While museums are perceived as institutions dedicated to the dissemination and exchange of culturally diverse knowledges, museum scholarship has been hampered by a lack of multilingual networks and publications necessary for the exchange of museological perspectives between different linguistic, regional, and national communities. At the same time, the museum decolonization movement, the move from monocultural to pluricultural societies, the political resurgence of cultural essentialism, escalating environmental deterioration, and the international impact of current migration crises—by both uniting and dividing peoples—have clarified the need for institutions to socially and intellectually engage with the increasingly complex global flows and disruptions of people and ideas.
Museums in the Age of Global Mobility, Mexico City, 7–9 June 2017
Gwyneira Isaac, Diana E. Marsh, Laura Osorio Sunnucks, and Anthony Shelton
Few scholars today question the binary relationship between imperialism and violence, and French historians are no exception. In recent years, a multitude of studies have appeared concerning the violence inherent in the conquest of the nineteenth-century Gallic empire, the maintenance and defense of the colonial system, and the decolonization process—massacres and torture during the Algerian War, for example. Such works often reflect Etienne Balibar’s definition of “structural violence”: an essential component of a repressive system, maintaining unequal social relations while defending “the interests, power positions, and forms of social domination.”1 This hegemony took various guises at different times throughout the history of French imperialism, operating in tandem with assaults on the indigènes (the term adopted by the authorities for natives). It could involve surveillance and intelligence gathering, security forces, and judicial-penal institutions employed to harass and control the colonized. Yet it also resulted from the forced pacification of native peoples (Alice Conklin refers to this policy as an “act of state-sanctioned violence”) and the imposition of the indigénat—the loose collection of rules that granted extraordinary police and disciplinary powers to the colonial administration, along with the imposition of forced labor and taxation.2 The ultimate defense of this system, and indeed its brutal apogee, emerged during the wars of decolonization, in which tens of thousands of the colonized were killed in Algeria and Indochina, while countless others were subjected to torture and incarceration.
Catholics and the Formation of Postcolonial Identity in Algeria
As French officials negotiated the terms of Algerian independence with the Provisional Government of the Republic of Algeria (GPRA) in 1961–62, among the issues discussed was the future of the Christian population. After colonial occupation and armed struggle, in which the defense of “Christian civilization” in Algeria had been a major ideological justification for French violence against the Algerian population, the future of Christianity in postcolonial Algeria was not self-evident. This article examines how European Catholics negotiated their position in post-independence Algeria. I demonstrate that Catholic attempts to “become Algerian” and decolonize the Church were intertwined with global religious politics, economic necessities, and colonial history. Yet their continued presence in Algeria demonstrates that the standard narratives of postcolonial rupture between the European and Algerian populations do not hold up, for, in the early years of post-independence Algeria, European Catholics played an active role in the construction of the postcolonial nation.
Evelyn Bernadette Ackerman Liberalism under Siege: The Political Thought of the French Doctrinaires by Aurelian Craiutu
Sudhir Hazareesingh Funerals, Politics, and Memory in Modern France, 1789-1996 by Avner Ben-Amos
Isabelle Merle Exile to Paradise: Savagery and Civilization in Paris and the South Pacific 1790-1900 by Alice Bullard
Jon Cowans Making Jazz French: Music and Modern Life in Interwar Paris by Jeffrey H. Jackson
Mary D. Lewis In the Aftermath of Genocide: Armenians and Jews in Twentieth-Century France by Maud S. Mandel
Sara B. Pritchard The Light-Green Society: Ecology and Technological Modernity in France, 1960-2000 by Michael Bess
Todd Shepard France and Algeria: A History of Decolonization and Transformation by Philip C. Naylor
Frank R. Baumgartner Party, Society, Government: Republican Democracy in France by David Hanley
Katherine Opello French Women in Politics: Writing Power, Paternal Legitimation and Maternal Legacies by Raylene L. Ramsey
Andrei S. Markovits Football in France: A Cultural History by Geoff Hare
Charles Cogan Qui a tué Daniel Pearl? by Bernard-Henri Lévy
Politics of Recognition and Myths of Race
At the time of this writing, the world is watching incredulously as terror and deprivation ravage the poorest citizens of New Orleans in the aftermath of Hurricane Katrina. The region’s middle class and elite fled the disaster, while federal authorities’ inaction resulted in starvation for those too poor to leave. Such callousness embodied in US civil society and state institutions has been made transparent to the world, illuminating the increasing class inequality that has evolved since the passage of the Civil Rights Act. In light of this conflation of racism and class inequality, this forum focuses on the ways that multi-cultural politics mystify such power relations with romantic recollections of popular resistance to racism in the post–World War II era: decolonization, the US civil rights movement, and the fall of apartheid in South Africa.
