Milan, 9th – 11th September 2026
The Times of Global Modernity (c. 1450-1850):
Methods and Case Studies on Interactions, Ideas, and Imaginaries
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Introduction
As an introduction, we are pleased to present the text – courtesy of the author – of the lectio magistralis delivered by Professor Burke in Palermo on 18 September 2024
“The Contemporaneity of the Non-Contemporary: An Idea Revisited”
Peter Burke
Anachronism is generally considered a mortal sin for historians, a failure to recognize the distance between past and present. However, what I would like to discuss now is the idea that nations, regions, social classes or generations (not to mention individuals) may sometimes be described as suffering from anachronism or living it in the sense of following traditional customs in an age of modernization. For example, in the course of the transplantation of European ideas to Latin America in the nineteenth and twentieth centuries, it was sometimes claimed that the two continents seemed to live in different periods.
Europe, especially Britain and France, represented the future, and its fashions were imitated, whether or not they were appropriate in the tropics, including woollen suits for middle-class men. Conversely, Latin America was perceived (not only by Europeans but by some Latin Americans as well), as ‘backward’, ‘underdeveloped’, and even as ‘feudal’, in what the Puerto Rican sociologist Ramón Grosfoguel has called ‘feudalmania’.[1]
In what follows I should like to explore the idea of ‘the contemporaneity of the non-contemporary’, or ‘simultaneity of the non-simultaneous’ at four different levels: nations, regions, social classes and generations. By ‘exploring’ I mean examining the history of the idea together with criticisms made of it, in order to see whether anything of value remains after these criticisms have been digested.
Today, the phrase, ‘contemporaneity of the non-contemporary’ – Gleichzeitigkeit der Nicht-Gleichzeitig – has become associated with the historian Reinhart Koselleck and his theory of the coexistence at any moment of what he called different ‘layers’ of time, Zeitschichten, in a vivid image taken from geology or archaeology.[2] I’ll come back to Koselleck later, after discussing interest in the idea almost a century ago.
The phrase was first used (in the opposite form, ‘the non-contemporaneity of the contemporary’ (Ungleichzeitigkeit des Gleichzeitig) by the right-wing German art historian Wilhelm Pinder in 1926, first in the case of fifteenth-century German sculpture and then more generally. The idea, if not always the phrase, soon attracted the left-wing art historian Friedrich Antal (a student of Pinder’s), the philosopher-sociologist Karl Mannheim the philosopher Ernst Bloch.[3] Bloch, for instance, wrote in his vivid way that ‘Not all people exist in the same Now’, or ‘only externally’, since they ‘carry an earlier element with them’. It is worth adding that Koselleck was interested in Bloch and invited him in the 1960s to give a talk at the University of Heidelberg.[4]
From the beginning the idea was employed in some very different contexts. Pinder was originally thinking of fifteenth-century German sculpture, poised between the Gothic and the classical styles, though he later extended this idea to discuss the history of art more generally.[5] Antal also wrote about the coexistence of Gothic and Renaissance styles, notably those of Gentile da Fabriano (born in 1370) and Masaccio (born 30 years later).[6] Like Pinder and Antal (a friend of his from the time they attended the Sunday salon of György Lukács), Mannheim was especially interested in what he called ‘the problem of generations’.[7] Bloch, on the other hand, focussed on a social class, discussing the backwardness of a peasantry that, he wrote, ‘lives almost exactly like its forefathers’.[8]
An obvious question comes to mind at this point. Why should the idea and the phrase have emerged in the German-speaking world at this time? It might have been suggested by Einstein’s general theory of relativity, which included the relativity of space-time and was first presented in 1915. When Mihail Bakhtin published his famous essay on the inseparability of time and place in the novel, his theory of the ‘chronotope’, he referred to Einstein on relativity.[9]
For a deeper explanation, we might speak of ‘generation Mannheim’. Mannheim himself was born in 1893, making him a younger contemporary of Bloch (who born in 1885) Pinder (born in 1883) and Antal (born in 1887). Two of these men were born in Germany, two in the Austro-Hungarian empire. All four of them were relatively young when they experienced the collective trauma of defeat in the First World War, followed by the fragmentation of the Austro-Hungarian Empire. On the other hand, we need to take account of the fact that similar ideas were put forward by scholars elsewhere at this time, in apparent ignorance of one another.
