In B. A. Picard’s 1803 novel Le Retour d’un émigré , Sophie, the daughter of an émigré of the French Revolution, visits the greenhouse on her father’s estate, which has been sold to a family friend. There, she approaches two large orange trees that
The Émigré Novel, Nostalgia, and National Identity, 1797–1815
Mary Ashburn Miller
Gustave Hervé and the Great War
Michael B. Loughlin
In The Banquet Years , a fascinating account of the Parisian avant-garde, Roger Shattuck focuses on several iconoclastic artists, even though they were never considered leading figures. 1 A similar opportunity regarding French political avant
Léaud drew upon their knowledge of ancient ruins when describing what left many observers speechless with horror or despair. Like their literary counterparts, photographers too had mental reference to classical French landscapes, engravings of Roman
Claude Langlois's work on the French Revolution captures the experience of ordinary people in the country as a whole. Against an interpretation that sees the Revolution as resulting in a secular, modernized France, he emphasizes the ambiguity and uncertainties of the outcome. He is above all interested in assessing the impact of the Revolution on the Church. Although the Revolution had a profound impact on the personnel, landscape, finances, and politics of the Church, the Concordat created the conditions for recovery. There were restorations in pastoral care and practices but in addition, there were also ruptures, especially in the long term. Alongside a nineteenth century of unexpected piety, there were also regions and groups of low practice and indifference. The article also discusses Langlois's contributions to the political history of the coup of 1799, and to population studies.
Regional Identity, Royal Imaginary, and Holy Women
Claude Langlois’s work points the way out of a long-standing whiggish view, not only of French, but also European historiography. If Western Civ textbooks or respectable general histories reflect the consensus of the profession, it is still easy to find themes of progress toward equality, secularism, and modernity. Such themes are defensible, of course, but they are one-sided. They omit a lot, like the experiences of those left out of the march of progress, of religious institutions, and of unintended victims of revolution and civil war. A more sophisticated rendering would be more satisfactory since it would emphasize resistance, the apparently marginal, and the richness of historical experience. It would replace assumptions about inevitable outcomes with a greater awareness of contingency. Claude Langlois’s work on women, religion, and the French Revolution illustrates how such a complicated history might look.
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
Catholics and republican socialists were already on opposing sides of the culture war that divided France at the end of the nineteenth century. A second and deeper conflict, however, complicated their relationship. The once uneasy rapport between
The Founding Generation of the Jeunesse ouvrière chrétienne féminine
W. Brian Newsome
In 1928 a group of young Parisian working women, guided by Father Georges Guérin, established a Catholic youth group called the Jeunesse ouvrière chrétienne féminine. This study examines the ideas of the founding generation of the so-called Jocists on women and the home; the ways in which these conceptions were rooted in religious assumptions about women and domestic space; the evolution of these positions through the Ligue ouvrière chrétienne féminine and the Mouvement populaire des familles (adult organizations that evolved from the youth group); and the effect of these ideas on the shape of domestic space in France. From this investigation emerges a portrait of conflicted individuals and organizations advocating ideas that were sometimes conservative, sometimes liberal, often contradictory, but all rooted in Catholic social doctrine. This story enriches our understanding of the Catholic Left, of which these associations became an integral part, and the impact that these groups had on France.
Jennifer Anne Boittin, Christina Firpo, and Emily Musil Church
This article looks at French Indochina, metropolitan France, and French West Africa from 1914 through 1946 to illustrate specific ways in which French colonial authority operated across the French empire. We look at how colonized people challenged the complex formal and informal hierarchies of race, class, and gender that French administrators and colonizers sought to impose upon them. We argue that both the French imperial prerogatives and colonized peoples' responses to them are revealed through directly comparing and contrasting various locales across the empire. Our case studies explore interracial families and single white women seeking compensation from the French in Indochina, black men de ning their masculinity, and Africans debating women's suffrage rights.
An Overdue Tribute
Dale K. Van Kley
Robert R. Palmer wrote his first book, Catholics and Unbelievers in Eighteenth Century France, under the influence of his mentor at Cornell University, Carl L. Becker. Whereas Becker had claimed that the "enlightened" French philosophes were more indebted to Christianity than they recognized, Palmer argued that French Catholic apologists in the eighteenth century were also more "enlightened" than they knew. The two theses are complementary sides of Becker's wider point that beneath an intellectual debate in the public sphere there lay certain shared assumptions that make discussion possible, or what Alfred Whitehead had called a common "climate of opinion." Devoted to the subsequent historiography of Palmer's subject, this article argues that although research has since vindicated aspects of Palmer's portrait of French "enlightened" Jesuits, it has also altered Palmer's picture of French Jansenists as being globally unenlightened. This development in historiography enlarges Palmer's own notion of a "climate of opinion," while challenging the coherence of recent notions of a single "Catholic Enlightenment."