and without constructing them as identities of exclusion or glossing over areas of difficulty or prejudice; questions of alienation, belonging, immigration, exoticism and indigeneity swirl through the narrative landscape of the collection. Govenders stories speak powerfully to the postcolonial city of today. 14. Bouayad, Larbi (Ecole Natonale dArchitecture-Rabat, Morocco): La tentation urbaine En 1950, sur les trente premires villes du monde, le tiers tait situs dans les pays du sud et prs de 60 % de la population urbaine mondiale tait concentre dans les pays dvelopps. En 2000, plus des trois quarts des plus grandes villes du monde se trouvent dans les pays du sud et les villes des pays dvelopps hbergent moins du tiers des 3 milliards durbains que compte la plante. Bien avant lavnement du 21me sicle, la moiti des populations de lhumanit a succomb la tentation urbaine sans acqurir, pour la plus part, le statut durbanit : plus des 2/3 de ces populations, en qute dune intgration urbaine et dans des conditions indigentes, ne peuvent latteindre. Les chiffres prvoient pour 2025 une augmentation des populations urbaines dpassant les 2/3 de la population mondiale. Les des mgapoles de la plante de plus de 10 millions dhabitants seraient situes dans lhmisphre sud. La plante Terre prsenterait alors laspect suivant : - des bidonvilles avec des quartiers-ples super gards dans lhmisphre sud ; - des villes cyberntiques entoures de priphries dangereuses dans lhmisphre nord. A ce rythme, nous pouvons nous attendre lmergence progressive et persistante, avant la fin de ce sicle, de la ville Terre : espace urbain htrogne et stratifi. Ces perspectives nous interpellent plus dun titre : Ny a-t-il lhorizon de notre humanit que le seul mode de vie urbain ? Quen est-il des autres modes de vie rural et pastoral ? Sommes-nous condamns vivre dans des villes ingales et multiformes ? Les planificateurs urbains contemporains1 affirment que lorsque lon planifie une ville nouvelle, une autre ville informelle vient simposer par une porte drobe : comment rendre vivable cette ville informelle ? . La ville informelle qui simpose aux cts de celle planifie est-elle un mal ncessaire ? Comment affronter ces problmes de face et de tous cts dans une approche de solutions multilatrales ? Peut-on substituer lexode rural celui urbain par une promotion de

dveloppement local intgr et complmentaire ? 1 - Notamment Mme BANASOPIT Mekvichai, professeur lUniversit Chulalong Korn de Thalande, un des tmoins du Sud du PRUD (Projet de Recherche Urbaine pour le Dveloppement) dont le colloque de clture sest tenu Paris du 5 au 7 mai 2004. 15. Chadli , Mostafa (Faculty of Letters Rabat): La representqtion de la cite postcoloniale dans les medias, les literature et les arts Lobjet de cette communication est de pouvoir cerner les diverses representations symboliques de la cite marocaine, de type post-colonial, dans les medias, les literatures et les arts, notamment les art plastiques. Il sagit de comprendre et dinterpreter les multiples representations symboliques, puis de les reevaluer, dans le contexte global de leur production, de leur diffusion et de leur reception. En somme, il va falloir les relier a une systematique plus vaste, qui est celle de la culture, et de limaginaire qui sous-tend la dite culture. 16. Chorfi, Abderrahmane (Ecole Natonale dArchitecture-Rabat, Morocco): Rabat: de la mdina laire mtropolitaine Lintervention comprendra 2 parties La premire rsumera les transformations de la ville pendant la priode coloniale en ce qui concerne notamment Les phnomnes socio-conomiques engendrs par la mise du Maroc sous protectorat. Les nouvelles formes de conception urbaine introduites au Maroc par la colonisation Franaise Les spcificits de laction urbaine Rabat Dans la 2me partie lexpos portera sur les diffrentes volutions urbaines enregistres au cours de la 2me partie du XX sicle. Il sera notamment fait tat de lessor de lagglomration en un vaste ensemble urbain continu polycentr comprenant Bouknadal, Sal , Rabat et Temara de lmergence en cours dune connurbation allant de Kenitra Casablanca de linscription de faon durable dans le tissu de types dhabitat ns dans la priode prcdente tels que les bidonvilles et les tissus dits clandestins de lexistence sur le plan morphologique dune grande diversit de tissus de la mise entre parenthse des modles urbains correspondant au mouvement moderne. des problmes de renouvellement urbain, du patrimoine, de linsalubrit Lexpos sintressera en conclusion, de faon plus gnrale, la question de la spcificit des villes des pays anciennement coloniss. 17. Dahane, Mohamed (Faulty of Letters Rabat): Cinma et culture urbaine Le rapport ville / cinma est une donne importante de l volution des socits modernes. Produit de la ville (les oprateurs des frres Lumire ont dabord film larrive dun train la gare de Ciotat Lyon), le cinma a influenc le devenir de celle-ci, et profondment model la culture urbaine.

L objet de cette communication est de rflchir sur les rapports qui unissent ville et cinma dans un contexte marqu par le sous-dveloppement, en l ' occurrence dans les pays du Maghreb. Nous chercherons montrer comment les cinastes ont abord le sujet de la ville dans leurs films et quels types de rapports sociaux urbains y apparaissent. Nous aborderons la question de la culture urbaine, concept clef de la sociologie urbaine (cf. les travaux de l Ecole de Chicago) et la manire dont le cinma en rend compte dans le contexte spcifique du Maghreb. Nous illustrerons notre propos par des extraits de films. 18. Dellal, Mohamed (Faculty of Letters Oujda): The African Postcolonial Myopic Discourse; or Postcolonial Governance and the Discourse of Silence African postcolonial urban centres have become contact zones where too many new subject positions have taken root. Like all melting posts they are a space likely to help fuse (hybridize) new ethnicities, new cultures and social classes even. This fusion is a process, usually, completed at vertiginous speeds taking short decisions makers, and accumulating thus problems that develop into grievances. Unable to provide legislation to cope, equitably, with these problems, the decision makers resort to silencing opponents (potential sources of trouble) or putting a blind eye to the growing problems of these subjects. At best, and when some good will is shown, the handling of these problems is mediatized for ideological purposes. The purpose of the present paper is to present examples of such myopic attitudes as show in the African writings and media productions. This narrative of Politics of silence has, indeed, been dealt in writings such as Soyinkas The Interpreters, Armahs The Beautyful Ones, Achebes Anthills, Awrids Trebulations1, Emechetas Double Yoke and too many other works. TV programs have also tried to offer space for the plight of ignored and silences voices2. Yet some of these spaces have been used out of political opportunism. Cases of rural territories that have either been ignored or appropriated and used as Trojen horses in battles essentially geared towards voicing the plights of urban subjects, are common ground. Unmapping the Imperial Centre:
1 My

translation of his only novel in Arabic, Al Hadith wa Sajan.

2 Reference

is made here to a 2m.tv program on rural women. 2000.

19. Dupre, Karine (Tampere University of Technology, Finland): Behind the Facades On March 19, 1946 Guadeloupe, an island located in the Caribbean, changed its status of a French colony to that of a French Overseas Department, after more than three centuries of colonial rule. Based on the principle of assimilation, the change of status seemed at first glance to have unified both metropolitans and the islanders, for assimilation was understood for some as the proper mean to restore the French republican devise Liberty, Equality, Fraternity-in the island; and, for others, as the only way to integrate this new department into the country. As such, cultural discourses at that time also appeared somehow unilateral, at the image of the Guadeloupean elites majority that did not call for independency (in this sense closely following the Martiniquais leader Aim Csaire), as well as at the image of the French administration and politics that were willing to raise up the level of Guadeloupe (in terms of equipment, roads, health,

