Debates about the legacy of colonialism in France are not new, but they have taken on new urgency in the wake of recent terrorist attacks. Responding to acts of religious and racial violence in 2005, 2010, and 2015 and beyond, the essays in this volume pit French ideals against government-sponsored revisionist decrees that have exacerbated tensions, complicated the process of establishing and recording national memory, and triggered divisive debates on what it means to identify as French. ...

This landmark collection by an international group of scholars and public intellectuals represents a major reassessment of French colonial culture and how it continues to inform thinking about history, memory, and identity. This reexamination of French colonial culture, provides the basis for a revised understanding of its cultural, political, and social legacy and its lasting impact on postcolonial immigration, the treatment of ethnic minorities, and national identity.

How do colonial histories matter to the urgencies and conditions of our current world? How have those histories so often been rendered as leftovers, as "legacies" of a dead past rather than as active and violating forces in the world today? With precision and clarity, Ann Laura Stoler argues that recognizing "colonial presence" may have as much to do with how the connections between colonial histories and the present are expected to look as it does with how they are expected to be. In ...

The French government's 2004 decision to ban Islamic headscarves and other religious signs from public schools puzzled many observers, both because it seemed to infringe needlessly on religious freedom, and because it was hailed by many in France as an answer to a surprisingly wide range of social ills, from violence against females in poor suburbs to anti-Semitism. Why the French Don't Like Headscarves explains why headscarves on schoolgirls caused such a furor, and why the furor...

Born in Martinique, Frantz Fanon (1925–61) trained as a psychiatrist in Lyon before taking up a post in colonial Algeria. He had already experienced racism as a volunteer in the Free French Army, in which he saw combat at the end of the Second World War. In Algeria, Fanon came into contact with the Front de Libération Nationale, whose ruthless struggle for independence was met with exceptional violence from the French forces. He identified closely with the liberation movement, and his poli...

This work treats the European political philosophy that has engendered the Nation-State concept -- considered to be the logical evolution of human history as a linear periodization into the Modern State. This Modern State concept is treated as the end of history in liberal democratic theory, in spite of it remaining a European phenomenon. Where it has been imposed beyond the European political culture it has provoked a plague of civil wars and occupations, such as in Palestine. In Europe i...

“Postcolonial theory” has become one of the key issues of scholarly debates worldwide; debates, so the author argues, which have become rather sterile and are characterized by a repetitive reworking of old hackneyed issues, focussing on cultural questions of language and identity in particular. Gradually, a gulf has emerged between Anglophone and Francophone thinking in this area. The author investigates the causes for the apparent stagnation that has overtaken much of the current debate a...

In the mid-nineteenth century, French colonial leaders in Algeria started southward into the Sahara, beginning a fifty-year period of violence. Lying in the shadow of the colonization of northern Algeria, which claimed the lives of over a million people, French empire in the Sahara sought power through physical force as it had elsewhere; yet violence in the Algerian Sahara followed a more complicated logic than the old argument that it was simply a way to get empire on the cheap**.**

The Canadian principle of reasonable accommodation demands that the cultural majority make certain concessions to the needs of minority groups if these concessions will not cause 'undue hardship.' This principle has caused much debate in Quebec, particularly over issues of language, Muslim head coverings, and religious symbols such as the kirpan (traditional Sikh dagger). In 2007, Quebec Premier Jean Charest commissioned historian and sociologist Gérard Bouchard and philosopher and politic...

In the Museum of Man offers new insight into the thorny relationship between science, society, and empire at the high-water mark of French imperialism and European racism. Alice L. Conklin takes us into the formative years of French anthropology and social theory between 1850 and 1900; then deep into the practice of anthropology, under the name of ethnology, both in Paris and in the empire before and especially after World War I; and finally, into the fate of the disciplin...

'Profound' The Sunday Times'Truly Significant' The Independent'Ambitious' The ConversationWhat does it mean to be white? Beyond just a skin colour, is it also a way of thinking? If so, how did it come about, and why?In this book, drawing on history, personal experience and activist literature, the former footballer and World Champion Lilian Thuram looks at the origins and workings of white thinking, how it divides us and how it has become ubiq...

The French state has long had a troubled relationship with its diverse Muslim populations. In Only Muslim, Naomi Davidson traces this turbulence to the 1920s and 1930s, when North Africans first immigrated to French cities in significant numbers. Drawing on police reports, architectural blueprints, posters, propaganda films, and documentation from metropolitan and colonial officials as well as anticolonial nationalists, she reveals the ways in which French politicians and ...