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Venus Noire: Black Women and Colonial Fantasies in Nineteenth-Century France.

Venus Noire: Black Women and Colonial Fantasies in Nineteenth-Century France.

・ISBN 978-0-8203-5432-3 cloth US$ 109.95

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・ISBN 978-0-8203-5431-6 paper US$ 38.95

¥9,125.- (税込) (※)価格はご注文時の参考価格となります。
納品価格につきましては書籍の入荷時点で確定となります。
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著者・編者Mitchell, Robin,
シリーズRace in the Atlantic World 1700 - 1900
出版社(U. Georgia Pr., US)
出版年月2019
ページ数192 pp.
言語ENG
ニュース番号<649-L2442 649-L2539>

解説

Even though there were relatively few people of color in postrevolutionary France, images of and discussions about black women in particular appeared repeatedly in a variety of French cultural sectors and social milieus. In Venus Noire, Robin Mitchell shows how these literary and visual depictions of black women helped to shape the country's postrevolutionary national identity, particularly in response to the trauma of the French defeat in the Haitian Revolution.

Venus Noire explores the ramifications of this defeat in examining visual and literary representations of three black women who achieved fame in the years that followed. Sarah Baartmann, popularly known as the Hottentot Venus, represented distorted memories of Haiti in the French imagination, and Mitchell shows how her display, treatment, and representation embodied residual anger harbored by the French. Ourika, a young Senegalese girl brought to live in France by the Marechal Prince de Beauvau, inspired plays, poems, and clothing and jewelry fads, and Mitchell examines how the French appropriated black female identity through these representations while at the same time perpetuating stereotypes of the hypersexual black woman.

Finally, Mitchell shows how demonization of Jeanne Duval, longtime lover of the poet Charles Baudelaire, expressed France's need to rid itself of black bodies even as images and discourses about these bodies proliferated. The stories of these women, carefully contextualized by Mitchell and put into dialogue with one another, reveal a blind spot about race in French national identity that persists in the postcolonial present.