Virtual Library

Recalling how they lived in a single house that was occupied by several Jewish and Muslim families, in the generation before Algerian independence, Joelle Bahloul's informants build up a multi-voice microhistory of a way of life that came to an end in the early l960s. Uprooted and dispersed, these former neighbors constantly refer back to the architecture of the home itself, which, with its internal boundaries and shared spaces, structures their memories. Here, in miniature, is a domestic history of North African Muslims, Jews and Christians living under French colonial rule.

Rewriting the pernicious, enduring relationship between blackness and animality in the history of Western science and philosophy, Becoming Human: Matter and Meaning in an Antiblack World breaks open the rancorous debate between black critical theory and posthumanism. Through the cultural terrain of literature by Toni Morrison, Nalo Hopkinson, Audre Lorde, and Octavia Butler, the art of Wangechi Mutu and Ezrom Legae, and the oratory of Frederick Douglass, Zakiyyah Iman Jackson both critiques and displaces the racial logic that has dominated scientific thought since the Enlightenment. In so doing, Becoming Human demonstrates that the history of racialized gender and maternity, specifically antiblackness, is indispensable to future thought on matter, materiality, animality, and posthumanism. Jackson argues that African diasporic cultural production alters the meaning of being human and engages in imaginative practices of world-building against a history of the bestialization and thingification of blackness--the process of imagining the black person as an empty vessel, a non-being, an ontological zero--and the violent imposition of colonial myths of racial hierarchy. She creatively responds to the animalization of blackness by generating alternative frameworks of thought and relationality that not only disrupt the racialization of the human/animal distinction found in Western science and philosophy but also challenge the epistemic and material terms under which the specter of animal life acquires its authority. What emerges is a radically unruly sense of a being, knowing, feeling existence: one that necessarily ruptures the foundations of "the human."

The activist documentary program Challenge for Change/Société nouvelle, which ran from 1967 to 1980 and produced films in both French and English, stands out as a particularly influential and original part of the National Film Board of Canada's critically acclaimed body of work. The films produced by this program were among the first to add portable video to the tested arsenal of 16mm, and challenged audiences, subjects, and filmmakers to confront sexism, poverty, and marginalization in the hope of developing community as well as political awareness and empowerment.

Pioneering participatory, social change-oriented media, the program had a national and international impact on documentary film-making, yet this is the first comprehensive history and analysis of its work. The volume's contributors study dozens of films produced by the program, their themes, aesthetics, and politics, and evaluate their legacy and the program's place in Canadian, Québécois, and world cinema. An informative and nuanced look at a cinematic movement, Challenge for Change reemphasizes not just the importance of the NFB and its programs but also the role documentaries can play in improving the world.

Across the nineteenth and twentieth centuries, legislators in Bombay passed a series of repetitive laws seeking to control prostitution. During the same time, Bombay’s sex industry grew vast in scale. Ashwini Tambe explores why these remarkably similar laws failed to achieve their goal and questions the actual purpose of such lawmaking.

Against the backdrop of the industrial growth of Bombay, Codes of Misconduct examines the relationship between lawmaking, law enforcement, and sexual commerce. Ashwini Tambe challenges linear readings of how laws create effects and demonstrates that the regulation and criminalization of prostitution were not contrasting approaches to prostitution but different modes of state coercion. By analyzing legal prohibitions as productive forces, she also probes the pornographic imagination of the colonial state, showing how regulations made sexual commerce more visible but rendered the prostitute silent.

Codes of Misconduct engages with debates on state control of sex work and traces how a colonial legacy influences contemporary efforts to contain the spread of HIV and decriminalize sex workers in India today. In doing so, Tambe’s work not only adds to our understanding of empire, sexuality, and the law, it also sheds new light on the long history of Bombay’s transnational links and the social worlds of its underclasses.

Colonial Trauma is a path-breaking account of the psychosocial effects of colonial domination. Following the work of Frantz Fanon, Lazali draws on historical materials as well as her own clinical experience as a psychoanalyst to shed new light on the ways in which the history of colonization leaves its traces on contemporary postcolonial selves. Lazali found that many of her patients experienced difficulties that can only be explained as the effects of “colonial trauma” dating from the French colonization of Algeria and the postcolonial period. Many French feel weighed down by a colonial history that they are aware of but which they have not experienced directly. Many Algerians are traumatized by the way that the French colonial state imposed new names on people and the land, thereby severing the links with community, history, and genealogy and contributing to feelings of loss, abandonment, and injustice. Only by reconstructing this history and uncovering its consequences can we understand the impact of colonization and give individuals the tools to come to terms with their past. By demonstrating the power of psychoanalysis to illuminate the subjective dimension of colonial domination, this book will be of great interest to anyone concerned with the long-term consequences of colonization and its aftermath.

