The Second World War challenged the well-established circulation of cultural practices between France and Britain. But it also gave individuals, communities, states, and aspiring governments opportunities to invent new forms of international cultural promotion that straddled the national boundaries that the war had disrupted. Although London became the capital city of the main external Resistance movement Free France, the latter struggled to establish its cultural agenda in Britain, owing, on the one hand, to the British Council’s control over French cultural policies and, on the other hand, to the activities of anti-Gaullist Resistance fighters based in London who ascribed different purposes to French arts. While the British Council and a few French individuals worked towards prolonging French cultural policies that had been in place since the interwar period, Free French promoted rather conservative and traditional images of France so as to reclaim French culture in the name of the Resistance.
You are looking at 101 - 110 of 10,199 items
French Cultural Policies in Britain during the Second World War
Bureaucratic Practices and the Lived Experience in the French Naturalization Process
Drawing on ethnographical observations made in the Naturalization Office of a prefecture of the Paris region, and on interviews carried out with bureaucrats and French citizens who have been naturalized, this article examines both the institutional process of granting citizenship as well as its impact on subjectivities. It investigates the assumptions and broad judgments that underlie the granting of French citizenship to see how norms and values linked to this procedure circulate between bureaucrats and applicants. It focuses on the idea of “deservingness,” linked to the act of being granted French citizenship, to determine how bureaucrats from the Naturalization Office and French naturalized citizens differently appropriate this notion. By addressing the articulated difference between bureaucratic practice and lived experience, this article aims to highlight the political, moral, and ethical dimensions at stake in the procedure of making foreigners into French citizens.
Anticipation and Episodic Time
Waiting is one obvious form of anticipation. This article considers waiting for death. Drea, a mother whose five-year-old daughter was diagnosed with a virulent form of brain cancer, experiences a shifting anticipatory terrain as death looms large. Calling upon phenomenology, I ask two primary kinds of questions that connect time, narrative and relationality in considering Drea’s experience of waiting. First, I ask what Drea is waiting for and what kind of time horizon this waiting opens up. My second question is less obvious for an article on anticipatory time: who does she wait with? To put this phenomenologically: how might we consider ‘waiting with’ as a form of experience? I bring to bear phenomenological considerations of narrative time, drawing especially on Carr, as well as Nancy’s phenomenology of relationality.
Mockery, Egalitarianism, and Uncertainty in Northeastern Namibia
The trickster has held a prominent place in the study of folklore, as much as it has been central to anthropological understandings of egalitarianism. In both, the trickster embodies an insoluble tension between the repressed, amoral desires of the individual and the moral demands of social life. This tension, so it goes, is visible in the ambiguity of the figure—a protean indeterminate being, neither good nor bad. Among the Jú|’hoànsi of northeastern Namibia, the trickster is similarly ambiguous. The figure conveys not a clash of values, but rather the doubt and uncertainty people feel toward those with whom they share resources, or about different ways of sharing and how they might relate to one another. This article approaches such uncertainty through a focus on the mocking phrase “you’re a trickster” and the moral discourses that accompany it.
Queer Girls’ Voices in the Liberation Era
Amanda H. Littauer
Drawing on letters and essays written by teenage girls in the 1970s and early 1980s, and building on my historical research on same-sex desiring girls and girlhoods in the postwar United States, I ask how teenage girls in the 1970s and early 1980s pursued answers to questions about their feelings, practices, and identities and expressed their subjectivities as young lesbian feminists. These young writers, I argue, recognized that they benefitted from more resources and role models than did earlier generations, but they objected to what they saw as adult lesbians’ ageism, caution, and neglect. In reaching out to sympathetic straight and lesbian public figures and publications, girls found new ways to combat the persistent isolation and oppression faced by youth whose autonomy remained severely restricted by familial, educational, and legal structures.
Kyri W. Claflin
In the early twentieth century, French academic veterinarians launched a meat trade reform movement. Their primary objective was the construction of a network of regional industrial abattoirs equipped with refrigeration. These modern, efficient abattoirs-usines would produce and distribute chilled dead meat, rather than livestock, to centers of consumption, particularly Paris. This system was hygienic and economical and intended to replace the insanitary artisanal meat trade centered on the La Villette cattle market and abattoir in Paris. The first abattoirs-usines opened during World War I, but within 10 years the experiment had begun to encounter serious difficulties. For decades afterward, the experiment survived in the collective memory as a complete fiasco, even though some abattoirs-usines in fact persisted by altering their business models. This article examines the roadblocks of the interwar era and the effects of both the problems and their perception on the post-1945 meat trade.
Why We Should Be Careful about the Stories We Use to Tell Other Stories
Within the field of climate change adaptation research, “stories” are usually simply mined for data, developed as communication and engagement technologies, and used to envision different futures. But there are other ways of understanding people’s narratives. This article explores how we can move away from understanding stories as cultural constructs that represent a reality and toward understanding them as the way in which adaptation is lived. The article investigates questions such as the following: As climate adaptation researchers, what can and should we do when we are told unsolicited stories? How can storytelling, as a way of life rather than as a source of data, inform and elaborate scientific approaches to adaptation research and planning? In this article, I move away from the literature that seeks to develop narrative methods in adaptation science. Instead, I focus on stories that we do not elicit and the world-making practice of storytelling.
The Plastic Soup Foundation and the Four-Dimensional Application of the Social Quality Approach
Laurent J. G. van der Maesen
Plastic pollution has become a pressing environmental problem. An increasing mass of plastic products ends up in oceans and landfills. One international grassroots organization—the Plastic Soup Foundation (PSF)—tries to influence politics and policies of governments and businesses that can be held responsible for this pollution. In Michiel Roscam Abbing’s recent book Plastic Soup Atlas of the World, the current problematique of plastic pollution is presented from a broad perspective and in a highly accessible way. This article’s main objective is to investigate, first, what can be learned from the PSF’s history and context and, second, whether this knowledge can deliver points of departure for enhancing the social quality approach to become functional for addressing environmental questions from the perspective of societal changes.
Towards a Compatibilist View
That human rights are new, alien, and incompatible with African social and political reality is pervasive in much of African social and political thinking. This supposition is based on the assumption that African societies are inherently communitarian, and hence inconsiderate to the guaranteeing and safeguarding of individual human rights. However, I seek to dispel this essentialist notion in African social and political thinking. I consider how the human rights discourse could be reasonably understood in the African traditional context if the thinking that is salient in the African communitarian view of existence is properly understood. After considering the way in which human rights are guaranteed within an African communitarian framework, I give reasons why the quest for individualistic human rights in Afro-communitarian society could be considered to be an oxymoron. Overall, I seek to establish that an Afro-communitarian model is compatible with the quest for the universality of human rights.
Jonathan O. Chimakonam and Victor C. A. Nweke
We argue that Menkiti and Gyekye – the forerunners in Afro-communitarianism, to different extents both trivialise the notion of human rights. While Menkiti prioritises community and denies human rights, Gyekye who upholds human rights subsumes these to the community. We contend that both are however mistaken in their trivial conceptions of human rights. To clarify the confusion, we propose that the notion of rights in Afro-communitarianism can have two possible senses namely, rights as participatory and rights as entitlements and that the failure to recognise these senses was what led Menkiti to a fringed position and Gyekye to a difficult position. We then conclude that Afro-communitarianism, in both Menkiti and Gyekye harbours a certain notion of rights contrary to Menkiti’s assumption but it is not one that accommodates the idea of inalienability contrary to Gyekye’s suggestion.