Pub Date : 2023-10-02DOI: 10.1080/09639489.2023.2264217
Sinan Richards
Solange Adelola Faladé (1925–2004) was a French-Beninois doctor, anthropologist and psychoanalyst. The first woman Franco-African psychoanalyst in France, she founded her own psychoanalytical society, l’École freudienne, in 1983. The aim of this article is twofold: on the one hand, I introduce Faladé’s life and works, and on the other, I discuss her theory of multiracialism. I focus on Faladé’s activities with the Institut d’Ethno-Psychopathologie Africaine and her theory of race and racism from the early 1990s to highlight the crossover between Faladé’s orthodox Lacanianism and her radical anti-colonial scholarship. Beginning in May 1994, during a session of her seminar Autour de la Chose, Faladé interrupted her orthodox Lacanian teachings to discuss the psychoanalytical and racial implications of negotiations between Nelson Mandela and Frederik De Klerk, which inaugurated the beginning of the end of apartheid in South Africa, creating with it a multiracial state and democracy. As I will show, in Faladé’s theory, there is a demand for radical equality, and the lesson of respecting each other’s ways of enjoying differently, the respecter sa façon de jouir, is crucial in any psychoanalytic understanding of racism.
{"title":"A lesson for the world: Solange Faladé’s anti-colonial multiracialism <sup>1</sup>","authors":"Sinan Richards","doi":"10.1080/09639489.2023.2264217","DOIUrl":"https://doi.org/10.1080/09639489.2023.2264217","url":null,"abstract":"Solange Adelola Faladé (1925–2004) was a French-Beninois doctor, anthropologist and psychoanalyst. The first woman Franco-African psychoanalyst in France, she founded her own psychoanalytical society, l’École freudienne, in 1983. The aim of this article is twofold: on the one hand, I introduce Faladé’s life and works, and on the other, I discuss her theory of multiracialism. I focus on Faladé’s activities with the Institut d’Ethno-Psychopathologie Africaine and her theory of race and racism from the early 1990s to highlight the crossover between Faladé’s orthodox Lacanianism and her radical anti-colonial scholarship. Beginning in May 1994, during a session of her seminar Autour de la Chose, Faladé interrupted her orthodox Lacanian teachings to discuss the psychoanalytical and racial implications of negotiations between Nelson Mandela and Frederik De Klerk, which inaugurated the beginning of the end of apartheid in South Africa, creating with it a multiracial state and democracy. As I will show, in Faladé’s theory, there is a demand for radical equality, and the lesson of respecting each other’s ways of enjoying differently, the respecter sa façon de jouir, is crucial in any psychoanalytic understanding of racism.","PeriodicalId":44362,"journal":{"name":"Modern & Contemporary France","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135902046","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-02DOI: 10.1080/09639489.2023.2246911
Briony Neilson
ABSTRACTIn June 2022 a new public statue was unveiled in New Caledonia. The new statue, erected in the Place des Cocotiers in central Nouméa, depicts the famous handshake between Kanak separatist leader Jean-Marie Tjibaou and loyalist Caldoche leader Jacques Lafleur that had sealed the French-brokered Matignon Accords, bringing years of violent conflict between Indigenous and settler communities to a close. The inauguration of the new monument, 34 years to the day since the signing of the agreement, comes at a time of considerable uncertainty in terms of New Caledonia’s relationship to France. In some ways, the monument’s appearance signals a major shift in the memoryscape of the archipelago generally and Nouméa in particular. But at the same time, the new statue is less progressive than it might at first appear. Indeed, its significance rests not only in what it represents but also in what it effectively obscures. This article offers an account and analysis of the erection of the new Tjibaou–Lafleur statue, positioning the monument both within a historical context of public statuary in New Caledonia and the contemporary context of evolving relations between Kanak and non-indigenous populations.RÉSUMÉEn juin 2022, un nouveau monument a été