In Turkey in 1923, for instance, the sociologist Mehmet Ziya Gökalp wrote that ‘one portion of our nation is living in an ancient [age], another in a medieval [one] and a third in a modern [one].[10] In this case the context is the movement of modernization launched by Mustafa Kemal Atatürk when he became Prime Minister of Turkey in 1920 and President three years later. In Brazil in the 1930s, a Marxist army officer turned historian, Nelson Werneck Sodré, described his country as a cultural ‘mosaic’ or ‘archipelago’ that included the coexistence of different periods. To describe this coexistence he adopted the term heterocronia, which he borrowed from the nineteenth-century German biologist Ernst Haeckel.[11] In this case the context is the regime of President Getúlio Vargas, another authoritarian leader who wanted to modernize his count.
It is often if not always the case that awareness of a given phenomenon precedes the invention of a theory or even a label for it. Travellers who have visited countries that are unlike their own have often viewed them as survivals from a past world. It was in 1772, for instance, that the historian August Ludwig von Schlözer, fresh from his long visit to Russia, wrote about different regions or different peoples as living in different ages.[12] His former employer, Catherine the Great, would surely have agreed, like her predecessor Peter the Great, who may not have had a theory of underdevelopment but certainly wanted Russia to catch up with the West.
In 1814, in his novel Waverley, which was set 60 years earlier, Walter Scott presented the Scottish Highlands and Lowlands as living in two different time regimes. In the Highlands, according to Scott, ‘feudal power’ still prevailed, while Edinburgh and Glasgow were becoming modern. In 1902, in Brazil, Euclides da Cunha, in his classic study Os Sertões, a description of the recent rebellion against the new Republic by the town of Canudos in Northern Brazil, suggested that the North and the South of Brazil were living in different periods. The North was ‘primitive’ while the South, from which Euclides came himself, was modern. Twenty years later, in 1922, the young Gilberto Freyre, later famous as a historian and a sociologist, wrote in his Master’s thesis at Columbia University that ‘In their material environment and, to a certain extent, in their social life … the majority of Brazilians of the 1850s were in the Middle Ages: only the elite were living in the nineteenth century’. Elsewhere in the essay, Freyre, who came from the North of Brazil (now described as the ‘Northeast’), referred to ‘medieval landlordism’ and ‘feudal’ plantations, in his native region, thus exemplifying the ‘feudalmania’ that Grosfoguel would later criticize.[13]
Let us move to Italy, in 1935, when the writer Carlo Levi, who came from the middle class of Torino, was exiled to the South by the Fascist regime. He wrote a famous book about his experiences, Christ Stopped at Eboli, describing the inhabitants of his place of exile in Lucania as if they came from an earlier historical period. The famous anthropologist Ernesto de Martino, best known for the fieldwork, also in Lucania, that led to his classic study La Terra di Rimorso (1961) expressed a similar view to Levi’s of the backwardness of the South and the ‘world of magic’ in which its inhabitants lived.
Turning now from regions to generations, they too may be viewed as cultural strata, with different tastes in music, for instance, in clothing and also, less visibly, in what we might call mental clothing or mentalities. The young are well aware of these differences, adopting items to distinguish themselves from the generation of their parents. So is the generation of their grandparents, though by habit rather than by design. As a member of that older generation, not only a survivor but also a survival, I am becoming increasingly aware of these differences. Historians like to say that the past is a foreign country. I should like to add that for my generation, the present is becoming an increasingly foreign country. ‘They do things differently here’.
It is time to discuss criticisms of this idea of the coexistence of periods. Is this view of the ‘Other’ a useful tool of social analysis? Or is it – ironically enough, given the Marxists such as Antal, Bloch and Sodré who developed the idea – a bourgeois prejudice? Let’s return to Italy. The anthropologist Amalia Signorelli criticized the idea of the coexistence of two epochs in the South, pointing out that this so-called ‘magic world’ included modern elements such as police forces, post offices, schools and military service.[14]
The most systematic criticism known to me of the idea of coexisting periods comes from the German anthropologist Johannes Fabian in his study Time and the Other (1983). Thanks perhaps to his Jesuit training, Fabian is well-read in philosophy and at one point in the book he discusses Ernst Bloch. The point of his book, however, is to offer a critique of the cultural anthropology of his own day. What Fabian attacks is what he calls ‘allochronism’, in other words ‘the denial of the coeval’. Like some of his colleagues at the time, now forty years ago, he notes how anthropologists from Malinowski onwards have often airbrushed modernity out of their ethnographies, along with imperialism, capitalism and Christianity.
