In this article, we propose a definition of the elusive "French model" of societal success and explore its usefulness for understanding the forces shaping France's future. This model, we suggest, remains "statist-republicanist": its democracy revolves around the idea of republicanism, while its economy continues to rely heavily on market regulation and public intervention. We assess France's model of societal success, which requires exploring the country's long-term assets and liabilities for human development. We argue, first of all, that France relies on a combination of a high fertility rate, an excellent health care system, a low level of income inequalities, and "de-carbonized growth"; second, that it continues to have a major liability, namely, a shadow French model of cultural membership that sustains segregation and discrimination; and third, that it experiences an important decoupling between its profound socio-economic transformations, on the one hand, and its political discourse and representations of the polity, on the other.
Assessing France as a Model of Societal Success
Éloi Laurent and Michèle Lamont
Sartre's thoughts on the eighteenth century are ambiguous and schematic at best but they do contain an interesting analysis of materialism that continues from this period through to the early 1940s. Even though Sartre refers to the eighteenth-century as a paradise soon-to-be lost, it is argued here that his condemnation of atomistic materialism as it was conceived during this period is directly linked to his rejection of the dialectical materialism of the Communist Party and bourgeois ideology. This article examines the relationship between these different modes of thought and seeks to demonstrate how Sartre's take on the eighteenth century provided a stern warning to the communists about the pitfalls associated with basing a revolution on materialist doctrine.
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.
L'Effort indochinois and Autonomy in a Global Context, 1936–1939
M. Kathryn Edwards
toppling the monarchy. 18 In 1913, Prince Cường Để wrote from his Japanese exile to Governor General Albert Sarraut, urging him to implement a more compassionate colonial program. He cited the British relationship with Canada and Australia as a model, a
Alexis de Tocqueville's Comparative Views on Women and Marriage in France and the United States
Jean Elisabeth Pedersen
future in democratic society, and a paradoxical figure in the history of debates over the so-called “Gallic singularity” who ultimately argued that the American sex/gender system could provide a better model for women in a democracy than the French one
EU Founders and Social Policy
The founders of European integration had to make momentous choices that have since deeply marked the EU. They decided to focus their efforts on market-building, hypothesizing that economic interdependency would lead in time to “spillover“ beyond the new Europe's original mandates, a decision that left many key dimensions of national sovereignty outside the mandate of integration. One of these dimensions was social policy, roughly defined as the welfare state and labor relations. This division between what the EU could and could not do has lasted, with limited exceptions, to the present. Market integration over time, however, indirectly shifted the ground under national social models, sometimes imposing adjustments that have worked against the legitimacy of Europeanization. More recently the EU, concerned about the need for social policy reform to confront globalization, has attempted to coordinate national social model change by “soft power“ methods. These methods, by and large, have not been effective. This essay will discuss the consequences of the founders' choices historically.
Cultural anthropology in France continues to bear the influence of a colonial-era distinction between “modern” societies with a high degree of social differentiation (and marked by rapid social change) and ostensibly socially homogeneous and change-resistant “traditional” ones. The history of key institutions (museums and research institutes) bears witness to this, as does recent scholarship centered on “the contemporary” that reworks earlier models and concepts and applies them to a world increasingly marked by transnational circulation and globalization. Anthropology at the Crossroads describes the evolution of a national tradition of scholarship, changes to its institutional status, and the models, concepts, and critical perspectives of anthropologists currently revisiting and reworking the foundations of the discipline in France.
Lloyd Kramer Liberal Values: Benjamin Constant and the Politics of Religion by Helena Rosenblatt
Paul V. Dutton Breadwinners and Citizens: Gender in the Making of the French Social Model by Laura Levine Frader
Paul Jankowski The Hunt for Nazi Spies: Fighting Espionage in Vichy France by Simon Kitson
Lynne Taylor The Politics of Everyday Life in Vichy France: Foreigners, Undesirables, and Strangers by Shannon Fogg
Rodney Benson Turning on the Mind: French Philosophers on Television by Tamara Chaplin
Elisa Camiscioli La Condition noire: Essai sur une minorité française by Pap Ndiaye
Susan Carol Rogers The Life of Property: House, Family and Inheritance in Bearn, South-West France by Timothy Jenkins
Antidiscrimination Policy in France
Alec G. Hargreaves
Since the Left returned to power in 1997, there have been remarkable changes in the debate over the “integration” of immigrant minorities in France. After a long period in which political elites emphasized the challenges associated with minority ethnic cultures and social disadvantage, the spotlight has shifted to the blockages arising from racial discrimination by members of the majority ethnic population. No less remarkably, there has been a significant abatement in the demonization of so-called Anglo-Saxon approaches to the management of ethnic relations, habitually branded by politicians and civil servants as the antithesis of France’s “républicain” model of integration.
The 1920s Beauty Contest in France and America
This article examines the beauty contest as a cultural register for shifting definitions of femininity in the 1920s. It focuses on the photographic beauty competition, the “Miss“ pageant, and the film Prix de Beauté, to show how beauty contests in France and the United States engendered transnational debates about feminine beauty, identity, and visibility. It asks how, as valueladen cultural enterprises and as popular commercial entertainments, these events fashioned models of modern womanhood that were simultaneously respectable and risqué; national and international; ordinary and exceptional.