inauguré en Nouvelle-Calédonie. La nouvelle statue, érigée sur la place des Cocotiers dans le centre-ville de Nouméa, représente la célèbre poignée de main entre Jean-Marie Tjibaou (chef du bloc kanak en faveur du séparatisme) et Jacques Lafleur (chef du bloc caldoche contre l’indépendance), qui en 1988 avait scellé les accords de Matignon négociés par la France, aidant à résoudre des années de conflit violent entre les communautés Kanak et non-Kanak. L’inauguration du nouveau monument, 34 ans jour pour jour depuis la signature de l’accord, intervient à un moment d’incertitude profonde en ce qui concerne les relations entre la Nouvelle-Calédonie et la France. D’une certaine manière, l’apparition du monument signale une transformation majeure dans le paysage mémoriel de l’archipel en général et de Nouméa en particulier. Mais en même temps, la nouvelle statue est moins progressiste qu’il n’y paraît à première vue ; sa signification ne réside pas seulement dans ce qu’elle représente mais aussi dans ce qu’elle occulte. Cet article analyse le contexte autour de l’érection de la nouvelle statue. Il localise le monument dans un contexte plus large de l’histoire coloniale de la statuaire publique en Nouvelle-Calédonie et le met dans son contexte contemporain d’évolution des rapports entre les populations kanak et non-kanak. AcknowledgementsThe author would like to thank the editors of this special issue, Hannah Grayson and Nina Parish, as well as the two anonymous peer reviewers for their insightful comments. She also extends thanks to Elizabeth Rechniewski, Charlotte Ann Legg, Nic Maclellan, James Keating, Sophie Loy-Wilson, Robert Aldrich, Sophie Fuggle and Christophe Dervieux. Special thanks are particularly owed to
2022年6月，一座新的公共雕像在新喀里多尼亚揭幕。这座新雕像竖立在努姆萨达中部的可可蒂埃广场，描绘了卡纳克分离主义领导人让-马里·蒂巴乌和卡尔多什族忠诚派领导人雅克·拉弗勒尔之间著名的握手，他们签署了法国斡旋的《马蒂尼翁协议》，结束了土著和定居者社区之间多年的暴力冲突。在协议签署34周年之际，新纪念碑的落成正值新喀里多尼亚与法国的关系充满不确定性之际。在某些方面，这座纪念碑的出现标志着整个群岛的记忆发生了重大转变，尤其是努姆萨玛群岛。但与此同时，新雕像并不像最初看起来那么进步。事实上，它的意义不仅在于它所代表的东西，而且在于它有效地掩盖了什么。本文对新Tjibaou-Lafleur雕像的建立进行了描述和分析，将纪念碑置于新喀里多尼亚公共雕像的历史背景中，以及卡纳克人与非土著人口之间不断发展的关系的当代背景中。RÉSUMÉEn 2022年6月，unnouveau纪念碑a samuest就职于nouvelle - calsamuise。新雕像，在新卡地亚中心和新卡地亚中心的交换交换，在让-玛丽·蒂巴乌中心的交换交换交换，在让-玛丽·蒂巴乌中心的交换交换交换，在让-玛丽·蒂巴乌中心的交换交换交换(交换交换交换)和雅克·拉弗尔中心的交换交换交换，1988年在法国交换交换交换交换交换，交换交换交换交换交换交换交换交换交换交换交换交换交换交换。新纪念碑的就职典礼，34岁的时候，你为你的代表签署了一项协议，介入了一个不确定的时刻，加深了你对新卡尔马和法国关系的关注。在某些情况下，“纪念碑的幻影”标志着一种不可抗拒的转变，“不可抗拒的转变”指的是“不可抗拒的转变”，即“不可抗拒的转变”。Mais en même temps, la nouvelle statue est moins progressivequ 'y paraa premire价值;它的意思是:neresisiv通过sesususudans和ce 'elle reresisiv和ce 'elle ococte。本文分析了“新自由主义”的背景因素。Il本土化纪念碑在联合国contexte +大de l国立coloniale de la statuaire publique en Nouvelle-Caledonie等见面在儿子contexte contemporain以des怎样的种群之间相互作用的卡纳克人non-kanak。作者要感谢本期特刊的编辑Hannah Grayson和Nina Parish，以及两位匿名的同行评议人，感谢他们富有见地的评论。她还向伊丽莎白·雷希涅夫斯基、夏洛特·安·莱格、尼克·麦克莱伦、詹姆斯·基廷、索菲·洛伊-威尔逊、罗伯特·奥尔德里奇、索菲·福格尔和克里斯托夫·德尔维厄表示感谢。特别感谢c line Favre慷慨的档案专业知识，协助本文中复制的许多图像的来源。披露声明作者未报告潜在的利益冲突。Numèè是Drubéa-Kapumë习惯地区的卡纳克语之一，该地区包括努姆萨伊。卡纳克民阵领导人得到了数十名国际学者的支持，他们希望推迟投票，以尊重卡纳克人在2019冠状病毒病(COVID-19)重大爆发后的哀悼传统，该疫情已夺去数百人的生命(Collectif Citation2021)。关于对公投合法性的挑战，见Roux Citation2021.3。各传统卡纳克理事会的大会，对有关卡纳克特性的立法法案具有管辖权。其他信息经费没有收到这项工作的经费。
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Pub Date : 2023-09-27DOI: 10.1080/09639489.2023.2246933
Rosalind Silvester
From 1987 to 1994, a period that overlapped with his move to France in 1989, Huang Yong Ping washed texts in washing machines as part of his ‘damp method’ series. His objective was to ‘cut off the tongue’ by destroying certain classics, while at the same time ‘nurtur[ing] the tongue’ by turning to other classics. This paradoxical strategy epitomises his practice and philosophy of art which privileges creation through destruction and showing over describing by questioning the possibilities of communication, whether within or across cultures. This article analyses three of Huang’s artworks that are inspired by texts (books, journals, newspapers, scripture) and their relationship to water and endings, whether linguistic, material, metaphysical, aesthetic or ecological. It focuses on his transformation of two-dimensional texts into three-dimensional structures which draws attention to the mediation of culture and knowledge. It also considers how these artworks resonate with Arne Næss’s concept of deep ecology and their correspondences with Bruno Latour’s concept of modes of existence, those networks of associations in which human and nonhuman entities are actors with agency in the processes of redistribution.
