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Rethinking France’s “Memory Wars”

Harki Collective Memories, 2003–2010

Laura Jeanne Sims

Harkis, however, challenges basic features of the “memory wars” paradigm and shows the limitations of using it to interpret memory conflicts. The war metaphor presents these conflicts as battles between monolithic identity groups—Pieds-Noirs, Harkis

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By Sentiment and By Status

Remembering and Forgetting Crémieux during the Franco-Algerian War

Jessica Hammerman

. Since the nineteenth century, Europeans who settled in French Algeria—later referred to as pieds noirs —did not see Jews as a part of their vision for French Algeria. 1 As for Muslims, they were, as Claire Eldridge has put it, “inconsequential shadows

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Two Patterns of Modernization

An Analysis of the Ethnic Issue in Israel

Shlomo Fischer

Israélite Universelle and other educational networks ( Laskier 1983: 235–254 ), and the Jews tried to identify politically and culturally not with the local European colonizers, the anti-Semitic pieds noirs , but with the mother country of France ( Abitbol

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The Rhizomatic Algerian Revolution in Three Twenty-First- Century Transnational Documentaries

Algérie tours, détours (2006), La Chine est encore loin (2009), Fidaï (2012)

Nicole Beth Wallenbrock

less chronological than experiential for children, and yet the filmed testimonies of war participants, and the film’s anchor, a schoolhouse, where indigenous Algerian children were educated alongside pied-noir students, enables the public to see a

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The State of Emergency at Home

House Arrests, House Searches, and Intimacies in France

Flora Hergon

” (Ahmed); “We say ‘Muslims, Muslims,’ but my favorite volunteer [in her organization] is gay, Jewish and pied noir , right!” (Juliette). These different sentences illustrate the anticipation of an amalgam between being a Muslim and being perceived as

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An Indochinese Vichy Syndrome?

Remembering and Forgetting World War II Indochina

M. Kathryn Edwards and Eric Jennings

-imagining the colonial project. Much like pied-noir narratives of colonial Algeria, the vision presented of French Indochina 98 is one of harmony and progress achieved under French tutelage, brought to a premature end by the “fascist” Japanese and the

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Book Reviews

Naomi J. Andrews, Simon Jackson, Jessica Wardhaugh, Shannon Fogg, Jessica Lynne Pearson, Elizabeth Campbell, Laura Levine Frader, Joshua Cole, Elizabeth A. Foster, and Owen White

moderating figure against Christian activists urging a bolder public stance, though in the view of a much larger number of pieds-noirs he deserved his nickname “Mohamed Duval.” Eventually, progressive Christian institutions like the Centres sociaux became

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A “Capital of Hope and Disappointments”

North African Families in Marseille Shantytowns and Social Housing

Dustin Alan Harris

-Africains,” 5-52, here 18–21, 37–40. 49 Several good studies explore the effects of the exodus from Algeria in 1962, including Jean-Jacques Jordi, De l'exode a l'exil: rapatriés et Pieds-Noirs en France: L'example marseillais, 1954–1962 (Paris: L

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The Whiteness of French Food

Law, Race, and Eating Culture in France

Mathilde Cohen

embodiment of France's post-colonial multicultural predicament.” 46 Known in France since at least the sixteenth century, 47 industrialized couscous entered the mass market after Algerian independence in 1962 when “ pied-noir owned companies relocated to

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Book Reviews

Aaron Freundschuh, Jonah D. Levy, Patricia Lorcin, Alexis Spire, Steven Zdatny, Caroline Ford, Minayo Nasiali, George Ross, William Poulin-Deltour, and Kathryn Kleppinger

perversion. This gendered vision of the nation was pervasive during the interwar period, and, of course, during Vichy. Shepard thus takes issue with the view of some scholars that racism was only brought to the metropole by Pieds-Noirs and the OAS in the wake