social equality, etc.) to that of France. Yet, in its implementation and in details, almost 60 years after the assimilation law passed, one can only wonder whether such assimilation truly existed in the post-colonial cities of Guadeloupe, even in the earliest times of decolonisation. Because it may concern both crucial need (e.g. of shelter) and aesthetics, architecture has been chosen in this paper as the specific cultural discourse to be examined to assess the impact of assimilation in Guadeloupe after 1946. Indeed, architecture not only reflects one societys pragmatic answers to its natural milieu (climate and other geophysical conditions) and to the milieu this same society developed (through choices of production and economy), but also refers to politics, to power, to ideals, whether they be artistic, hygienist, cultural, etc. In other words, architecture should be understood here as clearly referencing to the different identities one society might contain and to the intermingled relationships bonding them to each others. In Guadeloupe, where colonial discourses traditionally emphasized dichotomy between colonisers buildings and those of the colonized, architecture became obviously a challenge in the post-colonial period. Besides, as much as the largest cities of Guadeloupe have gathered much more interest than smaller cities and villages by the evident underlining desire of representation, cultural discourses and here architecture- in the largest cities were/are often much more readable than in the smaller cities and villages. Yet, since 1946, urban growth and population growth have considerably modified those notions of cities, towns and villages; as well as they displaced the focus of cultural discourses. Therefore, this paper proposes to analyze architecture as a cultural discourse during the post-colonial period (1946-2003) in the context of two town centres of Guadeloupe, Gosier and Trois-Rivires. As such, the attempt is not only to describe and analyze the faade, but also the inside voices. 20. Edwards, Brian T. (Assistant Professor of English and Comparative Literary Studies Northwestern University, Evanston, IL USA) How do competing representations of the post-colonial city reveal contrasting logics about urban space? How have dominant U.S. political and economic projects for the Global South, in general, and North Africa, in particular, emerged from ideas gleaned from American representations of the North African city? In what ways have postcolonial Moroccan filmmakers recast U.S. representations of urban space, and what link might we seen between these meanings made from the vantage of the postcolonial city and the post-colonial redeployment of practices of looking? In order to address this series of organizing questions, this paper will look at the legacy of the 1942 Hollywood film Casablanca in Moroccan cinema and juxtaposes U.S. and Moroccan cinematic representations of Moroccan urban space. Although the hypercanonical Warner Bros. film was named after and set in the major Moroccan city, the films representation of what it called a city of hope and despair was based more in Orientalist cinematic tradition than ethnographic research. As such, Warner Bros. responded to a series of major film representations of North African space that preceded it, particularly Algiers (US, 1938) and the French classic Pp le Moko, as well as a minor film being made simultaneously on Warner Bros. own lots: the remake of the colonialist film The Desert Song, from which the Casablanca production borrowed stage sets. The major Hollywood film thus participated in and

extended French colonial practices of understanding urban space, and has an entrenched relationship to Orientalism as a technology of looking. The film, completed and premiered in the immediate wake of the U.S. military landings in North Africa in November 1942, also has a major place in U.S. thinking about its newly discovered global reach and responsibilities. Casablanca thus names the peculiar collusion of U.S. cultural production and post-1942, post-colonial foreign relations, a major and precise moment when U.S. texts become worldly in a new way. It is, no less, a word that Warner Brothers thought they held a copyright on and, in an extreme version of representation-as-ownership, went so far as to claim as much in 1946 when the Marx Brothers were filming A Night in Casablanca. Director Michael Curtizs representation of Casablanca as a city at the empty center of an emerging American globalismat the center of the city is a roulette wheel in Ricks multilingual Caf Americain, where hypocrisy and double dealing are the ethoscasts the city as a place of transit for foreigners, and for Moroccans a place imagined in the temporal lag time familiar from the colonialist tendency to commit Africans to the past of the primitive. The latter is connected to the conservative response to the immediate challenges of the films contemporary American context. The complex yet readily apparent ways in which Casablanca brackets or suppresses concerns of gender and race is a way of distracting viewers from a more potent possibility repressed by the film. Namely, that the African American Sam as a racialized subject of U.S. colonialism might enter into a conversation with the colonized Moroccan subjects who are relegated to the films background. Both are placed in the temporal lag of racial time. Whatever its relationship to material or architectural reality of the city of Casablanca, the Hollywood film has exerted an interesting presence in postcolonial Moroccan cinema, one which this paper follows. The paper thus employs a critical practice of following the global flow of cultural production, an elaboration of Arjun Appadurais conceptualization of the global movement of ideoscapes, and motivated in part by the critical attempt to disrupt the imperial logic at the center of Warner Bros. massively influential film. I offer a reading of two films by the Moroccan filmmaker Abd alQader Laqta, al-Hubb fi al-Dar al-Baida (Love in Casablanca, 1991) and the 1999 film Les Casablancais, making reference as well to the Moroccan debate in response to Laqtas controversial project. At the center of Laqtas project is an exploration of the relationship between cinematic space and urban space, and it is telling and important that his 1991 film plays off of and reinterprets the 1942 Hollywood film. In so doing, within a scene that I analyze, Laqta recasts the American representation of Casablanca (as occupying racial time lag) and rewrites American culture itself as moribund precisely because of the intertwined relationship of cinema to political culture. That this original and trenchant critique emerges from the work of a director whose vision of the urban space moves beyond the usual dichotomy identified by the Urban Generations conference (namely city as site of encounters, culture, citizenship vs. city as site of misery, etc.) demonstrates an exciting vision at work. By examining the urban space created within Laqtas cinematic vision, and understanding it as a significant revision of Casablanca s vision of Casablanca, I argue that there is a rewriting or recasting of dominant (neo)colonial logics about urban space. That this possibility emerges in relation to the post-colonial city should also be seen within the

critical terms of globalization (of the Appadurai, Public Culture school), for it suggests that the global flow of cultural production is not a one-way street, and demonstrates how traveling ideas and representations may be recast significantly in different contexts. 21. El Harrouni, Khalid (Ecole Natonale dArchitecture-Rabat, Morocco): Le paysage urbain entre mmoire, usages et projets. Cas dune ville moyenne, Midelt (*) A lorigine, la ville de Midelt est un gros bourg fond par la colonisation en 1917 dans la valle de loued Outat; les grandes tapes de son urbanisation sont encore lisibles. En fait, la ville a connu plusieurs vnements au cours de son histoire qui ont faonn sa structure urbaine; elle est considre comme le produit des populations qui lhabitent, qui ont marqu le paysage et qui en ont forg lidentit. Son volution est issue de structures hrites du pass et de laction des acteurs et des groupes sociaux qui ont le pouvoir de la transformer. Ceci sest rpercut ainsi sur son paysage urbain. Larticle tente de comprendre les diverses transformations des processus urbains de cette ville moyenne, comment et par qui, elle a t pense, construite et habite. Il sagit de retracer les processus de sa configuration urbaine selon deux angles de lecture. Le premier aborde la ville comme objet dhistoire urbaine en apprhendant son paysage urbain par les squences, les perspectives et les lieux, et sous deux entres, savoir le cadre bti et les espaces libres. Le second examine une socit, qui par le rapport quelle a entretenu avec lespace environnant, a produit, marqu le paysage, transform ou conserv les structures plus anciennes, par consquent qui a gnr de lurbain. Lobjet concerne la restitution du processus historique de formation et de transformation de la ville de Midelt en sappuyant sur les matriaux historiques ainsi que les photos darchives, le relev urbain et architectural. Larticle tente galement de retracer une mmoire dune ville moyenne, de recomposer les traces et de les situer dans lhistoire de la rgion. Une partie de cette contribution sinsre dans une rflexion plus gnrale de comment aborder galement les objets architecturaux et urbains issus de lpoque coloniale. Lidentification et la reconnaissance des lments qui constituent le paysage urbain, reposent sur le recours lanalyse historique et morphologique du processus de formation et de transformation de la ville. 22. Elkouche, Mohamed (Faculty of Letters-Oujda): Paul Bowles Tangier and Fez : The Agony of Transition from Colonial to Post-Colonial Times While it is generally true that Paul Bowles was much interested in Morocco and its Arabo-Islamic culture, as his fifty-two years residence in this country well indicates, it is also true that Tangier and Fez had the greatest and most exceptional attraction for him. This special admiration for these two historic cities can be proved not only by his frequent and passionate references to them in many of his interviews and writings (including his autobiography, travel accounts and short stories), but also by the fact that he chose to commemorate each city in one specific novel of his Tangier in Let It Come Down (1952), and Fez in The Spiders House (1955). Yet, the natur e of this

commemoration remains somehow questionable because in both novels Bowles seems to deplore the impending encroachment of (post-colonial) modernization in Morocco, along with its concomitant disintegration or collapse of the nature of this commemoration remains somehow questionable because in both novels Bowles seems to deplore the impending encroachment of (post-colonial) modernization in Morocco, along with its concomitant disintegration or collapse of the colonial order as well as the traditional way of life. Even a cursory look at Bowles prefaces* to both novels is apt to draw the readers attention to this authors sense of regret and disappointment at the passing of a sweet colonial/pre-colonial era and the coming of a deplorable post-colonial one. While introducing Let It Come Down, for instance, he states that this novel was first published at the very moment of the riots which presaged the end of the International Zone of Morocco. Thus even at the time of publication the book already treated a bygone era, for Tangier was never the same after the 30th of March 1952. The city celebrated in these pages has long ago ceased to exist, and the events recounted in them would be now inconceivable. The word celebrated in this quotation is highly indicative of Bowles ideological standpoint as it hints at his yearning and nostalgic desire for the Tangier of colonial times.... Such implicit dissatisfaction with the postcolonial Morocco is also expressed in his preface to The Spiders House. Commenting disapprovingly on the projects of the nascent liberation movement in Fez, he writes that the Nationalists were not interested in ridding Morocco of all traces of European civilization and restoring it to its pre-colonial state; on the contrary, their aim was to make it even more European than the French had made it.... He adds at the close of this preface that: The city is still there. It is no longer the intellectual and cultural center of North Africa, it is merely one more city beset by the insoluble problems of the Third World. The above prefatory statements from both novels raise a number of questions that are greatly pertinent to the discussion of Bowles perception and discursive representation of two central Moroccan cities, whose cultural and political metamorphosis he witnessed with passionate and alarmed Western eyes. Some of these questions may be formulated as follows: What are these insoluble problems from which Fez has suffered after independence, according to Bowles? Why is Bowles so nostalgic in his desire for the colonial Tangier and (pre-colonial) Fez? Can such desire be stigmatized as romantic and Orientalist? To what extent is Bowles a reliable or objective witness of the changes these cities underwent? Why did Bowles continue to live in Tangier up till his death, despite his dissatisfaction with its post-independence realities? Was not his identity as an American problematized and hybridized by this experience of selfexile in an alien Oriental city? These and other related questions will be tackled in this paper, whose chief aim is to analyze Bowles views and judgements about the transformations that took place in Tangier and Fez after Moroccos independence in 1956. The opinions he expressed in his autobiography and numerous interviews** will be contrasted with the discourses of the aforementioned novels so as to show clearly the pictures he had in mind about each city. The ideological significance of his representations will be also considered so as to see if his apparent preference of (pre-)colo nial Morocco to post-colonial

