Visual Arts as cultural Symbiosis: A talk with Agnes Essonti Luque – Contradiction Studies

Visual Arts as cultural Symbiosis: A talk with Agnes Essonti Luque

Agnes Essonti Luque & Nelson Sindze Wembe (RTG Contradiction Studies)

03/06/2025 2:00 pm –4:00 pm

online

As part of the block seminar “Afropolitanism and Afropean: belonging to Europe and The world”, the multifaceted, interdisciplinary, world-renowned Afrospanish artist Agnes Essonti Luque will participate in a discussion on her work and her understanding of the concepts of Afropolitan and Afropean. This talk is scheduled to bring students closer to the reality of multiple belongings and their impact on artistic work (in this case, the visual arts). It also demonstrates the strong commitment of the RTG Contradictions Studies to establish connections between academia and the artistic milieu.

Moderation: Nelson Sindze Wembe (RTG Contradiction Studies)

The talks can be attended online through this link: https://uni-bremen.zoom-x.de/j/62383950016?pwd=GQSDQpTynajsQRM0fVf3Wuat6tx3Ac.1

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DFG Research Training Group 2686: Contradiction Studies –

Constellations, Heuristics, and Concepts of the Contradictory

DFG Research Training Group 2686: Contradiction Studies –

Constellations, Heuristics, and Concepts of the Contradictory

Home > Events > Talks > Visual Arts as cultural Symbiosis: A talk with Agnes Essonti Luque

city

“The city is a laboratory not only of modernity, but also of contradiction.”
Julia Lossau

diversity and plurality

“Join us to create more diversity and plurality in knowledge production.”
Gisela Febel

driver

“Contradictions are an important driver of scientific practice and knowledge.”
Norman Sieroka

power and resistance

“Michel Foucault says: “Where there is power, there is resistance, and […] this resistance is never in a position of exteriority in relation to power” (History of Sexuality I, The Will to Knowledge, 1976, p. 95)”
Gisela Febel

Afterlife of colonialism

“Contradiction comes in many different forms. None is so debilitating than when the coloniser transitions, textually not politically, to decoloniality without taking the responsibility for the afterlife of colonialism, which they continue to benefit from. Self-examination and self-interrogation of the relations of coloniality, a necessity, seem nearly impossible for the coloniser who continues to act as beneficiary, masked in the new-found language of White fragility, devoid of an ethical responsibility of the very system of White domination they claim to be against.” (Black Consciousness and the Politics of the Flesh)
Rozena Maart