Fabian’s argument about the practice of anthropology is persuasive. What are its wider implications? Has he destroyed the idea of Gleichzeitigkeit or can it be reformulated?
It was and remains difficult if not impossible for any nation, region, social class, generation or indeed any individual to live in a time capsule or time bubble, in other words to complete protection from modernity or postmodernity. For this reason, the notion of cultural layers or strata may be misleading. For this reason it may be more illuminating to speak of ‘entangled temporalities’[15] Changing the metaphor, we might also speak of different degrees of ‘insulation’ in defence of cultural insularity: in other words, more or less permeable time frontiers in different sections of everyday life.
Take the case of Japan after the year 1868, when a new regime, described as the ‘Meiji Restoration’, attempted to modernize the country in a hurry, transplanting western institutions such as parliaments, police forces and universities as a form of self-defence against western imperialism. In the cities, which felt the full force of this campaign to modernize, late nineteenth-century middle class men lived what has been described as a ‘double life’, western in public but traditional in private. Office workers, known as sararimen because they were paid salaries, wore suits in the western style but then went home to their traditional houses and exchanged the suit for a traditional kimono. Private life was insulated from public modernization. As one might have guessed, however, this situation turned out to be unstable. Over the years, a room in western style was added to the traditional house. Over the decades, this was replaced by a western house with a single room furnished in traditional style.
Cultural insulation is becoming weaker and weaker in an age of globalization. Yet it remains difficult to deny the presence of the past, everywhere and in all of us, though in different degrees in different places, classes and generations. The point is that the coexistence of different times in the same space necessarily leads to interaction between them. This is what the Argentinian anthropologist Nestor Canclini, studying Mexico, has called the ‘intersection’ of different temporalities.[16] Whether intersection constitutes a new kind of time, or a new vision of time, or whether it simply offers a more complex and nuanced version of the older idea of Gleichzeitigkeit, it is surely a phenomenon that scholars need to recognize.
Returning to Koselleck, one might say that if we add the qualifications I have just mentioned, his idea of different layers of time should become – and indeed, seems to be becoming – one of the Grundbegriffe or essential concepts of historical thought.
Thank you for your attention.
[1] Ramón Grosfoguel, ‘Developmentalism, Modernity and Dependency Theory in Latin America’, in Mabel Moraña (ed.) Coloniality at Large: Latin America and the Postcolonial Debate (Durham NC, 2008), 307-31, at 309.
[2] Reinhart Koselleck, Sediments of Time (English translation, Stanford CA 2018), xiii-xiv, 3-9. Cf. Helge Jordheim, ‘Against Periodization: Koselleck’s Theory of Multiple Temporalities’, History and Theory 51 (2012), 151-71.
[3] Paul Nolte, ‘Gleichzeitigkeit des Ungleichzeitigen’, in Stefan Jordan (ed.) Lexikon Geschichtwissenschaft (Stuttgart, 2002), 134-6; Achim Landwehr, ‘Von der “Gleichzeitigkeit des Ungleichzeitigen”’, Historische Zeitschrift 295 (2012), 1-34.
[4] Ernst Bloch, Erbschaft dieser Zeit (1934: (English translation, Heritage of Our Times, Cambridge 1991), 97; Niklas Olsen, History in the Plural: An Introduction to the Work of Reinhart Koselleck (New York, 2012), 152.
[5] Wilhelm Pinder, Das Problem der Generation in der Kunstgeschichte Europas (Berlin, 1928).
[6] Frederick Antal, Florentine Painting and its Social Background (London, 1947).
[7] Karl Mannheim, ‘The Problem of Generations’ (1928: English translation in Essays on the Sociology of Knowledge (London, 1952), 276-320.
[8] Bloch, Heritage, 99.
[9] Mikhail Bakhtin, ‘Forms of Time and of the Chronotope in the Novel’ (1937).
[10] Ziya Gökalp, Turkish Nationalism and Western Civilization (1923: English translation, London 1959).
[11] Nelson Werneck Sodré, Panorama do Secundo Império (São Paulo, 1939), 28-29.
[12] Quoted in Helge Jordheim, ‘Making Universal Time’, in Jordheim, Hall Bjørnstad and Ann Regent-Susini (eds.) Universal History and the Making of the Global (London, 2018), 135.
[13] Gilberto Freyre, ‘Social Life in Nineteenth Century Brazil’, Hispanic American Historical Review 5 (1922), 597-630
[14] Amalia Signorelli, Ernesto de Martino (Rome, 2015), 102.