Morocco is not just an aspect of his affiliation to the hegemonic/Orientalist ideology of the West. * It is worth mentioning that these prefaces did not appear in the first editions of both novels. Bowles wrote them retrospectively more than 25 years after the publication of each novel. ** Bowles autobiography Without Stopping was written in 1972, and the vast majority of his interviews were given after 1964. These texts contain a lot of references to the realities of Tangier and Fez both before and after independence. 23. Graiouid, Said (University Mohammed V, Morocco): Post-Colonial Interactions: Urban Communication, Globalization, and Moroccan Identities It is in the city that contemporary popular culture shopping and video arcades, cinemas, clubs, supermarkets, pubs, and the Saturday afternoon purchase Saturday night clothes has its home (Iain Chambers, 1986, Popular Culture: The Metropolitan Experience, New York: Methuen, p. 17). This paper will explore ways in which urban communication contributes to the construction of Moroccan identities. The paper sets out from the premise that the expansion of urban communication is accompanied by a re-negotiation of power positions among traditional and emergent social players. The on-going deregulation of the public sphere has created openings that dominant and emergent systems and groups struggle to appropriate. What is new, though, is that contemporary postcolonial interactions rely equally on visual, aural, oral, and print cultures. While till the mid-eighties, Moroccans were heavily dependent in their media consumption on partisan press and one state-controlled television station, audiences today are avid consumers of global TV programs, local and international print media, and the Internet. In the last few years, the urban landscape also gave in to the power of global capital and city dwellers are now interpellated by outdoor advertising. In the same way, the deregulation of telecommunications sector has brought the number of phone subscribers from about one million to eight millions in less than five years. As a final course, the Parliament has recently passed a law that will deregulate the audio-visual market, a fact that will further empower private interest groups at the expense of public service. Parallel with this revolutionizing expansion in urban communication in Moroccan cities, there has historically been a traditional marginalization of communication in urban planning and an even more pronounced failure to develop coherent urban communication policies. Decision-makers have traditionally been more concerned with issues of control and censorship than with how urban communication affects social behavior and relations. Similarly, very little research has been done to determine the dynamic relationship between communication and urban ideology, the city and the formation of popular culture, or the interaction between global capital and post-colonial generations. This paper will use data gathered through a fieldwork research conducted among university students in three Moroccan cities to begin the task of understanding ways in which urban communication and urban values are interrelated. The paper will also use secondary data to trace future shifts in urban interpersonal communication. Cutting across both objectives, the paper will reflect on the interaction between global

communication and emergent post-colonial identities. 24. Gupta, Suman (The Open University, UK): Reconfiguring the Post-Colonial City: Discussions/Representations of the Impact of Outsourcing in the Mainstream Mass Media In both the British/American and the Indian mainstream broadcast and print mass media there has been a prodigious amount of discussion of the implications of outsourcing information services by British establishments to India. To a significant degree such discussion has addressed political and economic repercussions in terms of job losses, legislative prerogatives, workers rights, quality of services, advantages to business, etc. However, almost invariably, apart from the surface political and economic concerns addressed, such discussion also: (a) draws upon certain cultural assumptions regarding the spaces/people who provide outsourced services and the spaces/people who use such services; and (b) offers observations about the cultural changes that are becoming manifest or can be expected in both as a result of this relationship. These cultural assumptions and expectations are naturally informed by the colonial and post-colonial histories involved, and revolve around the understanding that the spaces/people in question are (especially insofar as those providing outsourced services go) urban. A discussion of these issues cannot proceed on the assumption that mass media texts are transparent windows giving a view of the distinctive cultural interactions that have emerged with the outsourcing phenomenon. Arguably, the fact that mass media texts have chosen to pick up the phenomenon as a public-interest matter and have attempted to accommodate it within media frames that construct, as much as convey, the nature of that public interest has an important role to play in the development of this phenomenon. The cultural assumptions and perceptions regarding people/spaces and post-colonial urbanity involved is appropriately examined only by attention to both the nuances of outsourcing itself and the manner in which it has been taken up in the mainstream mass media. In this paper these issues are examined with reference to a number of indicative Indian and British mass media texts. 25. Hakim, Hassan (Faculty of Letters Oujda): Unruly Presence and Narrative Ambivalence in Ben Okri's Short Stories Ben Okri's short stories, especially Disparities and "Hidden History", may be seen as an entry point to the analysis of the immigrant Other as latent in and anterior to the Western metropolitan centre and its discourses. The homogeneity and universality of the metropolitan centre get shattered into fragments, 'hidden histories' and epistemological disparities. In its representation of itself as the Identical and the Same, as the centre in itself and for itself, the imperial centre is no longer conceived as an origin, a totality sufficient onto itself. It is opened in its own representation. The invisibility of the immigrant Other who inhabits the imperial space as an absent presence disturbs the present/presentation of social relations with an incommensurable and unruly otherness. As he unmaps metropolitan space, the Other therefore destabilises the terrain on which Western appropriating strategies are conducted. To re-map the centres geographies and identities can be an act of resistance especially when metropolitan

space is re-described from within the perspective of the Other. This social unmapping contests the terms on which the narratives of the centre are constructed ; the formal devices of representation played a great role in naturalising and legitimating the worldview and status quo of the imperial centre. To re-describe the centre from within otherness is to dismantle the ontological, social and cultural inscriptions on space. The centre transforms thus into a constellation of delirium in Fanons words, where dislocation, violence, racism but above all absence and ellipsis rupture order, presence, space and temporality. The oxymoronic conceptualisation of the Other as absent/present defines the immigrant Other as never present, never now. Okris postcolonial narrative strategies institute accordingly new stances about identity. Uncanny happenings do erupt to destabilise the mental topologies which construct identities. The postcolonial Other becomes a hobo, an unusual picaro who, for instance, explores and unmaps the worldview that frames the centre. With his spaceless presence, the hobo unsettles the discourses that delimit the metropolis and its daily activities. As he roams space with his unruly presence, he keeps subverting the social habitus and the cultural topographies of the metropolitan map. Though unrepresentable, the Other does not unsettle the centre to celebrate the periphery. Okris postcolonial strategies of resistance seek to embrace a perspective whereby identity, space and temporality may be rendered contingent, shifting and uncertain. Otherness becomes a haunting presence that undermines even the language of the Enlightenment body politics: the right to citizenship and the right to representation. History transforms into a palimpsest; totality turns into contingency; incontrollable phenomena resist sociological analysis. In dealing with the absent Other of the metropolitan centre, Okri's stories not only undermine the universal consensus of human rights and social equality as an impossible political and social utopia, they touch upon the limits of the finite thought of the Same, upon the inadmissible and the uncanny. They point to the uncertainty and ambivalence at the heart of the self and other, centre and periphery to institute that which exceeds the historical, the social, the rational, and above all the Manichean. 26. Hamdoun, Mohammed (University Paris 13): E-twinning: From town-to-town twinning to global twinning The movement of town-twinning agreements was emerged just after the Second World War. It was based on the utopian view that war could be avoided if official diplomacy was either replaced or sustained by direct contacts between the peoples themselves. It was further motivated by the experience of the leagues of the national committees in inter-war period: Those committees mustered popular support for an abstract idea but in no way organised better understand between peoples. This reflection was the basis of the most Franco-German twinning agreements after the war. Another aspect of the international context was the East-West division of the Cold War, which communist and left-wing municipalities in the West tried to circumvent by reaching agreements with East European cities. And lastly from the seventies onwards the same municipalities tried to break their isolation by reaching agreement with municipalities of similar complexion in the

