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The Algerian war and the ‘emancipation’ of Muslim women, 1954–62
Author: Neil Macmaster

In May 1958, and four years into the Algerian War of Independence, a revolt again appropriated the revolutionary and republican symbolism of the French Revolution by seizing power through a Committee of Public Safety. This book explores why a repressive colonial system that had for over a century maintained the material and intellectual backwardness of Algerian women now turned to an extensive programme of 'emancipation'. After a brief background sketch of the situation of Algerian women during the post-war decade, it discusses the various factors contributed to the emergence of the first significant women's organisations in the main urban centres. It was only after the outbreak of the rebellion in 1954 and the arrival of many hundreds of wives of army officers that the model of female interventionism became dramatically activated. The French military intervention in Algeria during 1954-1962 derived its force from the Orientalist current in European colonialism and also seemed to foreshadow the revival of global Islamophobia after 1979 and the eventual moves to 'liberate' Muslim societies by US-led neo-imperialism in Afghanistan and Iraq. For the women of Bordj Okhriss, as throughout Algeria, the French army represented a dangerous and powerful force associated with mass destruction, brutality and rape. The central contradiction facing the mobile socio-medical teams teams was how to gain the trust of Algerian women and to bring them social progress and emancipation when they themselves were part of an army that had destroyed their villages and driven them into refugee camps.

Open Access (free)
Representations of the house in the poetry of Eiléan Ní Chuilleanáin and Vona Groarke
Lucy Collins

time-frames, both under siege by the same strong winds.31 The mistress of novices has sent all the novices Upstairs into the choir to practise The service for deliverance from storms and thunder. Their light dapples the sharkskin windows, The harmonium pants uphill, The storm plucks riffs on the high tower.32 9780719075636_4_008.qxd 156 16/2/09 9:25 AM Page 156 Poetry The retreat upstairs is one that both protects and exposes the novices in the face of the coming storm, yet they only ‘practise’ the service, postponing the fullest test of the power of prayer

in Irish literature since 1990
Open Access (free)
Omnibus literature and popular culture in nineteenth-century Paris
Masha Belenky

cacher’ 35 (and fell head first on the boulevard, legs in the air, and showing that which one usually conceals). In the next episode, three ladies of easy virtue (or, as the narrator calls them, ‘les nymphes’) and their male companions make their entrance, and the narrator recognises one of the ladies as his friend’s mistress. And in another scene, a family with children, dogs and a gigantic leg of lamb ( gigot ) causes tremendous chaos and disorder through a series of predictable mishaps (the little boy urinates in his father’s lap; the dog pilfers the leg of lamb

in Engine of modernity
Open Access (free)
Hans Peter Broedel

.”67 One of the most alarming of these impediments is a witch’s ability to cause a man’s penis to vanish into thin air, so that he can “see and feel nothing except his smooth body, uninterrupted by any member.”68 This is the sort of thing that chronically happens to adulterers who are not sufficiently attentive to their mistresses’ needs, or worse, who abandon them entirely, thus provoking vengeance. Fortunately, as the authors reveal, the loss of one’s penis is only one of the devil’s illusions, and not a real transformation – although this is unlikely to be of much

in The Malleus Maleficarum and the construction of witchcraft
Making contact with peasant society
Neil Macmaster

developed and, although these often ended in marriage, there existed numerous ‘immoral’ liaisons, including one instance of a colonel who retained an ASSRA as his mistress. Commanders were concerned that the local population might mistake the harkettes for the prostitutes of the mobile army brothels, the Bordel mobile de campagne (BCM), so that, noted one memorandum, ‘it is unthinkable that a father will open his doors or allow any contact with his daughters, or a husband with his wife. We cannot think of a worse caricature of the emancipation of the Algerian woman’.25 A

in Burning the veil
Open Access (free)
Romances, novels, and the classifications of Irish Romantic fiction
Christina Morin

mistress, and our modern novelists’, Eleanor is depicted as even more seriously misguided than her sister, Cassandra ( The convent , vol. 1, p. 16). Although tedious and irrational, Cassandra is nevertheless committed to feminine modesty and virtue. In contrast, Eleanor is not only jealous and mean-spirited, but also determined to get what she wants, even if that means engaging in unfeminine activity. In a telling incident, therefore, Eleanor writes to Stanhope to express her love for him. In so doing, Eleanor confirms her ‘fallen’ nature. Stanhope accordingly begs

in The gothic novel in Ireland, c. 1760–1829
Elizabeth Vandiver and Ralph Keen

was owed to their office, rebuked the people for their sins, and rebuked the new teachings of Luther. They bade the people obey the precepts and rites of the Church; they taught that one should fast, and pray, and that other good works should be pursued, so that we may make a worthy return of penitence for our sins. For this reason it surely happened, that the Lutherans were more persuasive to the people, while the Catholic orators were hateful to them – to such an extent that in many cities frivolous youths, novices, and recently converted Lutherans, even those whose

in Luther’s lives