[15] Hansung Hsiung, Laetitia Lenel, Anna-Maria Meister, ‘Introduction’ to special issue on ‘Entangled Temporalities’, Journal for the History of Knowledge 4 (2023), 9-32, at 10.
[16] Nestor Canclini, Hybrid Cultures: Strategies for Entering and Leaving Modernity (1990: English translation, Minneapolis 1995).
Programme
Wednesday, 9th September 2026
University of Milan (Via Festa del Perdono, 7)
10.00 – Welcome and Opening Session
Aula 113 – Room 113, Via Festa del Perdono, 7
- Welcome addresses
Andrea Gamberini
Direttore del Dipartimento di Studi Storici – Federico Chabod
Marco Castellari
Direttore del Dipartimento di Lingue, Letterature, Culture e Mediazioni - Introduction
Blythe Alice Raviola
Dipartimento di Studi Storici – Federico Chabod
Maria Matilde Benzoni
Dipartimento di Lingue, Letterature, Culture e Mediazioni
10.45 – Keynote Speaker – Edoardo Tortarolo
(Università del Piemonte Orientale – CISH)
11.45 – Session: Geographies, Cartographies, and Geopolitics
Aula 113 – Room 113, Via Festa del Perdono, 7
- Chair: Michela Catto (Università di Torino)
Alessandro Ricci (Università di Bergamo), Early Modern Globalization in Maps: Global Lines and Synchornized Geography
Louise Bénat-Tachot (Sorbonne Université, Paris), Pour une histoire synchronique de la mappemonde au XVIe siècle: enjeux, défis et apories
Damiano Canella (Università di Bergamo), Jerusalem in the Global Modern Age: From Geographical Pivot to Geopolitical Periphery
Adam Włodarski (University of Warsaw), Global Imagination and Imperial Argumentation in the Polish-Lithuanian Commonwealth, 1609–1618
13.30 LIGHT LUNCH
15.00 – Session: Temporalities and Periodizations
Aula 113 – Room 113, Via Festa del Perdono, 7
- Chair: Blythe Alice Raviola (Università degli Studi di Milano)
Lorenzo Comensoli Antonini (Scuola Normale Superiore, Pisa), Towards a Periodisation of Modernity from the Sixteenth-Century Religious Crisis
Luis Alfredo De la Peña Jiménez (European University Institute – University of the Basque Country), Synchronicity and Revolution. The Chronology of the Independence Wars of Greece and Colombia
Ana Laura Camargo (Sâo Paulo State University), Dwelling on the Aporias of the Conceptualization of Time and Their Implications for the Temporality of the Historical Discipline
Gabriele Gulletta (Università degli Studi di Milano), From History to Metahistory: Eighteenth- and Nineteenth-Century History as the Ground for a Synchronization of Practices in the Postmodern Reconceptualization of Western Historical Writing
RUNNING IN PARALLEL
15.00 – Panel: Synchronizing the Atlantic: Knowledge, Alterity and Imperial Order in the Age of Revolutions (ca. 1760 – 1805)
Aula 309 – Room 309, Via Festa del Perdono, 7
- Chair: Maria Matilde Benzoni (Università degli Studi di Milano)
Simona Crosta (Università degli Studi di Milano – École Normale Supérieure, Paris), Nervous Diseases, Lifestyles and Revolutions: Circulations and Interactions of Medical Discourse in the Atlantic World (ca. 1770-1805)
Francesco Dendena (Università degli Studi di Milano), Reflecting on Defeat, Imagining a Patriotic Empire
Amanda Maffei (Università degli Studi di Milano), Visualizing Saint-Domingue: Cartography and Imperial Intelligibility in the Age of Revolutions (ca. 1763-1805)
Murillo Dias Winter (Federal University of Fronteira Sul – UFFS), Synchronizing Insurgency: Connected Revolts, Political Temporalities, and State Formation in Brazil, 1817–1850
Thursday, 10th September 2026
University of Milan (Via Santa Sofia 9)
9.45 – Session: Asia in European Sources, Historiography, and Thought
Aula Polivalente – Multipurpose Room, via Santa Sofia 9
- Chair: Paola Cavaliere (Università degli Studi di Milano)
Clotilde Jacquelard (Sorbonne Université, Paris), La misión japonesa de Tenshō (1582-1590) según el historiógrafo oficial de la Monarquía Católica Antonio de Herrera y Tordesillas