West. This took place within the context of a growing acceptance of European construction and its possible benefits for de-industrialised areas. Cities in less developed countries (LDCs) tried as well to establish such twinning with municipalities in the West and elsewhere. As a result in local government, developments are increasingly influenced not only by the national level but also by global change and by decisions made at the supranational and international levels. Vice versa, towns and cities are becoming global players. Internet as a medium has largely improved this city networking. In our paper, we tend to anlyse this new phenomenon and to see how Internet has turned city-to-city twinning, often called etwinning, into global twinning, taking into consideration examples from (LDCs) and two antagonistic forces: the local and the global. 27. Hamdouni, Mohamed (Ecole Natonale dArchitecture-Rabat, Morocco): Mimicking Colonial Design: The Rhetoric of Urbanism in Contemporary Morocco In the mid 1980's the Moroccan State initiated a new politics of urban design. The paper discusses that politics and argues on the base of discursive and architectural evidence that despite its apparent rejection by post-colonial Moroccan architects the French colonial architectural legacy has been a central source of inspiration for contemporary architectural policy and practice. Taking the lead from observations in the field, and leaning on two case studies, the paper presents the different components of this architectural reformulation and analyzes the visual rhetoric it entails. Hence it reveals how a process which is presented by the actors as a return to a true identity rooted in the Arab-Islamic cultural traditions, should be understood instead as a postcolonial self orientalization. In its conclusion it points out the different agencies at work and the theoretical questions that are raised by this process 28. Hamza, Ait (Mohammed V University Agdal, Morocco): Mohammed : Espace oasien et urbanisation Lurbanisation des espaces prsahariens, si elle ne date pas daujourdhui, reflte la brutalit des transformations qui ont boulevers le monde oasien au Maroc. Sil nexiste plus aucun espace inaccessible linfluence urbaine, lespace dhabitat continu, sur plusieurs dizaines de kilomtres, le long du Dads est particulirement intressant par les problmatiques quil pose lamnagement. La multiplication et le gonflement rapide des centres urbains lintrieur ou sur les marges des grandes oasis, est un fait frappant. Llargissement des centres urbains (Kelat Mgouna, Boumalne et Tinghir), la cration dautres noyaux urbains pour accompagner le dcoupage communal et lextension des zones vocation touristique entranent lespace oasien dune logique de modernit multiples effets. 29. Harras, Mokhtar (Mohammed V University Agdal, Morocco): Rural Migration: Effects on Moroccan cities The objective of this paper is to show how local officials and elected representants perceive the effects of rural migration on the the cities; the way this migration affects the cities, as well as to analyse their view about the new rural profile into the city and

the dialectic between rural and urban. These ideas would be developped on the basis of a qualitative data that has been collected through focus groups held in many Moroccan rural and urban areas. The analysis of a Moroccan local elite would be largely privileged. 30. Ivaska, Andrew (Concordia University, Canada): Contesting Postcolonial National Culture in a Cosmopolitan Dar es Salaam: The Short Life of a Tanzanian Ban on Soul In the early postcolonial period, Dar es Salaam witnessed the development of new cultural practices around global mass-cultural forms, including mini-skirts, soul music, wigs, and beauty contests. The popularity of the practices, debates and controversies surrounding these forms grew up against the background of struggles accompanying important shifts in the social landscape of Tanzanias capital: the changing nature of public space in a rapidly expanding Dar es Salaam, womens work and mobility in the city, the states increasing control of paths to resources and power, and crises of masculinity and youth in an era of urban joblessness. These developments coincided with the growing profile of the Tanzanian states national cultural project, which featured a series of bans on (at various times) wigs, cosmetics, mini-skirts, tight trousers, bell-bottoms, beauty contests, soul music and Afro hairstyles as forms antithetical to national culture and embodying a dangerous urban decadence. Igniting extraordinary and wide-ranging debates that spilled beyond the national cultural question, these contests over culture saw young people making claims to modern lives in the city that clashed with the states increasing emphasis in the late 1960s and early 1970s on rural hard work as the path to modern development and the appropriate scene for the performance of Tanzanian citizenship. In this context, this paper focuses particularly on the debate surrounding a 1969 ban on soul music in Dar es Salaam. Embedded in multiple agendas and rhetorics, this debate involved not only state officials, young Tanzanians distressed at the ban, and concerned residents of the capital, but also African-Americans living in and passing through Dar es Salaam. Situating this episode in the contexts of the national cultural project, the gendered concerns about young women in the city that accompanied it, and Dar es Salaams position as a nodal point along global networks of cosmopolitan style, I take two tacks in analyzing the debate. First of all, I consider the states curious ambivalence with regard to Afro-American culture and the ways in which young urbanites performed attachments to non-national icons like James Brown competed with official attempts to nationalize urban identities in a capital city seen as a problematic cultural space. Secondly, in exploring the bans emergence in connections to concerns about schoolgirls in Dar es Salaam nightclubs, I suggest that the national-cultural focus of much of the debate was a vehicle for underlying anxieties around sexuality, urban space, and womens mobility in the capital. These anxieties, I contend, made up an abiding, underlying force behind not only the ban on soul music, but the longer series of decency campaigns of which it was a part. Throughout the paper, I attempt to elaborate on this late-1960s moment in Dar es Salaam as one which saw the postcolonial state continuing a colonial practice of constructing the city as a threatening, decadent and feminized space an effort which the capitals cosmopolitan cultural terrain made increasingly difficult and contested.

This paper is based upon a variety of primary source material, including government and party documents, letters-to-the-editor, oral interviews, and political cartoons. 31. Kharmich, Hassan (Ecole Natonale dArchitecture-Rabat, Morocco): LA MEDINA MAROCAINE ENTRE TRADITION ET CONTEMPORANEITE Face aux amples mutations sociales, conomiques et spatiales qua connue la mdina marocaine pendant les deux dernires dcennies, il y a lieu de se livrer une nouvelle lecture de cet espace urbain pour en analyser les nouvelles composantes et en comprendre les dynamiques et les logiques loeuvre. Ceci nous permettra de voir nos tissus anciens selon leur finalit propre et leurs spcificits internes et par l, mieux redfinir leur place et leur statut dans le nouveau contexte urbain, en tenant compte des ralits en mutation. Notre lecture du paysage mdinal, sera plus centre sur lhomme-habitant pris dans son cadre familier dexistence, que sur lespace-support pris isolement, tout en privilgiant lexamen des phnomnes dappropriation, des pratiques spatiales et des modles dhabiter ; convaincus que le cadre bti, la structure sociale et le modle dhabiter font partie lun de lautre et se donnent mutuellement forme et signification. A la qute de cette vritable signification, on tentera de rechercher si les manires de vivre et dapproprier lespace dans les mdinas marocaines sont en continuit ou en rupture avec le modle traditionnel ou si lon assiste lmergence de nouveaux modles de rfrences ? De mme on essayera de mettre en exergue les mcanismes rgulateurs des inadaptations entre le bti et le vcu ? Cest dans ce contexte, dune part, de continuit et dalination par rapport au modle dhabiter traditionnel, et dautre part, dacculturation et dadhsion de nouveaux modles de rfrence que notre proposition de communication sinscrit. 32. Khayati, Abdellatif (Faculty of Letters Fes): Ali Zawa and Casablancas Other Spaces The paper will take the spatial turn within cultural studiesthe emergence of both a new, interdisciplinary object of study and a new conceptual tool for social and cultural analysisas its starting point of analysis. Then it will explore the nature of Casablancas cityscape and its relation to social identities, arguing that the construction of social space plays a constitutive role in the (re)production and (re)configuration of social relations. More specifically, the paper will focus on Michel Foucaults concept of heterotopias to account for the heterogeneous character of space, that is, its cultural logics of emplacement as well as displacement. Like utopias, heterotopias are related to living real places, but in such a way as to suspect, neutralise, or invert the set of relations that they happen to designate, mirror, or reflect. Unlike utopias, however, heterotopias dont have the curious property of being imaginary, unreal spaces; they are something like counter-sites, a kind of effectively enacted utopia in which the real sites, all the other real sites that can be found within the culture, are simultaneously represented, contested, and inverted. It is this sort of simultaneously mythic and real contestation of the space in which we live that Nabyl Ayouchs Ali Zawa, it seems to me, performs. The film aims to show a group of kidsreal homeless kidstrying to survive in an uncompromising

