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Danna Agmon's gripping microhistory is a vivid guide to the "Nayiniyappa Affair" in the French colony of Pondicherry, India. The surprising and shifting fates of Nayiniyappa and his family form the basis of this story of global mobilization, which is replete with merchants, missionaries, local brokers, government administrators, and even the French royal family. Agmon's compelling account draws readers into the social, economic, religious, and political interactions that defined the European colonial experience in India and elsewhere. Her portrayal of imperial sovereignty in France's colonies as it played out in the life of one beleaguered family allows readers to witness interactions between colonial officials and locals. Thanks to generous funding from Virginia Tech and its participation in TOME, the ebook editions of this book are available as Open Access volumes from Cornell Open (cornellpress.cornell.edu/cornell-open) and other repositories.
Bridging the gap between postcolonial theory and nineteenth-century literary studies, The Colonial Comedy renews our vision of key authors of realist canon, including Balzac, Flaubert, Zola and Maupassant.
Nineteenth-century French writers and travelers imagined Muslim colonies in North Africa to be realms of savage violence, lurid sexuality, and primitive madness. Colonial Madness traces the genealogy and development of this idea from the beginnings of colonial expansion to the present, revealing the ways in which psychiatry has been at once a weapon in the arsenal of colonial racism, an innovative branch of medical science, and a mechanism for negotiating the meaning of difference for republican citizenship. Drawing from extensive archival research and fieldwork in France and North Africa, Richard Keller offers much more than a history of colonial psychology. Colonial Madness explores the notion of what French thinkers saw as an inherent mental, intellectual, and behavioral rift marked by the Mediterranean, as well as the idea of the colonies as an experimental space freed from the limitations of metropolitan society and reason. These ideas have modern relevance, Keller argues, reflected in French thought about race and debates over immigration and France’s postcolonial legacy.
This book applies the growing theoretical field of hauntology to a body of literature which has previously been examined through the lenses of Orientalism and exoticism. Through a chronological study and close readings of the writings of Théophile Gautier, Eugène Fromentin, Gustave Flaubert, and Pierre Loti, the project identifies haunting echoes within the texts which demonstrate an ambivalence of attitudes towards colonialism and which undermine any claim towards a monolithic imperialist French ideology. Whereas hauntological theory has be used to illuminate literature from the Francophone post-colonial period, it has not yet been applied to texts produced during the French colonial period. The originality of this project thus lies in the application of Derridean hauntological theory to works from an earlier period, each of which in one way or another addresses the theme of colonial violence. By revisiting four classic works of colonial Orientalism with haunting as a principal theme, this analysis provides a critical witnessing of France’s violent colonization of Algeria that demonstrates France’s latent anxieties about the colonial project at the time.
Vietnam and the Colonial Condition of French Literature explores an aspect of modern French literature that has been consistently overlooked in literary histories: the relationship between the colonies—their cultures, languages, and people—and formal shifts in French literary production. Starting from the premise that neither cultural identity nor cultural production can be pure or homogenous, Leslie Barnes initiates a new discourse on the French literary canon by examining the work of three iconic French writers with personal connections to Vietnam: André Malraux, Marguerite Duras, and Linda Lê. In a thorough investigation of the authors’ linguistic, metaphysical, and textual experiences of colonialism, Barnes articulates a new way of reading French literature: not as an inward-looking, homogenous, monolingual tradition, but rather as a tradition of intersecting and interdependent peoples, cultures, and experiences. One of the few books to focus on Vietnam’s position within francophone literary scholarship, Barnes challenges traditional concepts of French cultural identity and offers a new perspective on canonicity and the division between “French” and “francophone” literature.
