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Abstract

This article examines Arvède Barine's extensive and popular published output from the 1880s to 1908, along with an extraordinary cache of letters addressed to Barine and held in the Manuscript Department of the National Library of France. It asserts that in the process of criticizing contemporary feminist activists and celebrating the achievements of women, especially French women, in history, she constructed the historical and cultural distinctiveness of French women as an ideal blend of femininity, accomplishment, and independence. This notion of the French singularity, indeed the superiority of French women, resolved the contradiction between her condemnation of feminism as a transformation of gender relations and her support for causes and reforms that enabled women to lead intellectually and emotionally fulfilling lives. Barine's work offers another example of the varied ways that women in Third Republic France engaged with public debates about women and gender.

Abstract

The popular narrative that the French relationship between the sexes is more emotionally rewarding than its American counterpart has entered into scholarly discourse over the past decades. Promoted by several well-known French feminist scholars, the narrative locates the particularity of the French relationship in its paradoxical structure: women are both equal and not equal to men. Sexual difference lies in the particular, which is subordinate to the universal value of equality. The narrative was most recently revived in the anti-#MeToo manifesto published in Le Monde in January 2018. This article surveys the narrative's history, beginning with French feudal law and tracing it through some of its later iterations to highlight how it has long offered French women a way of performing femininity while exercising power. The emotional investment in this narrative explains why it continues to be accepted among at least some French intellectuals, whereas it is generally rejected by American feminists.

Abstract

The relationship of the French king and royal mistress, complementary but unequal, embodied the Gallic singularity; the royal mistress exercised a civilizing manner and the soft power of women on the king's behalf. However, both her contemporaries and nineteenth- and early twentieth-century historians were uncomfortable with the mistress's political power. Furthermore, paradoxical attitudes about French womanhood have led to analyses of her role that are often contradictory. Royal mistresses have simultaneously been celebrated for their civilizing effect in the realm of culture, chided for their frivolous expenditures on clothing and jewelry, and excoriated for their dangerous meddling in politics. Their increasing visibility in the political realm by the eighteenth century led many to blame Louis XV's mistresses—along with Queen Marie-Antoinette, who exercised a similar influence over her husband, Louis XVI—for the degradation and eventual fall of the monarchy. This article reexamines the historiography of the royal mistress.

Abstract

This article offers a new way of understanding Alexis de Tocqueville's complex position as a French observer who studied the United States, an ambivalent aristocratic cultural commentator who put his hopes for the future in democratic society, and a paradoxical figure in the history of debates over the so-called “Gallic singularity” who ultimately argued that the new American sex/gender system could provide a better model for women in a democracy than the traditional French one. The introduction and first section highlight Tocqueville's changing attitudes toward what he saw as the key contrasts between European marriages and American marriages by comparing his initial letters home from the United States with his eventual work in Democracy in America. The second section compares his views of French and American women with those of his contemporaries Germaine de Staël and Gustave de Beaumont. The third section explains his changing views by establishing the connections between his comparative arguments about women and marriage and his comparative arguments about democracy itself.

Abstract

Cultural anthropology in France continues to bear the influence of a colonial-era distinction between “modern” societies with a high degree of social differentiation (and marked by rapid social change) and ostensibly socially homogeneous and change-resistant “traditional” ones. The history of key institutions (museums and research institutes) bears witness to this, as does recent scholarship centered on “the contemporary” that reworks earlier models and concepts and applies them to a world increasingly marked by transnational circulation and globalization. Anthropology at the Crossroads describes the evolution of a national tradition of scholarship, changes to its institutional status, and the models, concepts, and critical perspectives of anthropologists currently revisiting and reworking the foundations of the discipline in France.

Silyane Larcher, L'Autre Citoyen: L'idéal républicain et les Antilles après l'esclavage (Paris: Armand Colin, 2014).

Elizabeth Heath, Wine, Sugar, and the Making of Modern France: Global Economic Crisis and the Racialization of French Citizenship, 1870–1910 (Cambridge: Cambridge University Press, 2014).

Rebecca Scales, Radio and the Politics of Sound in Interwar France, 1921–1939 (Cambridge: Cambridge University Press, 2016).

Claire Zalc, Dénaturalisés: Les retraits de nationalité sous Vichy (Paris: Éditions du Seuil, 2016).

Bertram M. Gordon, War Tourism: Second World War France from Defeat and Occupation to the Creation of Heritage (Ithaca: Cornell University Press, 2018).

Shannon L. Fogg, Stealing Home: Looting, Restitution, and Reconstructing Jewish Lives in France, 1942–1947 (Oxford: Oxford University Press, 2017).

Sarah Fishman, From Vichy to the Sexual Revolution: Gender and Family Life in Postwar France (New York: Oxford University Press, 2017).

Frederick Cooper, Citizenship between Empire and Nation: Remaking France and French Africa, 1945–1960 (Princeton: Princeton University Press, 2014).

Jessica Lynne Pearson, The Colonial Politics of Global Health: France and the United Nations in Postwar Africa (Cambridge, MA: Harvard University Press, 2018).

Darcie Fontaine, Decolonizing Christianity: Religion and the End of Empire in France and Algeria (New York: Cambridge University Press, 2016).

A. Shahid Stover, Being and Insurrection: Existential Liberation Critique, Sketches and Ruptures (New York: Cannae Press, 2019), 266 pp., $20, ISBN: 9781733551007 (paperback)

Yoav Di-Capua, No Exit: Arab Existentialism, Jean-Paul Sartre, and Decolonization (Chicago: University of Chicago Press, 2018), 336 pp., $35, ISBN: 9780226503509 (paperback)

Abstract

This paper develops an account of racism as rooted in social structural processes. Using Sartre, I attempt to give a general analysis of what I refer to as the “structures” of our social world, namely the practico-inert, serial collectives, and social groups. I then apply this analysis to expose and elucidate “racist structures,” specifically those that are oftentimes assumed to be ‘race neutral’. By highlighting structures of racial oppression and domination, I aim to justify: 1) the imperative of creating conditions free from oppression and domination, over the adherence to ‘ideal’ principles which perpetuate racial injustice; 2) the shared responsibility we have collectively to resist and transform social structural processes that continue to produce racial injustice.