{"title":"The end of the world: Huang Yong Ping’s intermedial art installations","authors":"Rosalind Silvester","doi":"10.1080/09639489.2023.2246933","DOIUrl":"https://doi.org/10.1080/09639489.2023.2246933","url":null,"abstract":"From 1987 to 1994, a period that overlapped with his move to France in 1989, Huang Yong Ping washed texts in washing machines as part of his ‘damp method’ series. His objective was to ‘cut off the tongue’ by destroying certain classics, while at the same time ‘nurtur[ing] the tongue’ by turning to other classics. This paradoxical strategy epitomises his practice and philosophy of art which privileges creation through destruction and showing over describing by questioning the possibilities of communication, whether within or across cultures. This article analyses three of Huang’s artworks that are inspired by texts (books, journals, newspapers, scripture) and their relationship to water and endings, whether linguistic, material, metaphysical, aesthetic or ecological. It focuses on his transformation of two-dimensional texts into three-dimensional structures which draws attention to the mediation of culture and knowledge. It also considers how these artworks resonate with Arne Næss’s concept of deep ecology and their correspondences with Bruno Latour’s concept of modes of existence, those networks of associations in which human and nonhuman entities are actors with agency in the processes of redistribution.","PeriodicalId":44362,"journal":{"name":"Modern & Contemporary France","volume":"48 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135537289","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-09-18DOI: 10.1080/09639489.2023.2246941
Marion Demossier
This article examines innovative forms of museography and their relationship to national narratives involving history, memory and locality. It seeks to assess how definitions of culture have shifted towards world culture and to what extent it can be argued that a radical approach to the anthropology museum or musées de société (also known as world culture museums) has emerged. The discussion is centred on recent exhibitions and iconic objects displayed by the Musée des Confluences in Lyon and the cultural imagination they seek to promote with both local and international visitors. New avenues in creating cosmopolitan civic forms of memories disconnected from colonial legacies will be examined.
本文探讨了博物馆学的创新形式及其与涉及历史、记忆和地方的民族叙事的关系。它试图评估文化的定义是如何向世界文化转移的，以及在多大程度上可以认为，一种激进的方法已经出现在人类学博物馆或mussames de societans(也称为世界文化博物馆)。讨论集中在最近的展览和里昂muse des Confluences展示的标志性物品，以及他们寻求向当地和国际游客推广的文化想象力。将研究创造与殖民遗产脱节的世界性公民形式的记忆的新途径。
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Pub Date : 2023-09-14DOI: 10.1080/09639489.2023.2251410
Katie Pleming
Marguerite Duras’s Les Mains négatives (1979) is a short film which interrogates the exclusion and marginalisation of immigrants in postcolonial French society by highlighting the hidden labour of Black sanitation workers in Paris. Alice Diop has described Les Mains négatives as ‘the entire subtext’ for her film Nous (2020), a documentary about people living in the suburbs of Paris. At once documents of social reality and experimental meditations on representation and filmmaking, both films examine the entanglements of viewing relations and social exclusion, and interrogate the moving image’s capacity to remedy the ‘invisibility’ of certain lives. This article brings the two films together in order to probe the ethical and political stakes of their strategies of representation, drawing on recent criticism at the intersections of postcolonial theory, and film and visual culture scholarship. This critical lens highlights the political force of the films’ experimental form. Yet bringing the two films into dialogue also allows productive frictions to emerge, exposing in particular the challenging aspects of the representation of Black subjects in Les Mains négatives, which stand uneasily alongside the film’s message of inclusion and recognition.
