Download Histoire des droites en France : Tome 2 - Cultures by Jean-François Sirinelli PDF

By Jean-François Sirinelli

L'identité des droites françaises ne se définit pas uniquement par leurs modalités historiques de conquête et d'exercice du pouvoir ; elle se décline tout autant sur les cultures, c'est-à-dire, hors du domaine politique, dans l'espace social, sur les tools et les ancrages des doctrines, des idées et des valeurs partagées. L'attachement à cette identité commune se traduit non plus obligatoirement par l'engagement militant ou l'adhésion à un parti, mais par l'achat régulier d'un quotidien, los angeles lecture suivie d'une revue ou bien encore une préférence marquée pour une écriture particulière de l'histoire. A l'instar de l. a. politique, les cultures ont leurs propres buildings, réseaux, vecteurs, acteurs. Leur univers est tissé par les liens que nouent notabilités politiques et élites des salons, noms de l. a. presse et noms de l'édition, group of workers politique, hommes de plume - romanciers, essayistes - et hommes de mémoire - historiens professionnels ou érudits. Cette sociabilité, porteuse et nourricière des cultures, fait circuler idées et doctrines entre les salons, les groupes parlementaires ou les ligues-et, plus tardivement, les partis -, les salles de rédaction, les grandes collections et les amphithéâtres de l'Université. Elles cristallisent particulièrement dans les batailles de mémoire qui journey à journey mobilisent mémorialistes, romanciers et historiens, doctrinaires et idéologues, militants - autour d'un parti et ses courses - et citoyens, enfin, au cours de rassemblements et de cérémonies commémoratives visant à inscrire symboliquement des systèmes de croyances et de valeurs dans l'espace public. L'identité des droites se nourrit de ce recoupement des différentes sphères du discours, de l'écrit et de l. a. mémoire.

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Histoire des droites en France : Tome 2 - Cultures

L'identité des droites françaises ne se définit pas uniquement par leurs modalités historiques de conquête et d'exercice du pouvoir ; elle se décline tout autant sur les cultures, c'est-à-dire, hors du domaine politique, dans l'espace social, sur les tools et les ancrages des doctrines, des idées et des valeurs partagées.

Additional resources for Histoire des droites en France : Tome 2 - Cultures

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629 and 1979: 182, though he seems to be more open to the idea. For opposing views, see Ritner 1992: 287–88 and Yoyotte, Charvet, and Gompertz 1997: 96–98. Numerous other discussions are cited in these works. Fraser’s views must, of course, be understood in their context. For a discussion of Oxonian colonial attitudes towards race that shaped the archaeological studies of Greek colonization, see de Angelis 1998: 543–44. , Symonds 1986: 25–26, 76–77, 299–300. Cf. Fanon 1963: 41: “The settler makes history and is conscious of making it.

G. Gramsci 1971: xiii–xiv, 52–55, 206–9), except in the special sense I note below in drawing on Chakrabarty. Imperial and colonial histories 35 Dipesh Chakrabarty has observed in modern colonial and post-colonial histories of India. Chakrabarty, of course, interrogates a range of modern categories, theories and historicist assumptions that are beyond the scope of this work, but in evoking the double-bind of a European thought that is “indispensable but inadequate” he articulates a general problem that confronts any attempt to find an alternative to the analogies I have been describing.

Young’s discussion (1995: 178) of C. L. Temple’s Native Races and Their Rulers (1918). In his study, The Arts of Ptolemaic Egypt (1937), Ibrahim Noshy emphasizes Egyptian national pride and resentment of exploitation and domination by the Ptolemies (see esp. 11). He also argues that separation between Greeks and Egyptians led to an Egyptian racial and cultural continuity, and that any “de-Hellenization” of Greeks was not the result of fusion with Egypt, but rather due to environment and social conditions (14–15, 146).

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