Suchergebnisse

Consistently illuminating and often polemical, French Resistance focuses on recent transatlantic debates over critical theory, national identity, and multiculturalism.orStarting from well-publicized controversies such as the bicentennial of the French Revolution, the 1989 Affair of the Veil, or the more recent Sokal Affair, Jean-Philippe Mathy looks at how French and American national traditions have represented the other, and how different conceptions of liberalism, democratic pluralism, and republicanism figure in these representations.

Space is socially constructed : here I will focus on the legal construction of sexual spaces implied by the the logic of specific French sex-shops zoning laws. Sex-zoning laws are value-laden : they bluntly express what legislators consider to be paramount sexual good. But they also are strongly prescriptive : some spaces become forbidden spaces. Compared to various U.S. cities, there is no coherent sex " zoning " in France per se. But there are zoning tentations and multi-zoning inspirations : bars can't be too close to schools or hospitals, historical monuments' surroundings are protected, and sex-shops too have been the subject of legal imagination. I will follow the creation of a specific zoning law geared toward adult bookstores and the implementation of this law. I will describe a historical movement : isolating the store from the street, separating the store from the " children ". This history will emphasize a shift of values : During the seventies, the eighties and the nineties moral arguments are being replaced by urbanistic, non moralistic, arguments. " Moral crusaders " find new way to collectively express their claims. Being outside of morals is presented by the crusaders as being neutral, as the embodiment of a national-liberal citizenship.

Space is socially constructed : here I will focus on the legal construction of sexual spaces implied by the the logic of specific French sex-shops zoning laws. Sex-zoning laws are value-laden : they bluntly express what legislators consider to be paramount sexual good. But they also are strongly prescriptive : some spaces become forbidden spaces. Compared to various U.S. cities, there is no coherent sex " zoning " in France per se. But there are zoning tentations and multi-zoning inspirations : bars can't be too close to schools or hospitals, historical monuments' surroundings are protected, and sex-shops too have been the subject of legal imagination. I will follow the creation of a specific zoning law geared toward adult bookstores and the implementation of this law. I will describe a historical movement : isolating the store from the street, separating the store from the " children ". This history will emphasize a shift of values : During the seventies, the eighties and the nineties moral arguments are being replaced by urbanistic, non moralistic, arguments. " Moral crusaders " find new way to collectively express their claims. Being outside of morals is presented by the crusaders as being neutral, as the embodiment of a national-liberal citizenship.

Space is socially constructed : here I will focus on the legal construction of sexual spaces implied by the the logic of specific French sex-shops zoning laws. Sex-zoning laws are value-laden : they bluntly express what legislators consider to be paramount sexual good. But they also are strongly prescriptive : some spaces become forbidden spaces. Compared to various U.S. cities, there is no coherent sex " zoning " in France per se. But there are zoning tentations and multi-zoning inspirations : bars can't be too close to schools or hospitals, historical monuments' surroundings are protected, and sex-shops too have been the subject of legal imagination. I will follow the creation of a specific zoning law geared toward adult bookstores and the implementation of this law. I will describe a historical movement : isolating the store from the street, separating the store from the " children ". This history will emphasize a shift of values : During the seventies, the eighties and the nineties moral arguments are being replaced by urbanistic, non moralistic, arguments. " Moral crusaders " find new way to collectively express their claims. Being outside of morals is presented by the crusaders as being neutral, as the embodiment of a national-liberal citizenship.

Space is socially constructed : here I will focus on the legal construction of sexual spaces implied by the the logic of specific French sex-shops zoning laws. Sex-zoning laws are value-laden : they bluntly express what legislators consider to be paramount sexual good. But they also are strongly prescriptive : some spaces become forbidden spaces. Compared to various U.S. cities, there is no coherent sex " zoning " in France per se. But there are zoning tentations and multi-zoning inspirations : bars can't be too close to schools or hospitals, historical monuments' surroundings are protected, and sex-shops too have been the subject of legal imagination. I will follow the creation of a specific zoning law geared toward adult bookstores and the implementation of this law. I will describe a historical movement : isolating the store from the street, separating the store from the " children ". This history will emphasize a shift of values : During the seventies, the eighties and the nineties moral arguments are being replaced by urbanistic, non moralistic, arguments. " Moral crusaders " find new way to collectively express their claims. Being outside of morals is presented by the crusaders as being neutral, as the embodiment of a national-liberal citizenship.

Colonial era in Michigan -- Nineteenth century French immigration -- French observers of and visitors to Michigan -- Twentieth century and beyond -- Sidebar: Women helping women -- Appendix 1: Cultural resources -- Appendix 2: French recipes -- Appendix 3: Foodstuffs at Detroit, 1701-1751 -- Appendix 4: French geographical legacy in Michigan.

This research examines urban renewal in Clichy-sous-Bois, a suburb of 30,000 inhabitants located in the northeast of Paris. It studies the modalities of spatial racialization, nation building, and subject formation among Afro-French young men living in the city. It also builds on a world-historical perspective to explore the diasporic webs in which the lives of Afro-French are embedded. Taking spatial racialization as a point of entry, the study attempts to understand how governmental strategies and urban policies regulate lives and residential patterns in the city. Three lines of investigation are pursued: 1) an examination of Afro-French racialization and genealogies; 2) an analysis of narratives and struggles of these communities and their impact on neoliberal spaces; 3) an exploration of the various ways spatial governmentality constrains and/or produces Afro-Frenchness. The primary purpose of this ethnographic research is to comprehend the French colonial history and its impact on the racialization of diasporic Afro-French living in metropolitan France. For this end, the study proposes the notion of "Afro-French," an analytical concept that designates a constellation of groups from Sub-Saharan, North African, and Caribbean origins. The term provides a heuristic to comprehend the urban and cultural experiences of diasporic sub-groups who have different but overlapping genealogies. Second, the project helps understand why Afro-French living in Clichy-sous-Bois embody and at the same time transgress official narratives of the nation. It argues that France's nationalism, like other forms of European nationalisms, is facing a contradictory moment in the neoliberal conjuncture. On the one hand, discourses about liberalization of the economy involve the deployment of narratives that celebrate mobility and flexibility. This new dependence on a global neoliberal economy destabilizes national economies and erodes the state's structures. On the other hand, state actors diffuse identitarian and xenophobic discourses that blame ethnic and religious minorities for the socio-economic crisis. Third, the study argues that spatial governmentality and urban strategies enable certain aspects of Afro-Frenchness but constrain others: there is no homogenous or unified logic to regulate lives and spaces in Clichy.