Casablancan cityscape, where the youngest kid, Ali Zawa, wields special energy and resourcefulness. More interestingly, in showing this story Nabyl Ayouchs point about the desires, the dreams and the complaints of these homeless kids in relation to society can best be understood in terms of Casablancas heterotopic sitethis other site inhabited by the outcastswhere such normative spaces of emplacement as the home, the school, and the workplace are contradicted, inverted and displaced. In this film, the evocation of the margins is simultaneously real, metonymic and metaphoric; it defines a politics of location that calls those of us who would participate in the formation of counter-hegemonic cultural practice to identify the spacesthe heterotopiaswhere we begin the process of revision. 33. Kaioua, Abdelkader (Inspection Rgionale de lAmnagement du Territoire et de lEnvironnement- Casablanca, Morocco): CASABLANCA , MTROPOLE INDUSTRIELLE EN PLEINE RECONVERSION Casablanca, concentre lessentiel de lindustrie moderne du Maroc. Plus de la moiti des tablissements productifs y sont localiss, ils occupent 60% de la population ouvrire nationale. Son espace dimplantation est trs complexe, il concerne la quasi totalit du territoire . Au cours des deux dernires dcennies, des mutations profondes ont t opres dans le choix des sites de localisation . Lindustrie se dveloppe par desserrement et dlocalisation des espaces traditionnels vers les zones pri-urbaines, sans respect des orientations de la planification urbaine en cours depuis le dbut des annes quatrevingts. Le jeu des acteurs, la pnurie du sol et la spculation constituent llment moteur dans la dynamique spatiale des industries. Ceci induit un certain nombre de dysfonctionnements et de carences dans le fonctionnement du tissu urbain dans sa globalit. Une requalification des zones daccueil de linvestissement industriel vers de nouvelles fonctions interpelle les dcideurs de la gouvernance de la mtropole qui se penchent sur un plan stratgique de dveloppement intgrant la ncessaire reconversion des espaces industriels de la mtropole casablancaise. 34. Kiwan, Nadia (University of Southampton, UK): Music, Migration, and Transcultural Capital in Changing City Spaces Maghrebi music in and beyond the post-colonial city. The main focus of the second paper is cultural creation in Paris and more specifically, music and artists linked to the Maghreb. The post-imperial city that Paris represents allows us to regard it as a site of cultural encounter, clearly visible amongst artists working, living or passing through the city. Yet, there are notable differences in the relationship between artists and their city which I shall demonstrate with a number of case studies. For example, for groups such as l'Orchestre National de Barbs or El-Gafla the role of Paris as a site for encounter and cultural 'metissage' was key to their formation and continuing success. In this sense Paris seems very much to be a post-colonial city, in that cultural diversity has become an almost banal aspect of cultural life in the city. In a different manner for musicians initially based in the Maghreb such as Cheb Khaled, Cheb Mami, Souad Massi and MBS amongst many others, Paris tends to be regarded as a sort of 'passage oblig' if they want to succeed in their artistic careers. Here, it would seem that Paris is more colonial in its role. Whether one chooses to stress the colonial

or the post-colonial aspect of the relationship between Paris and artists originating from the Maghreb, one cannot ignore the diversity and richness of cultural and musical life in Paris. On the other hand, our fieldwork has shown that although the possibilities for cultural encounter in Paris takes place amongst artists, this is less the case for audiences. Whilst some venues such as the Cabaret Sauvage tend to favour the social and cultural mixing of publics from in and around Paris, many venues such as the Znith in Paris, amongst many others, and their organisers are unable (or unwilling?) to encourage socio-cultural encounter. The result is often that certain venues and organisers cater for the tastes and expectations of the 'European-origin' audiences whilst other venues and organisers cater solely for audiences of North African background. Thus it would seem that it is above all, the artists working in Paris and elsewhere who are at the cutting edge of cultural encounter and innovation. The context of the globalisation of cultural flows and products further enhances certain artists' key role in altering the traditional 'taken for granted' post-colonial relationship between Paris and the Maghreb. This process is taking place when artists of North African and/or sub-Saharan African origin do no longer and not necessarily look to Paris or France in terms of their careers. This observation is confirmed by an increasing number of artists who are either signed or tend to tour in other parts of Europe (notably the UK). Their activities suggest that in some ways Paris may be losing its centrality as the post-colonial hub for North African/African music and cultural production more generally. The concluding part of this paper, based on casestudy interviews, will suggest reasons why this may be the case. 35. Lebaddy, Hasna (Faculty of Letters Rabat): Narrative Generations: From the Pre-Colonial Folktale: Aisha Jarma to the Postcolonial Film: Douiba One difference between the pre-colonial and the postcolonial city can be illustrated by the difference between Tetouan and Casablanca as commented on by a woman who lived in Tetouan in the first half of the twentieth century and who had the opportunity to accompany the household of a judge to Casablanca. A few years later, when she returned to Tetouan, some of the women asked her what Casablanca was like. After thinking about it for a while she announced: A Sidi Beliot, Dar Beida bla hiot. Beginning by invoking Casablancas patron saint, Sidi Beliot, she then went on to pronounce the most outstanding feature for her of the city itself; that it had no walls or that it had spilled out well beyond any attempt to impose a confining definition on it. Walls of every kind are what the protagonists of Moroccan womens tales are often presented as having to contend with. Aicha, the protagonist of so many womens tales in Morocco, is the one who seeks to transgress both the confines of her fathers house and those of the metmoura or underground silo within which the sultans son places her once they get married, through her ability to manipulate words and to outwit the men in her life. It is this ability which distinguishes the heroines of these tales, more so even than their physical beauty. Texts, such as Aichas tale, can best be understood if one takes into consideration the context within which they were told by the communities of women within the households of the walled-in medinas, for whom the tales involved a dialogic process enabling them to come to terms with their position within that society. Such a context, like the walls of the medina, served to both confine them and also to enable them to define themselves. By bringing the tales

outside the walled-in medina and placing them within the context of the postcolonial city, which refuses to be confined or defined so conveniently, isnt one decontextualizing them and subjecting them to misinterpretation? This paper will discuss some of the degradations involved in transforming the precolonial folktale: Aicha Jarma into the postcolonial film: Douiba, focusing on the transformation involved and paying particular attention to the different audiences concerned. Within the old houses of the walled-in medinas the basic unit was the community of women, who depended on such protective and confining notions as city walls to both come to terms with their identities and also transgress those imposed on them, through the effective manipulation of words. By uprooting the tale from such a context and forcing it to inhabit a different formmore suited to the mass media associated with the postcolonial citythe dialogic relationship between the audience and the tales has necessarily been lost. In the process, the tale has been condensed, reinterpreted, and considerably transformed, thus undermining the themes which it had originally gone to some length to convey. It can even be argued that the tale has been altered to conform to an Orientalist view of Moroccan culture. 36. Madani, Mohmmed (Faculty of Law Rabat): Les jeunes et le repertoire de laction collective dans la ville marocaine Cette contribution vise a travers la notion de repertoire daction collective (Tilly) letude de quelques actions collectives menees par des jeunes dans la ville marocaine ces dernieres annees. La musique apparait dans ce sens comme lune des formes routinisees dexpression dune cause. Nous utiliserons lexemple de la condemnation dun groupe de jeunes amateurs de hard rock accuses de satanisme a Casablanca. Le duxieme exemple a trait a la trnsnationalisation de la protestation. La transnationalisation de la vie politiqque est un phenomene nouveau dans la ville marocaine : il y a quelques annees on a vu apparaitre des Ong trns-nationales : transparency Maroc, Attac Maroc, Amnesty International Maroc, etc. et uis on a vu apparaitre les reseaux des nouveaux combatants transnationaux. Cest la filiere perverse de la transnationalisation. 36. Mansouri, Driss (Faculty of Letters Fes): Les soubassements culturels des conflits de la copropriete Dans cette communication nous nous appesantirons pas sur les aspects juridiques de la copropriete, dont le statut oscille dans la conscience populaire entre la propriete et la location. De la les problemes auxquels se trouvent confrontes les syndics pour financer les charges des espaces communs (entretien du jardin, electricite, ascenseurs, etc.). Dautres problemes sont lies aux litiges relatifs a la plomberieet aux bruits, mais aussi a leducation des enfants. 37. McLeod, John (University of Leeds, UK): Millennial Currents: postcolonial London writing in the 1990s This paper explores the representation of London by 1990s postcolonial writers as a space of determined creativity, muted celebration and continued resistance to the