玛格丽特·杜拉斯(Marguerite Duras)的《Les Mains n》(1979)是一部短片，通过突出巴黎黑人环卫工人的隐性劳动，质疑后殖民时期法国社会对移民的排斥和边缘化。爱丽丝·迪奥普(Alice Diop)将Les Mains nsam栅格描述为她的电影《Nous》(2020)的“全部潜台词”，这部纪录片讲述了生活在巴黎郊区的人们。这两部电影既是对社会现实的记录，也是对表现和电影制作的实验性思考，它们审视了观看关系和社会排斥的纠缠，并质疑了运动影像弥补某些生活“隐形”的能力。本文将这两部电影放在一起，以探讨它们的表现策略的伦理和政治风险，并借鉴了最近在后殖民理论、电影和视觉文化学术的交叉点上的批评。这种批判的视角凸显了电影实验形式的政治力量。然而，将两部电影带入对话也会产生富有成效的摩擦，特别是暴露出《Les main nsam栅格》中黑人主体表现的挑战性方面，这与电影所传达的包容和认可的信息格格不入。
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Pub Date : 2023-09-12DOI: 10.1080/09639489.2023.2248030
Ari J. Blatt
{"title":"Contemporary photography in France: between theory and practice","authors":"Ari J. Blatt","doi":"10.1080/09639489.2023.2248030","DOIUrl":"https://doi.org/10.1080/09639489.2023.2248030","url":null,"abstract":"","PeriodicalId":44362,"journal":{"name":"Modern & Contemporary France","volume":"24 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135879080","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-08-03DOI: 10.1080/09639489.2023.2236561
Emma Wagstaff
"Blaise Cendrars: the invention of life." Modern & Contemporary France, ahead-of-print(ahead-of-print), pp. 1–2
"布莱斯·桑德拉:生命的发明"《现当代法国》，印前版，第1-2页
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Pub Date : 2023-06-09DOI: 10.1080/09639489.2022.2164566
John McKeane
ABSTRACT This article studies the philosophy dissertation as a cultural practice within the educational institution in France. It argues that this cultural practice has a strong association with the preservation and ongoing creation of French national identity. I present findings from a survey of pedagogic materials offering advice for students taking the philosophy exam at baccalaureate level. Having given an overview of the cultural importance of the philosophy dissertation, I present the ways in which the general principles of method and structure taught are justified. We then move into the advice given relating to the dissertation structure that is habitually recommended—an introduction and then three parts (most often thesis, antithesis, synthesis). The article considers the reasons why such pedagogic practices can seem to fall back into prescriptivism or formalism, but also seeks to draw out the ways in which the philosophy dissertation can be a more open, uncertain form of thinking.
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Pub Date : 2023-06-01DOI: 10.1080/09639489.2023.2203475
S. Manche
Relatively unknown outside France, the Spinozist philosopher Frédéric Lordon has become one of the most prominent intellectuals on the French radical left. With the social movement against Macron’s pension reforms gaining in strength since January 2023, Lordon does not limit himself to writing opinion pieces at his desk or to making the occasional appearance at marches. Although vocal about not being a member of any party, he frequently speaks at rallies for the Trotskyist political organisation Révolution Permanente—a recent split off from the Nouveau Parti Anticapitaliste—and moves between picket lines in support of striking rail and refinery workers. Initially leaning towards the right during his early student days at the École des Hautes Études Commerciales, he later completed his doctoral thesis under the supervision of Robert Boyer, one of the central figures of the French Regulation School (a structuralist Marxist current in heterodox economics). It is as an economist that his interest in Spinoza first appears in La Politique du capital (2002) and Spinoza’s thought has gone on to shape in a fundamental way his political, social, and economic works. Most notably since the publication of Imperium (2015), Lordon’s works are testament to the radical left’s internal debates, throughout which a back and forth between the Spinozist, the Invisible Committee, and the autonomist left can be carefully traced. Understanding the left in France today, and more widely the country’s current political conjuncture, would be impossible without considering Lordon’s work. So far, two of Lordon’s books have been translated into English: Willing Slaves of Capital (2014) and Imperium (2022). This interview introduces his more recent ideas, in particular his work on communism, his critique of Agamben, Badiou, Deleuze, and Rancière, and his upcoming collaboration on psychoanalysis with Sandra Lucbert. Solange Manche discovered Lordon’s work in 2018, when attending his seminar at the École des Hautes Études en Sciences Sociales. Recently, she completed a PhD in French at the University of Cambridge. In her thesis, she rethinks the notion of the financial subject, building upon new ontologies found in the work of Catherine Malabou, Bernard Stiegler, and Lordon. She currently teaches as the École Normale Supérieure (Ulm) and is preparing a project on communism and economic planning in contemporary French philosophy and heterodox economics.
