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Susan Ireland

10 Representations of the harkis in contemporary French-language films Susan Ireland After the signing of the Evian Accords on March 19, 1962, which officially ended the Algerian War of Independence, thousands of harkis, the Algerians who had worked for the French Army during the conflict, were killed by angry compatriots who viewed them as traitors. Many of those who managed to flee to France found themselves isolated in temporary housing camps, felt abandoned by the French, and were often rejected by Algerian immigrants who had supported the Front de

in Reimagining North African Immigration
Postmemory and identity in harki and pied noir narratives
Véronique Machelidon

of French society’ still rejects Algerian immigrants (Stora, 2005: 65). In the first decade of the twentieth century, however, a memorial reawakening occurred. In the wake of the 2003 celebration of the Year of Algeria in France and following the production of postcolonial studies in the AngloSaxon world, there has been a recent blooming of critical works on both sides of the Atlantic, dedicated to the study of the “harki experience” from the point of view of history or literature.2 Yet Stora’s appeal for building bridges 154 Reimagining North African immigration

in Reimagining North African Immigration
Abstract only
Francesco Cavatorta

this study relies on for analysis is the nature of the state, and specifically its position within, and its relation to, the international economic system. In the developing world, the nature of the state is strictly related to what type of economic organisation is in place and how 181 182 the international dimension of the algerian transition r­ esources are ­distributed. In turn, this profoundly affects the political system. Another element that has been constantly examined in the wider literature on regime change is the presence or absence of previous

in The international dimension of the failed Algerian transition
Martin Thomas

territories, where the survival of a functioning indigenous political system precluded untrammelled colonial rule. There was, for example, no separate native legal code, or indigénat , in Morocco, Tunisia, Syria or Lebanon. This was in contrast to nearby Algeria, a full colony, where the indigénat was first codified in 1881. It established separate criminal punishments and

in The French empire between the wars
The battle of The Screens
Carl Lavery

, Blin’s production, although intentionally constructed as the antithesis of orthodox models of committed theatre, marked an important political turning point in French history. 1 In my reading, the riots provoked by the play’s treatment of the Algerian War called the Gaullist consensus on Algeria into question, and helped to prepare the ground for May 1968. In this way, I intend to provide empirical evidence for what I have been until now merely arguing for: that Genet’s desire to wound his audience possessed real revolutionary potential. The battle of The

in The politics of Jean Genet’s late theatre
Open Access (free)
The failure of history
Neil Macmaster

in Muslim states has invariably centred on gender and the role of women, and has crystallised around certain enduring symbols of perceived Islamic oppression, such as the veil, the harem, seclusion, forced marriage and physical violence. The deep ambiguity of the conservative colonial regime in Algeria, right down until the start of the War of Independence in 1954, was that it condemned the uncivilised and inferior nature of the Muslim family and the treatment of women, but simultaneously had a deep political interest in sustaining such a system of oppression as it

in Burning the veil
The French empire and its metropolitan public
Berny Sèbe

could often be very direct. Under the Third Republic, history teaching in schools systematically justified imperialism, undoubtedly making a durable impact on generations of Frenchmen and women. 20 Books about the Orient (usually Algeria, Morocco or Tunisia) were given away as school prizes. 21 In the meantime, newspapers, illustrated magazines, an increasingly available imagery and a variety of colonial paraphernalia brought

in European empires and the people
Abstract only
Pan-African Philosopher of Democracy and Development
L. Adele Jinadu

historical-material and psycho-cultural connections between racism, colonialism, post-colonialism and globalisation. Frantz attended the private Lycée Victor Schoelcher from 1939 to 1943. In 1944, he enlisted in the Free French Forces, the resistance organisation formed by General Charles de Gaulle in 1943 to liberate France from German occupation. Fanon saw active duty in North Africa (in Casablanca, Morocco, and Oran, Algeria), and in France and Germany, and was decorated with the Croix de Guerre for gallantry in military operations in Besançon in eastern France. He

in The Pan-African Pantheon
Abstract only
Claire Eldridge

, as both scholars and the general public deliberated over whether the nation had become mired in a ‘war of memories’. This increasingly commonplace phrase conveys the sense that the divisive nature of the Algerian War is being replayed as different memory-carrying groups ‘fight’ to see their version of the past enshrined in official rituals and monuments under the patronage of a newly interested and invested state. The multiplication of gestures from the state towards specific communities, the frequent instances of high-profile controversy, particularly amidst a

in From empire to exile
Neil Macmaster

forms of intervention, from unveiling and propaganda campaigns, to mobile socio-medical teams, improved access to schooling for girls, youth training programmes, the joint European–Muslim women’s circles, to the granting of voting rights and promulgation of the 1959 personal status law. This emancipation, for a variety of reasons, made very little durable impact on the bed-rock of Algerian society: as Omar Carlier notes, ‘If the weight of colonial history is enormous, if the responsibility of the former coloniser for the post-1962 order is not insignificant . . . the

in Burning the veil