When compared to the extensive historiography on missionary activity, the anthropology of missions is a relative newcomer, emerging as such in the context of the recent critique of the colonial system. In view of the importance of historiographical literature in outlining the subject, on the one hand, and of the impact of the decolonization of the African continent on anthropology, on the other hand, my purposes in this essay are, firstly, to examine how the historiography of colonial America and of African colonialism has handled the subject of missions; secondly, to describe the role of missionary activity in the historiographical debate in the context of the crisis of colonialism; and, lastly, to analyze how post-colonial critique has given rise to a new anthropology of missions.
Lloyd Kramer The Post-Revolutionary Self: Politics and Psyche in France, 1750-1850 by Jan Goldstein
J.P. Daughton Divided Houses: Religion and Gender in Modern France by Caroline Ford
Joshua Cole The Invention of Decolonization: The Algerian War and the Remaking of France by Todd Shepard
Richard J. Golsan A Holocaust Controversy: The Treblinka Affair in Postwar France by Samuel Moyn
Goulven Boudic Intellectuels Communistes: Essai sur l’obéissance politique, « La Nouvelle critique », 1967-1980 by Frédérique Matonti
Michael Christofferson The Specter of Democracy by Dick Howard
Françoise Gollain Une sécurité d’emploi ou de formation by Paul Boccara
Benjamin Moodie Le deuxième âge de l’émancipation: La société, les femmes et l’emploi by Dominique Méda and Hélène Périvier
Sue Frohlick, Kristin Lozanski, Amy Speier, and Mimi Sheller
What mobilizes people to take up reproductive options, directions, and trajectories in ways that generate the possibilities and practices of mobilities? People’s desires for procreation or to resolve fertility challenges or partake in sperm donation, egg freezing, or surrogacy; the need for abortion services; and forced evacuation for childbirth care all involve movement. Reproductive aspirations, norms, and regulations move people’s bodies, as well as related technologies and bioproducts. At the same time, these corporeal, material, in/tangible mobilities of bodies, things, and ideas are also generative of reproductive imaginaries and practices. Reproduction is mobile and movement affects reproduction. Building from an interdisciplinary workshop on reproductive mobilities in Kelowna, Canada, this article aims to push the mobilities framework toward the edges of feminist, affect, queer, decolonizing, materialist, and nonrepresentational theories in thinking through both reproduction and movement.
Taking as its starting point the current debate over the significance of history in the National Curriculum for England, this article examines the place of the country's colonial past in its national culture of memory. In the context of debates about educational policy and the politics of memory concerning Britain's colonial heritage, the author focuses on the transmission and interpretation of this heritage via school history textbooks, which play a key role in the politics of memory. This medium offers insight into transformations of the country's colonial experience that have taken place since the end of the British Empire. School textbooks do not create and establish these transformations in isolation from other arenas of discourse about the culture of memory by reinventing the nation. Instead, they reflect, as part of the national culture of memory, the uncertainties and insecurities emerging from the end of empire and the decolonization of the British nation's historical narrative.
Exploring Conceptualizations of Decolonial Love in Settler States
In this article, I weave together connections between notions of decoloniality and love while considering implications for decolonial praxis by racialized people settled on Indigenous lands. Through a community-based research project exploring land and body sovereignty in settler contexts, I engaged with Indigenous and racialized girls, young women, 2-Spirit, and queer-identified young adults to create artwork and land-based expressions of resistance, resurgence, and wellbeing focusing on decolonial love. Building on literature from Indigenous, decolonizing, feminist, and post-colonial studies, I unpack the ways in which decolonial love is constructed and engaged in by young Indigenous and racialized people as they navigate experiences of racism, sexism, cultural assimilation, and other intersecting forms of marginalization inherent in colonial rule. I uphold these diverse perspectives as integral components in developing more nuanced and situated understandings of the power of decolonial love in the everyday lives of Indigenous and racialized young peoples and communities.