在法国以外相对不为人知的斯宾诺莎主义哲学家弗莱姆·洛登，已经成为法国激进左翼中最杰出的知识分子之一。自2023年1月以来，反对马克龙养老金改革的社会运动愈演愈烈，伦敦并不局限于在办公桌前撰写评论文章，或者偶尔出现在游行中。虽然他公开表示自己不是任何党派的成员，但他经常在托洛茨基主义政治组织“永久革命”(最近从反资本主义新党中分离出来)的集会上发言，并在纠察线之间活动，支持罢工的铁路和炼油厂工人。他在École des Hautes Études Commerciales的早期学生时代最初倾向于右翼，后来在罗伯特·博耶(Robert Boyer)的指导下完成了他的博士论文，博耶是法国调控学派(非正统经济学中的结构主义马克思主义流派)的核心人物之一。作为一名经济学家，他对斯宾诺莎的兴趣首次出现在《资本的政治》(2002)一书中，斯宾诺莎的思想从根本上塑造了他的政治、社会和经济著作。自《帝国》(Imperium)(2015年)出版以来，最值得注意的是，伦敦的作品证明了激进左翼的内部辩论，在整个辩论中，斯宾诺莎主义者、隐形委员会(Invisible Committee)和自主主义左翼之间的来回争论可以仔细追踪。如果不考虑伦敦的工作，就不可能理解今天法国的左翼，以及更广泛地说，这个国家当前的政治形势。到目前为止，伦敦的两本书已被翻译成英文:《资本的自愿奴隶》(2014)和《帝国》(2022)。这次采访介绍了他最近的思想，特别是他对共产主义的研究，他对阿甘本、巴迪欧、德勒兹和朗西弗瑞的批判，以及他即将与桑德拉·卢伯特在精神分析方面的合作。索朗格·曼彻在2018年参加École des Hautes Études en Sciences Sociales的研讨会时发现了伦敦的工作。最近，她在剑桥大学获得了法语博士学位。在她的论文中，她重新思考了金融主体的概念，建立在凯瑟琳·马拉布、伯纳德·斯蒂格勒和伦敦的作品中发现的新本体论的基础上。她目前以École Normale supsamrieure (Ulm)的身份授课，并正在准备一个关于当代法国哲学和非正统经济学中的共产主义和经济计划的项目。
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Pub Date : 2023-05-10DOI: 10.1080/09639489.2023.2167964
Christopher Lizotte
ABSTRACT Laïcité, France’s idiosyncratic religious neutrality, is a concept that governs significant aspects of daily life while being notoriously variable in its application. Alongside sociological, legal and historical understandings of laïcité, I propose an additional way to view laïcité: through a critical geopolitical perspective. I argue that laïcité has been made and unmade through geographic imaginaries and practices through which idealised modes of universal citizenship confront and negotiate with affiliations to faith and culture to produce hegemonic ideas about the place of religious identity in French society. In particular, this confrontation has occurred within the French public school system, the école républicaine. I argue that laïcité, as it is manifested through educational policies as well as geographic imaginaries, reflects a will to forge a nationally unified citizenry as well as ambivalence about the need to negotiate with locally rooted cultural identities. I illustrate this through the phenomenon of student infringements, or atteintes, against laïcité: while these are framed as a grave threat to republican unity requiring national interventions, there has nevertheless been a consistent lack of spatially specific official knowledge of where atteintes take place.
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