citys social conflicts which have emerged from Britains colonial legacy and postwar racialising turn. It contrasts the gloomy predictions of David Dabydeen and others at the beginning of the decade concerning Londons social and cultural difficulties with the millennial optimism with which it closed, articulated chiefly through the public support of the work of Zadie Smith, Meera Syal and others. Writers during the 1990s turned to London as a potentially utopian site of transcultural creativity which offered the means to imagine new images of the city beyond the divisive logic of racism and discrimination, and also nation; and in projecting London in this way, figures such as Dabydeen, Fred DAguiar and Bernardine Evaristo offered a powerful and transformative cultural retort to a series of enduring social difficulties (epitomised most brutally by the murder of Stephen Lawrence in April 1993). 1990s writers pointed to the social and cultural problems which have endured into a new century while they also looked forward to the refashioning of London as a transcultural space of social possibility at the turn of a new century. As Bernardine Evaristo writes in Lara, the future means transformation. 38. Meinhof, Ulrike Hanna (University of Southampton, UK): Music, Migration, and Transcultural Capital in Changing City Spaces This workshop/ symposium consists of 3 interlinking papers by Nadia Kiwan, Ulrike H. Meinhof, and Zafimahaleo Rasolofondraosolo, based on research conducted as part of an EU Fifth Framework project on Changing City Spaces: New Challenges to Cultural Policy in Europe. An important part of our project investigates the relationship- its interpenetration or discrepancy - between 'top-down' cultural policies directed towards cultural diversity in Europe and the 'bottom-up' creative energy of im-migrant populations in post-colonial capital cities in Europe. Our theoretical reflections will be grounded in two comparative and contrastive case studies with immigrant musicians living in Paris who are originating from the Maghreb (especially from Morocco and Algeria) and Madagascar, and of musicians from the Maghreb and Madagascar who pass through Paris as part of a transnational 'world music' circuit. Paper 1 Ulrike Hanna Meinhof: Transnationalism and cultural capital The first paper by Ulrike Meinhof establishes the theoretical basis for understanding the effects of global flows of migration by focusing on the city as a conceptual frame of reference. It establishes the basis for the two consecutive case studies of two very different migrant networks, interlinking Paris as a post-imperial city with its postcolonial counterparts in Morocco, Algeria and in Madagascar. It argues that the cultural diversity of the contemporary city makes the city rather than the nation state into a powerful conceptual tool for imagining the interconnections and interdependencies of the contemporary world. Cities are places of negotiation, encounter and new creative energies, but equally of social exclusion and seclusion. Whilst there is a great deal of theoretical understanding of the significance of modern city spaces and their transnational interconnectivities and flows , there is still a lack of detailed empirical work which connects these concepts to the practical everyday reality of the diverse people living in the cities. Researchers of particular ethnically

defined im-migrant groups and their locally and transnationally interconnecting networks, for example, need to be alert to the methodological risk that such framing devices may reinforce traditional notions of diasporically displaced but internally cohesive ethnic communities. With our detailed studies of particular sub-groups of im-migrants - those of musicians and the cultural actors who support them - we can demonstrate the ways in which strategically activated, locally and transnationally managed networks constitute in fact a powerful transcultural capital which is rewarding in socio-cultural as well as economic terms. In strategically using cultural and linguistic diversity and multiple transnational affiliations, im-migrant artists and other cultural agents can successfully circumvent the pressures of total assimilation into a new nation state on the one hand, and free-floating cosmopolitanism on the other. Ethnic, cultural and national origin as well as multiple local, transnational and multi-cultural affiliations thus can provide a repertoire of options. In that sense the musicians and cultural actors that we studied may well be amongst the prime examples for a genuine structural transformation of the transnational public and private sphere. 39. Mentak, Said (Department of English, Oujda): The African Geographical Representation of the Post-colonial City: Connecting Public Space with Gender Ideologies The word "city", according to The Dictionary of Human Geography, is originally understood as "a European urban settlement containing a cathedral and the seat of a bishop". First, this religious sense is ironically inverted by the geographical knowledge of the city itself where some public places are reserved for the expression of individual desires and fantasies. The moral geography of the city is thus encroached upon by an atmosphere of tolerance that allows for a sharing of public spacessuch as streets, buses, buildings, and clubswith different people not necessarily belonging to the same community. That is, diversity has generally become the distinctive trait of the city. Second, though the criteria for identifying cities is mostly determined by an administrative act, population size is a factor that cannot be ignored to differentiate a village from a city. In the same way population growth contributes to the making of a city, it also destroys the traditional aspect of the village life which is based on stability, security, and sense of belonging to a knowable world. The city is then a world where strangers mingling in public spaces generate fear and anxieties. Finally, the city is a European settlement. In this sense, taking into account Africa which was colonized by European countries one would support Triulzi's idea that the African city is a "site of memory" of colonisation and a synthesis of the colonial city which grew opposite the African native town. It is after all a forced synthesis of modernity and tradition. Yet, the African urban generations who are born and grown up in cities hardly notice the synthesis; the city for such generations opens ways for new freedoms, for possible individual achievements, and for challenging autonomy. On the other hand, it is important to stress the fact that the look of postcolonial city, in spite of its apparent randomness, reflects political decisions as to what should be visible and what should not. The African novelist, being seriously concerned with colonial and post-colonial issues, has given importance to the African city as a site/sight of conflict of cultures

and of resistance or submission to European values. The African novelist is concerned here with the urban constitution of African identities. However, he has been recently criticised for his subjective, and hence limited, male position. The city becomes a site of patriarchal order, sexist and racist in its ideology. For instrance, Sango in Cyprian Ekwensi's novel People of the City is very much careful not to marry a girl of the city because his mother has already warned him that girls of the city are all prostitutes! Therefore, the representation of the post-colonial city in the African novel testifies to the close connection between public space and gender ideologies. Such a representaion also shows how urban geography draws on a gendering of knowledge about cities. For the sake of unity, I have chosen to tackle the issues discussed above through the novels of Nigerian writers, who are mostly concerned with Lagos. The writers I have selected for the purpose are Cyprian Ekwensi, Chinua Achebe, Wole Soyinka, Ben Okri, and Buchi Emecheta. The names of the novelists in question clearly show the two different generations of African writers who differ in their conceptions of the post-colonial city. The analysis of the selected texts is based on the following principal issues: The urban constitution of identities The gendering of knowledge about the post-colonial city 40. Omoniyi, Tope (University of Surrey, Roehampton, UK): Outsourcing and the Reconstitution of Habitus, Field and Identity An incredible amount of discourse and counter-discourse have been generated on the subject of immigrants and immigration particularly to popular Western destinations. The host-guest social and cultural interface is the context of varying relational transactions which invoke Andersons conceptualisation of the nation as an imagined community (1991). Within these, descriptors such as economic migrants, asylumseekers, refugees, aliens, foreigners, and immigrants define segments of or the entire population at the core of migration while terms like nationalists, fascists, Nazis, racists, purists and victims have been used to describe those opposed to immigrants and immigration. These construct differing perspectives of agency. Arguably, with the reverse migration associated with outsourcing, globalisation may be said to have effected a reconstitution of habitus within a new field (Bourdieu & Wacquant 1992; cf. Habermas 1984) for identity construction. The remodelled habitus may in principle be characterised as a challenge to essentialist perspectives on identity considering that collaborations between two distinct work cultures, ethics and other social practices potentially rub-off on each other with a de-essentialising effect. Furthermore, some of the activities are de-territorialised such as transactions conducted by videoconferences, and on-line through customer-support networks. These activities contrast with on-ground transactions between outsourcers and contractors in specific country locations. There are also transactions between contractors and the call-centre staff they recruit to fulfil their obligations to clients. There are cross-cultural transactions between trained call-centre staff and the outsourcers customers. These transactions evidently involve a complex web of political, economic, cultural and social relationships. Previous sociolinguistic studies of call-centres, for instance Debora Camerons (2001) have focused on describing the communicative practices of the

sector. In this paper, I shall examine the ways in which habitus is reconstituted within interactions in the new field created by outsourcing, and the effect that such reconstitution has on the identities of Southern producers of knowledge and their Northern clients. I shall present the report of an initial investigation of one case of outsourcing by a global IT company with a branch in Southeast England. References Anderson, Benedict (1991) Imagined Community. London: Verso Bourdieu, Pierre (1985) "The Social Space and the Genesis of Groups." Theory and Society 14 (1985): 723-744. Bourdieu, P. and Wacquant, L. (1992) An Invitation to Reflexive Sociology, Chicago: University of Chicago Press Cameron, Deborah (2003) Good to Talk?: Living and working in a Communication Culture. London: Routledge. Habermas, J. 1984. The Theory of Communicative Action. Polity Press, Cambridge 41. Oni, Duro (Centre for Black and African Arts and Civilization, Nigeria): The Dwindling Fortunes Of The Cinema In Post Colonial Lagos Urban generations in post-colonial cities have been characterized by the development of certain monuments, architectural edifices and socio-cultural infrastructural facilities. Most of these have, over time, gone into extinction, though their relevance to the urban milieu is not in question. Restoration of these legacies, in particular the cinema, would assist in the sustainable socio-cultural linkages of at least the immediate urban community. Recently, a Nigerian Entertainment Business conglomerate, Silverbird Productions, opened a set of cinema houses in Victoria Island, a high brow area of the Lagos metropolis. The event took many observers of the cinema in Nigeria by surprise. This was due mainly to the fact that the cinema in Nigeria had been considered as going into extinction, over taken by the emergence of the video films in the nineties. The paper examines the historical emergence of the cinema in Nigeria, particularly in the Lagos metropolis from the colonial period to the present. While discussing the cinema in general, the emphasis in the paper is on the physical structure of the cinema houses. From the Victorian period, emphasis on entertainment of a Western nature was a prominent feature of the Lagos social life (Echeruo, 1977). Such entertainment included operatic productions known as Christian cantatas and film shows. In order to indigenize the entertainment industry, the local community proposed the erection of the Glover Hall, opened in 1893. This began the development of such spaces in Lagos. Subsequently, other venues were constructed for the showing of films and other forms of entertainment. These have included the Casino in Yaba, Pen in Agege, Metro in Somolu, Super in Surulere, Tarzan in Orile, Plaza in Lagos Island and the Cinma Halls of the monumental National Theatre in Lagos. An examination of the variety of the films screened from the period of the late 19th Century, reveal the predominance of cowboy films of the Western world, the Indian films from Bollywood, the Chinese films of the Kung Fu Era and more recently the Nigerian Nollywood video films. These films were shown in a variety of cinema houses that cut across social strata. While the rich went to the more expensive cinema