Ángel García Rubio (Universidad de Málaga), Toward a Connected History of the Global Production and Circulation of Knowledge. Southeast Asia and the Iberian Empires through Gabriel de San Antonio’s Breve y verdadera relación (1604)
Ruiji Zhang (Stanford University), The Challenge of Chinese Antiquity: Francesco Bianchini’s Conception of Universal History at the End of the Seventeenth Century
Francesco Campennì (Università della Calabria), A Particular Form of Convergence between Philosophy and Philology: Interest in the Ancient Peoples from the East to “Other Worlds” in Eighteenth-Century Neapolitan Thought
RUNNING IN PARALLEL
9.45 – Session: Sources and Methods for Tracing Interethnic Relations in New Spain and the Viceroyalty of Peru
Aula Immersiva – Immersive Room, Via Santa Sofia 9
- Chair: Louise Bénat-Tachot (Sorbonne Université, Paris)
Mónica Elivier Sánchez González (University of Guanajuato campus Leon) – Miguel Ángel Segundo Guzmán (University of Guananjuato campus Guanajuato), La Relación de Michoacán: Distinctions to Historicize Violence, Turning points
Daniele Colonnetti (Scuola Superiore Meridionale di Napoli) – René Ramos-Rocha (Université de Toulouse), Silenced Traces. Indigenous Agencies in the Novohispanic Wars Against the Chichimecas Barbarians (Michoacán and Jalisco, 1530 – 1556)
Sandra Elena Guevara Flores (Autonomous University of Barcelona), Medical Linguistics: Relaciones Geográficas and Contact Pathocenosis in New Spain (1521-1580)
Lorena Tord Velasco (Universitat Pompeu Fabra, Barcelona), Beyond the Map: Reconstructing the Urban Barrios of Inca Cusco through Notarial Evidence (16th–19th Centuries)
COFFEE BREAK
11.45 – Session: Transfers, Adaptations, and Appropriations
Aula Polivalente – Multipurpose Room, Via Santa Sofia, 9
- Chair: Luigi Alonzi (Università di Palermo)
Emanuele Giusti (Università di Firenze), Synchronizing Histories, Producing Difference: Persian Historiography in Early Modern Europe
Benjamin Leathley (Università di Bologna – Universitat Pompeu Fabra, Barcelona), Classifying the Gentiles: The Role of José de Acosta for Gerardus Vossius’s Seventeenth-Century Ontology of Paganism
Noelia Muñoz Esteban (Universidad de León), From Reality to Stereotype: The Visual Construction of the “Galley Turk” in Early Modern Europe
Denis Smetanin (Università di Torino), Synchronizing Carbon: Useful Coal, Foreign Models, and Imperial Futures in the Northern Black Sea Region of the Russian Empire, 1825–1850
RUNNING IN PARALLEL
11.45 – Panel: Composing and Discomposing Social Order in the Peruvian Viceroyalty: Narratives and Agencies in New Historiographical Perspectives (1538-1638)
Aula Immersiva – Immersive Room, Via Santa Sofia, 9
- Chair: Clotilde Jacquelard (Sorbonne Université, Paris)
Manfredi Merluzzi, Marco Verra (Università Roma Tre), Narratives from the Borders of the Empire: Cities, Networks and Chronicles in Gonzalo Pizarro Rebellion (1544-1548)
Diana Barreto Avila (Colegio San Luis Potosi, Mexico – Università Roma Tre), From “Encomenderas” to Mendicants: Narratives in the Founding of Women’s Monasteries in Lima, 1554–1584
Simona D’Angeli (Università Roma Tre), Negotiating Freedom: Power Dynamics and Personal Bonds Between Black Slaves and the Clergy in 17th Century Lima
13.30 LIGHT LUNCH
14.45 – Session: Missionary Practices, Representations, and Legacies
Aula Polivalente – Multipurpose Room, Via Santa Sofia 9
- Chair: María Inés Mudrovcic (IPEHCS-CONICET–Universidad Nacional del Comahue, Argentina)
Ferran Vilalta (Universitat Pompeu Fabra, Barcelona), Imagining Conversion: Giovanni Battista Lucarelli’s Viaggio dell’Indie (c. 1590) and his Franciscan Project for China
Alessandro Tripepi (Università degli Studi di Milano), Paper Lives: The Biographical Genre and the Global Construction of Anti-Jesuit Identity (1649–1691)
Corinna Gramatke (Universität Augsburg), Unexpected Innovations. “El Paraguay Cultivado” an unpublished Late-Eighteenth-Century Manuscript by José Sánchez Labrador, S.J.
