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Patricia Mainardi

the metal stereotype, the exact replica used for printing. Since many stereotypes could be cast from the original plate, numerous presses could churn out identical pages. 4 The use of stereotypes and the development of mechanized steam-driven presses

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“Racism Is Not An Opinion”

Muslim Responses to Pegida and Islamophobia in Germany

Karolin Machtans

what one seeks to combat: namely, the stereotype of a monolithic and static entity that Muslims in Germany do not in fact represent. Moreover, the perceived need to speak with one voice might silence necessary debates among the different Islamic

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What Was So Funny about Les Aventures de Rabbi Jacob (1973)

A Comedic Film between History and Memory

Michael Mulvey

French bourgeois. As Rabine noted, Pivert was himself a stereotype. The Mythical Bourgeois The film historian Jean-Pierre Jeancolas lamented that the cinematic season of 1973–1974 confirmed one truth about French cinema: comedy was “a dead genre.” 36 The

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Tyler Stovall

Tzvetan Todorov, On Human Diversity: Nationalism, Racism, and Exoticism in French Thought (Cambridge, MA: Harvard University Press, 1993)

Sue Peabody, “There Are No Slaves in France”: The Political Culture of Race and Slavery in the Ancien Régime (New York and Oxford: Oxford University Press, 1996)

Patricia M. E. Lorcin, Imperial Identities: Stereotyping, Prejudice and Race in Colonial Algeria (London and New York: I.B. Tauris, 1995)

Maxim Silverman, Deconstructing the Nation: Immigration, Racism and Citizenship in Modern France (London and New York: Routledge, 1992)

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Photography, Identity, and Migration

Controlling Colonial Migrants in Interwar France and Senegal

Johann Le Guelte

This article examines the politics of interwar colonial identification practices put into place by the French colonial state in order to curtail the mobility of colonial (im)migrants. I argue that photography was used as a tool of imperial control in both French West Africa (AOF) and metropolitan France, since colonial men’s inability to provide the required photographic portraits often prevented them from moving around the empire. In response, colonial subjects appropriated photography in alternative ways to subvert these administrative restrictions. Moreover, they took advantage of metropolitan racial stereotypes to contest Western identification practices.

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Sarah Townsend, Anna J. Willow, Emily Stokes-Rees, Katherine Hayes, Peter C. Little, Timothy Murtha, Kristen Krumhardt, Thomas Hendricks, Stephanie Friede, Peter Benson, and Gregorio Ortiz

ANDERSON, E. N., Caring for Place: Ecology, Ideology, and Emotion in Traditional Landscape Management

ÁRNASON, Arnar, Nicolas ELLISON, Jo VERHUNST, and Andrew WHITEHOUSE, eds., Landscapes Beyond Land: Routes, Aesthetics, Narratives

BARNARD, Timothy P., ed., Nature Contained: Environmental Histories of Singapore

BARTHEL-BOUCHIER, Diane, Cultural Heritage and the Challenge of Sustainability

FOOTE, Stephanie and Elizabeth MAZZOLINI, eds., Histories of the Dustheap: Waste, Material Cultures, Social Justice

HAKANSSON, Thomas N. and Mats WIDGREN, eds., Landesque Capital: The Historical Ecology of Enduring Landscape Modifications

PERLMUTTER, David and Robert ROTHSTEIN, The Challenge of Climate Change: Which Way Now?

RUPP, Stephanie, Forests of Belonging: Identities, Ethnicities, and Stereotypes in the Congo River Basin

SODIKOFF, Genese Marie, ed., The Anthropology of Extinction: Essays on Culture and Species Death

SWANSON, Drew A., A Golden Weed: Tobacco and Environment in the Piedmont South

WILBER, Tom, Under the Surface: Fracking, Fortunes, and the Fate of the Marcellus Shale

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Nathalie Etoke

This essay is an intimate account of my encounter with Aimé Césaire. I first met him in high school. I was seventeen years old, and I had never read any work comparable to his Notebook of a Return to the Native Land. That book left me confused. The more I read the less I understood. A student in lettres modernes at Université Charles De Gaulle, I became tormented by identity issues. My years in France introduced me to racism, to an other who observed me without seeing me—between us centuries of violence, stereotypes, misunderstanding, unrequited love, unresolved conflict, unshared suffering. How do you get rid of the cutting glance that murders the Promise of Tomorrow? Césaire gave me an answer to that question.

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French E-Managers

A Generation in the Making

Mette Zølner

In the spring of 2000, the Financial Times eagerly predicted that the world would be piloted by a new global generation of managers who, having been educated at business schools, share similar ideas and values.1 To this generation belong managers in start-up companies that provide goods and services online. These e-managers work with and on the Internet, which reaches worldwide instantly and redefines our concepts of time and place. Since emanagers have the whole world as their “playground,” they are likely to replace traditional nation-based feelings of belonging with new values and identities. French magazines went even further than the Financial Times, stating that since e-managers speak English and have adopted the American way of doing business, they would eventually Americanize French society.2 Or, rather, e-managers would turn France into a society that mirrored the stereotypes of American society that have been prevalent in France.

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The Other French Exception

Virtuous Racism and the War of the Sexes in Postcolonial France

Nacira Guénif-Souilamas

Twentieth-century France invented for itself an "exception" that successfully preserved the French culture industry. Postcolonial France is experiencing another "French exception" that renders a "virtuous racism" commonplace and legitimates the discrimination that expresses this racism by identifying the undesirable "new French" as scapegoat figures. Four gender-specific stereotypes strengthen the belief that there is a form of sexism exclusive to the segregated neighborhoods of the suburbs that are inhabited primarily by French people of immigrant and colonial descent. Associated with the central figure of the garçon arabe are the beurette, the veiled Muslim French woman, and the secular Muslim. The article argues that the model of abstract, universalist France has become one of a fundamentalist republicanism that plays diverse expressions of otherness and singular identities off of one another in order to preserve a soft regime of oppression.

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Nicole Abravanel

Abstract

Cet article se concentre sur le rÔle de la spatialité dans le monde des Juifs de Méditerranée orientale, qui est configuré comme un espace en réseaux. À travers le dissensusdes réceptions d’un ouvrage paru en 1925 (Joseph Pérez d’A. Navon) est mis en avant le fait que la spatialité doive être étudiée conjointement et comparativement tant du point de vue de l’observateur, que de l’observé, de façon à se départir de stéréotypes préconstruits relevantde l’opposition Orient/Occident. La parution de Joseph Pérez fut concomitante d’unegrande vogue littéraire exotique et orientaliste. Elle construisit l’image d’un juif “oriental,” qui se présente donc comme le refl et de cette opposition. L’étude du positionnement depersonnages tant chez A. Navon que dans la grande oeuvre d’Albert Cohen révèle la strate sous-jacente d’un espace articulé diffèremment tant au plan des représentations que del’espace effectif de circulation transterritoriale des acteurs sépharades.