houses, the poor took solace in the often run-down cinema houses in the suburban areas and the ghettoes. Apart from very few cinema houses still operative, our investigation reveals that over seventy five percent of them from the colonial period are currently housing churches and other places of worship and in some cases have been converted into lock up shops. There are several reasons that can be adduced for this development. First are the socio-economic conditions that made it impossible for celluloid films to be made in Nigeria, after the first attempts by such people as Ola Balogun, late Hubert Ogunde and late Ade Love. Secondly is the rather strong campaign by the religious groups associating the socio-economic problems in Nigeria to the hosting of the 2nd World Black and African Festival of Arts and Culture (FESTAC 77) in 1977, which may be partly responsible for the non-rehabilitation of the National Theatre complex, venue of the festival, by the Nigerian government? While some optimism may be shared about the return of the cinema the question to ask is that will the emergence of the Silverbird Cinemas houses bring about a reintroduction of celluloid films? This is not likely to occur as the culture among film makers has shifted to the making of video films which are marketed essential for home consumption, given the high costs of making celluloid films in a depressed economy. So, the Silverbird Cinemas are likely to continue to screen Western, Indian and Chinese films for a long time to come, thus contributing to the continuation of the colonized city now further sucked into a globalized economy. Be that as it may, cinemas are, however, still relevant in this discourse, as its continued survival will stem down the inimical social, demographic, economic and spatial problems occasioned by the near absence of recreational facilities in the Lagos metropolis. The paper will also attempt to identify spatio-temporally the cinema houses of the past, map them out and propose modalities for their resurgence as a vital component of the recreation of a rapidly developing urban city of Lagos. 42. Procter, James (University of Stirling, UK): Maggie and the metropolis, or Thatcher and diaspora Thatcherism has been debated at length within politics, sociology, economics and cultural studies. However, little has been said about the generative impact of Thatcherism within the context of literary and cultural representation. This paper examines the representation of Thatcher and the city within postcolonial black British writing and film between the late 1970s and early 1990s, from the 'Tatcha' poems of Linton Kwesi Johnson, to the 'Maggie Torture' of Salman Rushdie's The Satanic Verses. The metonymic link established between the metropolis and Thatcher within this generation of cultural production runs counter to the dominant imaginary of Thatcherism, with its cultural investment in the rural landscapes of heritage England. By reading Maggie's metropolis through the representations of the city's postcolonial migrants, this paper aims to generate a debate about the conjunctural significance of diaspora aesthetics and theory during the 1980s.

43. Rasolofondraosolo, Zafimahaleo and Meinhof, Ulrike Hanna (University of Southampton, UK): Transnational ancestors: Malagasy musicians and their lyrics in post-colonial settings. In our third paper we will explore in detail the ways in which the lyrics of im-migrant songwriters in France register their transnational experiences, and how these 'discourses of song' interconnect with the every-day life experiences of the artists. Our main focus will be on the cultural production of musicians of Malagasy origin but will include some comparative and contrastive references to our other case study as well. We will present an exemplary selection from the repertoire of contemporary songs by Malagasy im-migrants in France (presented in the original and in translation), which will demonstrate that in most cases the inspiration for the themes and the choice of language for the lyrics depends on the continuing connection with the country of origin - both real and imaginary, and to a far lesser extent on the experience of migration. On the other hand, our interviews and ethnographic observations of musicians (and related cultural actors) revealed a high degree of integration into their new place/country of residence and considerable 'savoir faire'. Our paper will analyse what may be seen as a paradoxical conflict, by referring to two forms of 'transnationalism' introduced in the first paper, - a model of diasporic displacement filled with nostalgic memories - and a model of transnational capital where cultural origin is seen as strategically enabling. Drawing on our interview data and observations we are also able to comment on the extent to which the musicians themselves experience this duality as a conflict or paradox between their every-day and their artistic life, or by contrast, whether they experience them as interconnecting features of a multi-facetted transnational existence which provides them above all with an enhanced cultural repertoire affecting all aspects of their lives. The paper will include exemplary performance of such music by Dama, one of the co-author's of this paper, himself an established musician with extensive links to the musicians researched. 44. Ross, Eric (Assistant Professor Al Akhawayn University, Ifrane, Morocco): Touba: A Trans-Colonial Sufi Metropolis Touba, in Senegal, is the capital of the Mouride brotherhood (tarqah). It was established in 1887, at the very beginning of the colonial period, but has really only grown as a city since Senegals independence in 1960. Touba is one of the fastest growing cities in Senegal and, with approximately half a million inhabitants, it is now that countrys second largest city. Moreover, Touba is an autonomous city, benefiting from a special legal status which places it under the nearly exclusive jurisdiction of the brotherhood. This paper will argue that Touba is the product of a specific religious and social project which effectively transcends colonialism and modernity as paradigms. Touba is categorized as trans-colonial because its historical trajectory as a place transcends the usual compartmentalization implicit to the colonial process, i.e.: there being pre-colonial, colonial and post-colonial conditions. Touba started out as an isolated spiritual retreat (khalwah) in the wilderness, deliberately removed from the social and moral compromises associated with the colonial order. Yet, in the first decades of the 20th century the Mouride brotherhood came to an accommodation with

the French authorities. The brotherhood was henceforth to be a major institution of what we would term today civial society and Touba emerged as one of the principal instruments of its social, cultural, political and economic strategies. The Mourides cultural resistance to colonization, intitially the spiritual project of one man, became a platform for a dynamic process of economic growth (and of capital accumulation) and social empowerment. Touba is modern in the architectural and urbanistic sense of the term. The building of Toubas large central Mosque was initiated in 1926 and completed in 1963. The laying out of a city to surround this shrine is an even more recent phenomenon, marked by three successive planning schemes: 1958-63, 1974 and 1994. Both the central shrine and the city have been built using modern methods and materials, exemplified by such processes as recourse to building contractors, the use of reinforced concrete and, more recently, the creation of a Geographic Information System to manage real-estate transactions and the distribution of public utilities. Toubas rise as an urban centre has also been conditioned by such modern social factors as the creation and mobilization of a mass movement of national scale, the expansion of a colonial cash-crop economy, railway construction, rural-urban migration, and, most recently, monetary remittances from migrants abroad. The citys growth is currently being financed with funds raised abroad by Mouride disiples involved in a variety of trades and businesses, and channelled through formal and informal international financial institutions. With Mouride communities established in cities throughout Africa, Western Europe, North America and the Indian Ocean, the Mouride metropolis is increasingly a global city. Yet Touba is foremost a Sufi city. It is a Sufi city to the extent that it was founded by a Sufi shaykh in a moment of mystic illumination and that it has been designed and built by the Sufi brotherhood he established. Touba is named for Tb, the tree of paradise of Islamic tradition. This archetypal tree articulates Islamic conceptions of righteous life on earth, divine judement and access to the Hereafter. The city of Touba actualizes this spiritual construct. Important aspects of its topographical configuration, such as the vertical and horizontal alignment of its monumental central shrine complex, its radiating avenues and encircling ring roads, and the actual trees that mark its urban landscape, relate directly to the archetypal tree called Tb. By using a semiotic approach to the analysis of landscape, one can explain this relationship by recourse to the neo-Platonic emanationist pheneomenology which underlies many other Sufi cultural expressions. Thus in Touba, modernity is configured according to metaphysical principles one usually associates with premodern societies. Not only was the colonial condition subverted in the interest of resistance, but post-colonial modernity has become an instrument of spiritual fulfilment at the global scale. 45. Sabil, Abdelkader (Faculty of Letters El Jadida): Choukri, Mrabet and Charhadi or the Lost (Urban) Generation Writing or rather being translated within an international zone, Tangier, Choukri, Mrabet, and Driss ben Ahmed Charhadi, through the expatriate, Paul Bowles, have successfully managed to answer to the urgent need to go urbanized/western with the hope to escape the throes of marginalization. Still as a part of this world, they could