Roland Ndille (University of Buea-Cameroon), Two Out of the Gospel Ship: Missionaries who didn’t see us as Heathens.
RUNNING IN PARALLEL
14.45 – Session: Arts and Techniques in Transit and Translation
Aula Immersiva – Immersive Room, Via Santa Sofia 9
- Chair: Evelyne Azevedo (State University of Rio de Janeiro) – Lisa Regazzoni (Bielefeld University, Germany)
Andre Mesquita (State University of Rio de Janeiro), Andrea Mantegna’s Descent into Limbo and the Circulation of an Italian Invenzione
Ana De Dios Castón (Universitat Jaume I, Castellón de la Plana), ‘De la China del Japón’: Japanese ceramics within Valencian region
Ruggero Pace Gravina (Università degli Studi di Milano), Keeping the Clocks Running: Maintenance, Craft and Technology in the Early Modern Iberian World
Beatrice Ragazzini (Università di Bologna), Measuring Time in Architectural History: The Periodisation of English Medieval Architecture and the Circulation of Ideas across European Communities of Experts
Maria Saveria Ruga (Accademia di Belle Arti di Catanzaro), Academy, Copy, Exhibition: Migrating Models of Italian Art between Naples, Rome and Imperial Brazil (1843-c. 1850)
16.30 – Session: Trajectories of Catholic Devotion
Aula Polivalente – Multipurpose Room, Via Santa Sofia 9
- Chair: Manfredi Merluzzi (Università Roma Tre)
Tamara Quírico (State University of Rio de Janeiro), Visual Depictions of the Archangel Michael: Iconographic and Devotional Models Between Europe and America
Irene Sobrino Tejo (Universidad de Valladolid), From Europe to America: the Visual Concretion of the Relation between the Immaculate Conception and the Eucharist
Monica Zavala Cabello (Universidad Autónoma Metropolitana – Unidad Azcapotzalco), From Page to Wall: Transatlantic Circulation and the Visual Translation of Teresa of Ávila’s Legacy in Colonial Mexico City
RUNNING IN PARALLEL
16.30 – Session: Imaginaries and Textualities on the Move
Aula Immersiva – Immersive Room, Via Santa Sofia, 9
- Chair: Francesco Campennì (Università della Calabria)
Keren E. Federico (Università della Calabria), The World Inherited by Columbus: Classical, Medieval, and Humanistic Sources of the Western Route
María Agostina Saracino (Universidad Nacional de San Martín), The Young Lope de Vega and the Dramatization of the Conquest of the ‘Other’ between Providentialism and Strategies of Self-Promotion
Nathaniel Sola Rubio (Universitat Jaume I, Castellón de la Plana), The “Indigenous Female Collaborator”: Imaginaries of Power in Malinche and Pocahontas (16th-19th Centuries)
Florencia Ferrante (Università di Genova), Margins, Clusters and Crossings: Religious Translation Threads in 19th Century Latin America
Friday, 11th September 2026
Biblioteca Ambrosiana (Piazza Pio XI, 2)
- Welcome addresses
Mons. Alberto Rocca (Dottore della Biblioteca Ambrosiana e Direttore della classe di Studi borromaici) - 10.15 – Lectio Magistralis
Peter Burke (Cambridge University),
Chronological Encounters between Europe and China (17th-18th Centuries) - 11.30 – Plenary Session: Synchronizing History Network
Chair: Davide Cadeddu (Università degli Studi di Milano)
Luigi Alonzi (Università degli Studi di Palermo), De-Synchronizing ‘Africa’
María Inés Mudrovcic (IPEHCS-CONICET–Universidad Nacional del Comahue, Argentina), When Synchronization Becomes a Tribunal: Ontological Friction and the Politics of Time
Shahzad Bashir (Aga Khan University, London), The Politics of Time in South Asia Since the Nineteenth Century
Lisa Regazzoni (Bielefeld University, Germany), Materializing Time in Space: Indigenous Peoples, French Peasants, Celtic Remnants, and the Unresolved Paradox of the Non-Synchronous World
Helge Jordheim (University of Oslo), Synchronizing History One Spike at the Time: The Making of Geochronology
Ethan Kleinberg (Wesleyan University), The Synchronizing History Network: a Programmatic Introduction - 15.00 – Visit to the Ambrosiana Library