From the beginnings of the slave trade through colonization, the struggle for independence, Mobutu's brutal three decades of rule, and the civil war that has raged from 1996 to the present day, Congo: The Epic History of a People traces the history of one of the most devastated nations in the world. Esteemed scholar David Van Reybrouck balances hundreds of interviews with a diverse range of Congolese with meticulous historical research to construct a multidimensional portrait of a nation and its people. Epic in scope yet eminently readable, both penetrating and deeply moving, Congo—a finalist for the Cundill Prize—takes a deeply humane approach to political history, focusing squarely on the Congolese perspective, and returns a nation's history to its people.

Alger, 1956. Jeune ouvrier communiste anticolonialiste rallié au FLN, Fernand Iveton a déposé dans son usine une bombe qui n'a jamais explosé. Pour cet acte symbolique sans victime, il est exécuté le 11 février 1957, et restera dans l'Histoire comme le seul Européen guillotiné de la guerre d'Algérie. Ce roman brûlant d'admiration, tendu par la nécessité de la justice et cinglant comme une sentence, lui rend hommage.

Lyrical and radical, a debut novel that created a sensation in France. Winner of the Prix Goncourt for first novel, one of the most prestigious literary awards in France. A young revolutionary plants a bomb in a factory on the outskirts of Algiers during the Algerian War. The bomb is timed to explode after work hours, so no one will be hurt. But the authorities have been watching. He is caught, the bomb is defused, and he is tortured, tried in a day, condemned to death, and thrown into a cell to await the guillotine. A routine event, perhaps, in a brutal conflict that ended the lives of more than a million Muslim Algerians. But what if the militant is a "pied-noir"? What if his lover was a member of the French Resistance? What happens to a "European" who chooses the side of anti-colonialism?By turns lyrical, meditative, and heart-stoppingly suspenseful, this novel by Joseph Andras, based on a true story, was a literary and political sensation in France, winning the Prix Goncourt for First Novel and being acclaimed by Le Monde as "vibrantly lyrical and somber" and by the journal La Croix as a "masterpiece".

Ils ont été appelés en Algérie au moment des « événements », en 1960. Deux ans plus tard, Bernard, Rabut, Février et d’autres sont rentrés en France. Ils se sont tus, ils ont vécu leurs vies. Mais parfois, il suffit de presque rien, d’une journée d’anniversaire en hiver, d’un cadeau qui tient dans la poche, pour que, quarante ans après, le passé fasse irruption dans la vie de ceux qui ont cru pouvoir le nier.

"Where is your wound?" asks Jean Genet in the lines Laurent Mauvignier uses as an epigraph to The Wound. By the time we have finished this four-part novel, we realize that for many the wound lies four decades back in "the Events" that people have tried to not talk about ever since: the Algerian War.
Chronicling the lives of two cousins--Bernard and Rabut--both in the present and at the time of the Algerian War of Independence in the 1960s, we get a full picture of the lasting effects this event had on the men who were involved. Through the fragments of their stories we see the whole history of the war: its atrocities, its horrors, and its hatreds. Mauvignier shows readers how the Algerian War, always present yet always repressed, has sickened the emotional and moral life of everyone it touched--and France itself, perhaps. The epigraph, like the novel, suggests that wounded men may even become the wound itself.

“First published in 1950 as Discours sur le colonialisme, it appeared just as the old worlds were on the verge of collapse, thanks in part to a world war against fascism that left Europe in material, spiritual and philosophical shambles. . .This is a book about colonialism, its impact on the colonized, on culture, on history, on the very concept of civilization itself, and most importantly, on the colonizer”. From 2000 edition introduction by Robin D.G. Kelley

"The empires of the future would be the empires of the mind" declared Churchill in 1943, envisaging universal empires living in peaceful harmony. Robert Gildea exposes instead the brutal realities of decolonisation and neo-colonialism which have shaped the postwar world. Even after the rush of French and British decolonisation in the 1960s, the strings of economic and military power too often remained in the hands of the former colonial powers. The more empire appears to have declined and fallen, the more a fantasy of empire has been conjured up as a model for projecting power onto the world stage and legitimised colonialist intervention in Afghanistan, Iraq, and Syria. This aggression, along with the imposition of colonial hierarchies in metropolitan society, has excluded, alienated and even radicalised immigrant populations. Meanwhile, nostalgia for empire has bedevilled relations with Europe and played a large part in explaining Brexit.