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Patricia Mainardi


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What Was So Funny about Les Aventures de Rabbi Jacob (1973)

A Comedic Film between History and Memory

Michael Mulvey

French bourgeois. As Rabine noted, Pivert was himself a stereotype. The Mythical Bourgeois The film historian Jean-Pierre Jeancolas lamented that the cinematic season of 1973–1974 confirmed one truth about French cinema: comedy was “a dead genre.” 36 The

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Tyler Stovall


Sue Peabody, “There Are No Slaves in France”: The Political Culture of Race and Slavery in the Ancien Régime (New York and Oxford: Oxford University Press, 1996)

Patricia M. E. Lorcin, Imperial Identities: Stereotyping, Prejudice and Race in Colonial Algeria (London and New York: I.B. Tauris, 1995)

Maxim Silverman, Deconstructing the Nation: Immigration, Racism and Citizenship in Modern France (London and New York: Routledge, 1992)

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Photography, Identity, and Migration

Controlling Colonial Migrants in Interwar France and Senegal

Johann Le Guelte


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Nathalie Etoke


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French E-Managers

A Generation in the Making

Mette Zølner

In the spring of 2000, the Financial Times eagerly predicted that the world would be piloted by a new global generation of managers who, having been educated at business schools, share similar ideas and values.1 To this generation belong managers in start-up companies that provide goods and services online. These e-managers work with and on the Internet, which reaches worldwide instantly and redefines our concepts of time and place. Since emanagers have the whole world as their “playground,” they are likely to replace traditional nation-based feelings of belonging with new values and identities. French magazines went even further than the Financial Times, stating that since e-managers speak English and have adopted the American way of doing business, they would eventually Americanize French society.2 Or, rather, e-managers would turn France into a society that mirrored the stereotypes of American society that have been prevalent in France.

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The Other French Exception

Virtuous Racism and the War of the Sexes in Postcolonial France

Nacira Guénif-Souilamas


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Sophie Meunier

Why do the French appear as incorrigible anti-Americans? Why is France singled out as a bastion of systematic opposition to US policies? Anti-Americanism can be defined as an unfavorable predisposition towards the United States, which leads individuals to interpret American actions through pre-existing views and negative stereotypes, irrespectively of the facts. It is based on a belief that there is something fundamentally wrong at the essence of what is America. This unfavorable predisposition manifests itself in beliefs, attitudes and rhetoric, which may or may not affect political behavior. Is France, according to this definition, anti-American? It is difficult in practice to distinguish between genuine anti-Americanism (disposition) and genuine criticism of the United States (opinion). It is partly because of this definitional ambiguity that France appears more anti-American than its European partners. While it is not clear that the French have a stronger negative predisposition against the US, they do have stronger opinions about America for at least three main reasons: the deep reservoir of anti-American arguments accumulated over the centuries; the simultaneous coexistence of a variety of types of anti-Americanism; and the costless ways in which anti-Americanism has been used for political benefit. This article explores each of these three features in turn, before discussing briefly the consequences of French anti-Americanism on world politics.

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Hannah Callaway, Alec G. Hargreaves, and John P. Murphy

soon came to dislike the ways in which media usage of this term became tainted by negative stereotypes and seemed to position them not only outside mainstream French literature but also in some respects outside French literature altogether. They felt

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Scott Gunther

think it mattered, and one thought gay men but not lesbians could be bobos, because of stereotypes of the consumption patterns of lesbians, stemming primarily from the anti-fashion stance articulated by second-wave-feminist lesbians. 23 “Bobos are