never achieve identity because they have been 'used'/'abused' and even reduced to mere 'province(s) of knowledge'. This paper tries to discuss a number of issues related directly to the lives of Choukri, Mrabet, and Charhadi in Tangier, with a particular emphasis on their desperate attempts to gain in identity or to go Western/urbanized. 46. Sakhkhane, Taoufiq (Tiznit college): Cities of Sand, Cities of Salt: The Destabilization of Geography and the Deregulation of History Between Salman Rushdie and Abderrahman Munif As a construct, a hyphenated existence between Kierkegaard's logic of factuality and desirability, postcolonial geography has never ceased to dog consecutive generations of postcolonial theorists and critics. The victories of history, if one may call them such, are often disfigured, if not defeated, by the contortions and disruptions of geography. "Great expectations" have all come to a naught for "the beautiful ones are not yet born". Besides, the endeavors to blur the distinctions between the colonial city and the native quarters in order to carve out a new geographical entity have at long last resulted in a shift in the neocolonial paradigm. If in the colonial era, the discrimination between the colonizers and the colonized often fleshed out in the way space was managed and that the native city was often viewed as the heart of resistance and identity while the European city was looked upon with envying eyes as the locale that threatens such identity, it was hoped that with independence there would be one and the same city. However, as Naomie Klein has lucidly argued, a new architectural configuration has emerged so that yesterday's lords and potentates have mapped out for themselves new locations and sites where a deeply entrenched division between the destitute and the very few wealthy rules supreme. All concepts are part of their time, and postcolonial geography is no exception. Nestling quite finely in synonymity with a number of socio cultural conditions as exile, migrancy, deracination, displacement, historical weightlessness, and what some critics have tended to term "extraterritoriality", the term has fluctuated between the poles of loss and reclamation. Indeed, like Saleem Sinai, the unself conscious hero of Salman Rushdie Midnight Children , such a geography has been saturated with unrequired and not much solicited honors, only to be meted out with a lot of disgrace and shame. And like Gibreel Farishta and Saladin Chamcha , a great portion of postcolonial intellectuals have emigrated to the West as a place of residence and work, and thus reinstituted, whether by volition or under coercion, the Eurocentric myths of the Western metropolitan centers as the emissary and beacon of light to the four corners of the globe. Their presence at the heart of Europe, at the nerve of what, to paraphrase from Edward Said, used to rule the waves, and at the academic circles of a newly emergent imperial power has partly fulfilled Thomas Carlyle's dream about London as" the rendez-vous of all the children of the Harz-Rock, arriving in select samples, from the Antipodes and elsewhere, by steam and otherwise, to season here". Moreover, their tense affiliations with their countries of origin have marked them as restless, transgressive and Janus-like critics and writers whose project has been a relentlessly incessant endeavor at casting doubt on all categorical designations, essentialist discourses and ideologies of imperial domination. Thus, occupying an in

between position has lent these critics and writers a radical edge that cuts across dogmas, orthodoxies and taboos. Between Abderrahman Munif, the denaturalized Arab writer, and Salman Rushdie, the Indian novelist, there is the same concern with geography ... Through a variety of works, Munif expressed with great perspicacity and elegance the verso to the belief in one geography, namely, how it can turn into an anathema. Likewise, Rushdie stresses time and again upon the ravages brought upon geography. By considering Abderrahman Munif's quintet Cities of Salt and Salman Rushdie's The Satanic Verses I will try to disclose how both novelists provide , each in his way, a picture of the cities of sand, cities of salt. 47. Slocum, J. David (New York University, USA): Post-9/11 New York as Postcolonial City The attacks of September 11, 2001, specifically on the World Trade Center in New York City, can be seen as a moment of double destabilization of the status of contemporary cities as post-colonial or imperial entities. More obviously, that days events and their aftermath confirmed that the Western and Northern metropolis, and seat of empire, was itself subject to actions and processes not directly initiated by it but from outside. Yet of equal import, the days events -- and, especially, their visual representation through technological media -- illustrated the instability fundamental to the very dualisms upon which colonial or imperial cities, social relations, and identity claims are founded; as Tom Conley puts it, these shifting and ephemeral mediations impose and simultaneously take away a sense of identity and belonging on a vast and anonymous public. The theoretical underpinnings of this position are Homi Bhabhas formulations regarding the contingency of identity and meaning in contemporary experience. For Bhabha, the transnational is a space and site for translation of meaning generated by difference. Difference, however, exists both between national or other, say urban, formations and within those specific formations and the subjectivities given meaning through them. Some of the very dualisms conventionally essential to urban discourses (city/country, center/periphery, public/private) are problematized in the process. Bhabhas theorizing has a decidely culturalist emphasis that richly informs analysis of media production and especially consumption. The eventual positioning of Western media viewers/consumers vis--vis 9/11, and the construction/contextualizing of the days events, sought to re-establish both meanings about New York as imperial city and the subjectivities drawn from them. Especially important here was the resulting construction of terrorism, especially through a discourse of civilizational (i.e., irreconcilable cultural) conflict, and the vast mobilization of political, economic, and military resources to combat its purported threat. It should be noted that preoccupation with the figure of the terrorist as archaic actor out of joint with Western modernization epitomized the deflection of attention from the structural economic, social and historical conditions of the post-colonial world in favor of the pathological, often culturally defective individual actor. To be added to scrutiny of these constructions is a recognition that technologies of media are not neutral in their operation. Media theorists since Guy Debord have posited spectacle as an ongoing and self-perpetuating process of culturally- and

ideologically-specific consumption and, as such, the basis for establishing and regulating specific social relations and practices. While identity and belongingness may be still be rooted in a politics of place shaped partly by post-colonial socioeconomic political realities, in other words, contemporary subjectivity should also be approached as a media effect -- arguably, as a technologized re-colonization of the imagination. The aim of the proposed presentation is to examine the September 11 attacks on New York as an occasion for de-naturalizing the colonial and imperial relations permeating the modern/contemporary world. The specific texts to be drawn upon for the presentation are included in the 9/11 Virtual Casebook developed at New York University following September 11 in order to preserve some of the breadth and variety of media texts produced about and after that day. Ultimately, the goal is to use these media texts and discourses about New York City as the basis for discussing the instability of contemporary belongingness and subjectivity that the attacks upon the city evidenced and that the thoroughly mediated post-colonial city foregrounds. 48. Stobie, Cheryl (University of KwaZulu-Natal, South Africa): Somatics, Space, Surprise: Creative Dissonance over Time This paper explores issues of liminality, hybridity and transition, all of which call into question the confidence of the colonialist enterprise. Referring to Homi Bhabha's notion of the Third Space, Marjorie Garber's discussion of the potential of the "third," and Njabulo Ndebele's vision of social change in the South African post-apartheid context, I develop the notion of "creative dissonance" as a conceptual tool. I examine two examples from the past to illustrate this notion. The first example is of 12th century church architecture from England and Ireland, elements of which call into question various binaries such as sacred and profane. The second example is Bushman paintings in South Africa, particularly those of therianthropes, which illustrate Deleuze and Guattari's "becoming-animal." I then turn to a consideration of the cityscape of Durban as representative of contemporary social shifts within South Africa. Using visual material and written descriptions to convey a sense of a city in flux, I examine the position of gendered human subjects in this setting. I conclude by discussing the representation of the city of Tangier by South African human rights lecturer, Barbara Adair, in her debut novel, In Tangier We Killed the Blue Parrot. I speculate why at this moment a South African author should choose to write a novel about life in Tangier, and the significance of this postcolonial dialogue. 49. Tarlo, Emma (Research Fellow, Ferguson Centre for African and Asian Studies, The Open University, UK): Hijab in London The covering or uncovering of Muslim womens bodies has long occupied a central and controversial place in the discourses and representations of Orientalism, feminism, religion and Islamic revivalism. This paper will attempt to move beyond discourses about Muslim women, to the discourses, practises and self-representations of Muslim women living in London where the meaning of hijab is articulated and contested in a number of different sites: homes, work places, public institutions, religious spaces, the comedy club, the streets. Based on ethnographic interviews with Muslim women from a variety of backgrounds and on documentation of two recent

Hijab campaigns launched in London in response to the French proposal to prohibit the wearing of religious symbols in state schools, the paper will explore how ideas of public/private, religious/secular, universal/particular, male/female, Islam/West are expressed and enacted through the hijab in London and how these visual and verbal expressions are products of a complex interplay of local and global forces, representations and events. A conference jointly organised by:
Rectorat of Universite Universite Mohammed V - Agdal FACULTE DES LETTRES ET DES SCIENCES HUMAINES Universite Mohammed V - Agdal

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Globalization, Identity Politics, and Social Conflict Project

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