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This article examines the lived experience and self-advocacy of three troupes of colonial actors displayed globally between 1929 and 1931: two troupes of Sara men and women from Chad and a troupe of Kanak actors from New Caledonia and Dependencies. While multiple studies of colonial ethnic displays have focused on the nature and reception of these spectacles, actors themselves have rarely been researched as subjects. In listening to their voices and retracing their agency, this article shows the numerous and nuanced ways they resisted the violence of their displays and the strategies they deployed to make their voices heard on the global stage of empire. Furthermore, this research argues for a scholarly reconsideration of the term human zoo and demonstrates the central role played by those on display in the gradual disappearance of this phenomenon of colonial entertainment. [ABSTRACT FROM AUTHOR]

Copyright of Carnets: Revue Electronique d'Etudes Françaises / Revista Electrónica de Estudos Franceses is the property of Associacao Portuguesa de Estudos Franceses (APEF) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Review of African Political Economy is the property of Review of Political Economy (ROAPE) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Canadian Review of American Studies is the property of University of Toronto Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Review of African Political Economy is the property of Review of Political Economy (ROAPE) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Annales Historiques de la Révolution Française is the property of Librairie Armand Colin and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Cet article entend se pencher, à partir du cas français, sur ce que signifie le concept même d'islamophobie. En évitant le débat autour du vocabulaire – qui tourne avant tout autour du fait de savoir si l'islamophobie est une « peur » ou non –, le présent article souhaite réinscrire l'islamophobie dans sa dynamique raciale. Pour reprendre l'expression de Sadri Khiari (2009), l'islamophobie apparaît plutôt comme une « modalité idéologique » des contradictions raciales qui traversent la société française. En effet, l'islamophobie, dans sa complexité, nous permet de saisir la race comme non pas comme une métaphysique de l'intolérance ou une simple préjugé, mais comme une réalité sociale impliquant une structure idéologique totalisante – le racisme – dont l'islamophobie est l'une des formes. En revenant non seulement sur les difficultés à saisir l'islamophobie comme du racisme – l'argument souvent mobilisé étant celui selon lequel l'Islam ne serait pas une « race » –, mais aussi en discutant les similarités (et divergences) entre l'antisémitisme et l'Islamophobie, il s'agira ici de comprendre en quoi l'Islamophobie participe des contradictions raciales – qui sont, également, des contradictions sociales – de la France contemporaine. [ABSTRACT FROM AUTHOR]

Copyright of Canadian Historical Review is the property of University of Toronto Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Cahiers Victoriens & Edouardiens is the property of Presses Universitaires de la Mediterranee and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Cahiers Victoriens & Edouardiens is the property of Presses Universitaires de la Mediterranee and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Canadian Review of American Studies is the property of University of Toronto Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In 1971, the Black Panther Party (BPP) seemingly went through an ideological transformation. Between 1968 and 1970 the Party had forged strong national and international solidarity and support through a politics of revolutionary armed self-defence and a commitment to anti-imperialism. Yet, in late 1970 as the sands of both national and geo-politics shifted, and as allies, both at home and abroad, became less supportive, the Panthers found themselves on less solid ground. Black Panther leader Huey P Newton, realizing this shift in the political landscape, and the futility of attempting an armed insurgency against the state without widespread support, now steered the BPP towards the idea of 'Survival Pending Revolution'. This saw the Panthers abandon the idea of immediate armed insurrection against the state and reorient towards a focus on their community engagement 'survival programs'. This article argues that Newton's orientation of the BPP away from armed insurrection and towards survival pending revolution was not simply a pragmatic choice of strategy, but rather based on a theorization of what he dubbed reactionary intercommunalism. Moreover, the article suggests that the history of neo-liberal globalization can be complicated and expanded by viewing Newton as one of the first theorists of neo-liberal globalization, and BPP survival programs as one of the first responses to the on-coming era of neo-liberalism in the US. [ABSTRACT FROM AUTHOR]

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Through the contemporary story of two Syrian brothers, whose tragic destinies lead one to death and the other to a mental institution, Eddé's 2012 novel is not only prophetic in foreseeing the decomposition of the Syrian regime, but it is also a compelling reflection on what cosmopolitanism means for Middle Easterners today. This article examines how the Jann brothers can be interpreted as the two flips of the same coin, called capitalist imperialism: a brilliant lawyer working in Manhattan, Kamal, the older one, is the perfect cosmopolitan, in the modern European sense of the term, while his brother, Mourad, has become a jihadist fundamentalist who is about to commit a terrorist attack in Paris. The novel deconstructs the modern ideal of cosmopolitanism, based on Kant's philosophy, and fleshed out through postmodern and postcolonial discourses, while suggesting that globalization has, in fact, not produced a new cosmos but rather that it renews colonial divisions in new ways: on the one hand, there are 'recyclable men' (like Kamal, the useful – or, in the capitalist rhetoric, 'successful' – Arab), and on the other hand, there are 'disposable men' (like Mourad, who wants to destroy his life himself), who, after having been exploited and then rejected by the system become 'perishable' tools for the advance of a competing cosmopolitanism (as another form of imperialism), grounded in the Islamic fundamentalist ideology and made possible by global capitalism. [ABSTRACT FROM AUTHOR]

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Copyright of Thélème is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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The division of the Arab territories of the Ottoman Empire following World War I was a formative and highly contentious process in which maps played an integral role. The British and French delegates who parcelled out the Ottoman Empire created and altered maps in a succession of treaties and conferences that would lead to the reordering of these territories into new imperially mandated states. This article examines the maps that British delegates used and created during the war years and in peace negotiations over the Ottoman Empire. Expanding on recent scholarship framing maps as processes rather than static documents or representations, the author applies the 'maps as process' framework to historical maps, a broad category of mapping yet to be addressed by this growing body of literature, to highlight the disordered yet interconnected ways in which seven British archival maps emerged from these negotiations and ultimately helped to reorder this area of the world. [ABSTRACT FROM AUTHOR]

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Si la Federation des Caraibes fut un echec, elle ne marqua toutefois pas l'arret de la cooperation et de l'integration regionales. Les pays caribeens membres du Commonwealth sont au cœur d'un complexe reseau d'echanges et de partenariats, qui depasse leur propre groupe et s'etend aux pays non anglophones de la zone et aux dependances europeennes. L'auteur analyse l'evolution des processus d'integration, a travers le Caricom, l'Organisation des Etats de la Caraibe orientale et l'Association des Etats de la Caraibe, et evalue la place des pays membres du Commonwealth dans une region aux heritages multiples. La comparaison avec l'Union europeenne et l'analyse de l'approche britannique de l'integration soulignent les specificites des facteurs geopolitiques et identitaires, des methodes et des avancees des pays du Commonwealth caribeen, dans le contexte de la mondialisation. [ABSTRACT FROM AUTHOR]

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