Building on Joan Scott's argument that the struggles of feminists since the Revolution have been rooted in the paradoxes of republican universalism, this article explores how two nineteenth-century feminists—Olympe Audouard and Hubertine Auclert—sought to escape the problem of sexual difference through engagement with the civilizing mission. They criticized the civilizing mission as chauvinistic and misogynistic to reveal how republican universalism had failed to address inequalities of both sex and race. They also proposed more inclusive forms of universalism: in her writing on Turkey, Audouard advocated cosmopolitanism, in which all peoples, regardless of race or sex, could contribute to civilization, while Auclert, in her writing on Algeria, supported assimilation as a way to endow both French women and Arabs with the rights of French men. Yet their versions of universalism were no less paradoxical than republican universalism. Through cosmopolitanism and assimilation, they invoked new others and worked strategically to displace sexual difference with racial, national, and religious difference.
Olympe Audouard, Hubertine Auclert, and the Gender Politics of the Civilizing Mission
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.
Utopia, Critique, and Muslim Role Models in Secular France
Jeanette S. Jouili
This article examines the work and public reception of two, outspokenly Muslim, French rap artists. While both promote similar visions of a cosmopolitan French nation inclusive of its racial and religious (in particular Muslim) minorities, they express very different kinds of affective attachments to the French nation. I show that it is these affective attachments rather than their piety that explains their different reception within France?s media and political landscape. My claim in this article is that while secularity can be considered to be more lenient than often expected towards religion, it does not show the same flexibility towards the political commitments that go along. Thus, the legitimate secular subject, especially when of immigrant and Muslim background, must be loyal to the nation-state and display the corresponding affective structures.
Upper Class and How They Got There . 1 He defines the bobo as a cosmopolitan, upper-middle-class individual who espouses liberal politics (especially with regard to social and environmental issues) and eschews conspicuous consumption, spending large
A Comedic Film between History and Memory
Palestinian nationalism. The latter manifested itself in the 1970 Jordan airplane hijackings and the 1972 Munich Summer Olympics massacre. In Rabbi Jacob , the Arab is linked to violence without religious heritage. Slimane is secular and cosmopolitan. He
Entre enjeux locaux et perspective globale
’Ancien Régime, on pourra consulter Simon Burrows : « The Cosmopolitan Press, 1760–1815 », in Press, Politics and the Public Sphere in Europe and North America (1760–1820) , dir. Barker et Burrows, 23–45 ; ainsi que Denis Reynaud et Chantal Thomas, dir., La
Writing History and the Social Sciences with Ivan Jablonka
-narrator in constructing a narrative of the past proves to be an integral part of the knowledge that is to be gained and transmitted. Indeed, the preparation and consumption of this particular Moroccan dish highlight the contemporary cosmopolitan context that
John Gillespie, Kyle Shuttleworth, Nik Farrell Fox, and Mike Neary
before Barnes's translation in 1956 – underlined the intellectual cosmopolitanism of academic philosophy at the time, with various assessments published by major philosophers such as A. J. Ayer, Stuart Hampshire and Alasdair Macintyre dismissing his
Owen White and Elizabeth Heath
and History 53, 4 (2011): 971–996; Laura Ann Twagira, “‘Robot Farmers’ and Cosmopolitan Workers: Technological Masculinity and Agricultural Development in the French Soudan (Mali), 1945–1968,” Gender and History 26, 3 (2014): 459–477. 29 On banks
Richard Ivan Jobs, Judith Surkis, Laura Lee Downs, Nimisha Barton, and Kimberly A. Arkin
nostalgia. It is driven by a sense of urgency in the present. It opens up a different way of under-standing Bathily’s story: not as a confirmation of the assimilatory powers of the French postimperial nation-state, but as the live promise of a cosmopolitan