Violence was prominent in France?s conquest of a colonial empire, and the use of force was integral to its control and regulation of colonial territories. What, if anything, made such violence distinctly colonial? And how did its practitioners justify or explain it? These are issues at the heart of The French Colonial Mind: Violence, Military Encounters, and Colonialism. The second of two linked volumes, this book brings together prominent scholars of French colonial history to explore the many ways in which brutality and killing became central to the French experience and management of empire. Sometimes concealed or denied, at other times highly publicized and even celebrated, French violence was so widespread that it was in some ways constitutive of colonial identity. Yet such violence was also destructive: destabilizing for its practitioners and lethal or otherwise devastating for its victims. The manifestations of violence in the minds and actions of imperialists are investigated here in essays that move from the conquest of Algeria in the 1830s to the disintegration of France?s empire after World War II. The authors engage a broad spectrum of topics, ranging from the violence of first colonial encounters to conflicts of decolonization. Each considers not only the forms and extent of colonial violence but also its dire effects on perpetrators and victims. Together, their essays provide the clearest picture yet of the workings of violence in French imperialist thought.
Volume 1: What made France into an imperialist nation, ruler of a global empire with millions of dependent subjects overseas? Historians have sought answers to this question in the nation's political situation at home and abroad, its socioeconomic circumstances, and its international ambitions. But all these motivating factors depended on other, less tangible forces, namely, the prevailing attitudes of the day and their influence among those charged with acquiring or administering a colonial empire. The French Colonial Mind explores these mind-sets to illuminate the nature of French imperialism. The first of two linked volumes, this book brings together fifteen leading scholars of French colonial history to investigate the origins and outcomes of imperialist ideas among France's most influential "empire-makers." Considering French colonial experiences in Africa and Southeast Asia, the authors identify the processes that made Frenchmen and women into ardent imperialists. By focusing on attitudes, presumptions, and prejudices, these essays connect the derivation of ideas about empire, colonized peoples, and concepts of civilization with the forms and practices of French imperialism in the nineteenth and twentieth centuries. The contributors to The French Colonial Mind place the formation and the derivation of colonialist thinking at the heart of this history of imperialism. Volume 2: Violence was prominent in France's conquest of a colonial empire, and the use of force was integral to its control and regulation of colonial territories. What, if anything, made such violence distinctly colonial? And how did its practitioners justify or explain it? These are issues at the heart of The French Colonial Mind: Violence, Military Encounters, and Colonialism. The second of two linked volumes, this book brings together prominent scholars of French colonial history to explore the many ways in which brutality and killing became central to the French experience and management of empire. Sometimes concealed or denied, at other times highly publicized and even celebrated, French violence was so widespread that it was in some ways constitutive of colonial identity. Yet such violence was also destructive: destabilizing for its practitioners and lethal or otherwise devastating for its victims. The manifestations of violence in the minds and actions of imperialists are investigated here in essays that move from the conquest of Algeria in the 1830s to the disintegration of France's empire after World War II. The authors engage a broad spectrum of topics, ranging from the violence of first colonial encounters to conflicts of decolonization. Each considers not only the forms and extent of colonial violence but also its dire effects on perpetrators and victims. Together, their essays provide the clearest picture yet of the workings of violence in French imperialist thought.
Taking a fresh look at the first two centuries of French colonialism in the Americas, this book answers the long-standing question of how and how well Indigenous Americans and the Europeans who arrived on their shores communicated with each other. French explorers and colonists in the sixteenth century noticed that Indigenous peoples from Brazil to Canada used signs to communicate. The French, in response, quickly embraced the nonverbal as a means to overcome cultural and language barriers. Celine Carayon's close examination of their accounts enables her to recover these sophisticated Native practices of embodied expressions. In a colonial world where communication and trust were essential but complicated by a multitude of languages, intimate and sensory expressions ensured that French colonists and Indigenous peoples understood each other well. Understanding, in turn, bred both genuine personal bonds and violent antagonisms. As Carayon demonstrates, nonverbal communication shaped Indigenous responses and resistance to colonial pressures across the Americas just as it fueled the imperial French imagination. Challenging the notion of colonial America as a site of misunderstandings and insurmountable cultural clashes, Carayon shows that Natives and newcomers used nonverbal means to build relationships before the rise of linguistic fluency--and, crucially, well afterward.