Moses Durkheim (1805–1896) was a rabbi in Epinal, Lorraine, and was then appointed Chief Rabbi of the Vosges and of the Haute-Marne regions. His son Emile David (born in Epinal in 1858 and died in Fontainebleau in 1917) left home to prepare his entrance to the Ecole normale supérieure de Paris. He was to become one of the pillars of French and European culture.
Durkheim and Mauss
Elizabeth C. Macknight
’s founder, gave a speech in which he recounted the advice of his friend, “a monk with missionary zeal,” who in the late 1870s had discussed with him the republicans’ rising political power in France. The monk told Antoine: “There are three things that one
Gayle K. Brunelle and Annette Finley-Croswhite, Murder in the Metro: Laetitia Toureaux and the Cagoule in 1930s France (Baton Rouge: Louisiana State University Press, 2010).
Whereas Yiddish flourished in France in the immediate post-war period, partly due to the influx of survivors from Poland and Lithuania, the failure to ensure transmission of Yiddish to the following generation led to a decline. From the 1970s a number of significant academic institutions and programmes were created and the Bibliotheque Medem became a centre of documentation and acquired the bibliographic collections of libraries that had closed. In 2002 the Maison de la Culture Yiddish-Bibliotheque Medem (MCY) was established with the task not only of preservation but also of creating cultural opportunities through projects including publications, adult and children's education, and through encouraging the use of the spoken language.
This essay examines representations of Jacqueline Kennedy's French connections in American and French popular media and in accounts of the Kennedy presidency to assert her significance in French-American relations and in United States foreign relations broadly construed to include, in Kristin Hoganson's words, “imaginative engagement with peoples“ of other nations and cultures. While biographers routinely acknowledge French influences in Mrs. Kennedy's life and in her practices as first lady, this study focuses on them in depth, notably the undergraduate junior year she spent studying in France in 1949-50 that consolidated her knowledge and appreciation of all things French, and cultivated her interest in other cultures generally. As first lady, she was uniquely positioned to perform these qualities on an international stage. This deployment of Frenchness enhanced her own and JFK's popularity at home and abroad, and suggested a more cosmopolitan way of being American at the height of the Cold War.
Michael Sutton, France and the Construction of Europe 1944–2007 (Oxford: Berghahn, 2007).
Tilo Schabert, How World Politics is Made: France and the Reunification of Germany, trans. John Tyler Tuttle (Columbia: University of Missouri Press, 2009).
Frédéric Bozo, Mitterrand, the End of the Cold War and German Unification, trans. Susan Emanuel (Oxford: Berghahn, 2009).
Harki Collective Memories, 2003–2010
Laura Jeanne Sims
On 23 February 2005, the National Assembly ignited controversy when it passed a law defending France’s colonial past. * The polemic centered on Article 4 of the law, which stipulated that school curricula would “acknowledge in particular the
The interwar years have been characterized as a “watershed” in the history of French Catholicism,1 and it is not hard to see why. The Church had experienced the first decades of the Third Republic as a time of trial and persecution. World War I, however, gave believers reason to look forward to a brighter future. The republican establishment had welcomed the political representatives of Catholic opinion into the Union sacrée. The distress of soldiers and war widows had nourished a revival of popular faith.2 With the return of peace, the Catholic laity plunged into an associational activism of unprecedented proportions. The vaulting edifice of voluntary bodies they constructed reenergized the faith and at the same articulated a Catholic countervision of the proper constitution of la cité.
From Flaubert to Sartre
Based on the notion of legal responsibility, the article establishes a connection between the social conditions of production of literature and the ethical principles that founded the commitment of writers as intellectuals in France from the nineteenth century to the post-World War II period. While the penal responsibility of the author is imbued with a belief in the power of words, the trials were in turn often the occasion for writers like Flaubert and Baudelaire to define their own ethics of responsibility against the values of conventional morality and political conformity through which their work was liable to condemnation. Articulating these ethical principles affirmed the writer's independence from political and religious authorities and contributed to the emergence of an autonomous literary field, as defined by Pierre Bourdieu. The figure of the writer as a public intellectual best embodied by Zola and Sartre emerged on the basis of this code of ethics.
The Deteriorating Image of the United States, 2000-2004
What do the French think of Americans and the United States? This is a grand question whose answer reveals a crucial dimension of the current tension in Franco-American relations. It is also a question that can be answered reasonably well. Transatlantic troubles have stirred interest in ascertaining the state of public opinion. The result is an extraordinary number of comprehensive surveys conducted over the last five years. The US Department of State, for example, has systematically monitored French attitudes. So have many French and American polling agencies like SOFRES, CSA, and the Pew Center. Foundations like the French-American Foundation and the German Marshall Fund of the US have also sponsored research. Between fifteen and twenty thousand Frenchmen and women have recorded their opinion in such surveys. This evidence provides a unique opportunity for research into how the man- or woman-in-the-street views the United States.