Colonizer or Colonized

Colonizer or Colonized
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Colonizer or Colonized introduces two colonial stories into the heart of France's literary and cultural history. The first describes elite France's conflicted relationship to the Ancient World. As much as French intellectuals aligned themselves with the Greco-Romans as an «us,» they also resented the Ancients as an imperial «them,» haunted by the memory that both the Greeks and Romans had colonized their ancestors, the Gauls. This memory put the elite on the defensive—defending against the legacy of this colonized past and the fear that they were the barbarian other. The second story mirrored the first. Just as the Romans had colonized the Gauls, France would colonize the New World, becoming the «New Rome» by creating a «New France.» Borrowing the Roman strategy, the French Church and State developed an assimilationist stance towards the Amerindian «barbarian.» This policy provided a foundation for what would become the nation's most basic stance towards the other. However, this version of assimilation, unlike its subsequent ones, encouraged the colonized and the colonizer to engage in close forms of contact, such as mixed marriages and communities. This book weaves these two different stories together in a triangulated dynamic. It asks the Ancients to step aside to include the New World other into a larger narrative in which elite France carved out their nation's emerging cultural identity in relation to both the New World and the Ancient World.

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Sara E. Melzer. Colonizer or Colonized

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Colonizer or Colonized

SARA E. MELZER

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Given these core values of containment, purity, refinement, and order, it seems inconceivable that the French state and church would have promoted its diametrical opposite. How could these institutions have also engaged in a politics of expansion that blurred the boundaries between self and other? How could they have encouraged intimate relations with sauvages who lived in the woods, dressed in animal skins stitched together with intestinal gut and, some said, ate human flesh? How could the church and the state have welcomed intimate contact with people deemed crude, filthy, and barbaric? The nation’s politics of assimilating sauvages thus seemed implausible, invraisemblable, because it was so contrary to the dominant cultural paradigm.

Historians of France’s colonies in the Atlantic world, however, had been illuminating this colonial encounter for well over a century. For these historians, France’s policy was hardly a secret. In fact, it was common knowledge. In 1896, Reuben Gold Thwaites made the Jesuit relations de voyage available in a modern, bilingual edition. Other historians unearthed a trove of archival materials documenting France’s colonial contact with the New World. In more recent decades, historians of the Atlantic world, such as Saliha Belmessous, Allan Greer, Philippe Jacquin, Cornelius Jaenen, Gilles Havard, Cécile Vidal, and Richard White, have produced an impressive mass of research devoted to early modern France’s colonial endeavors.50 And yet this historical research has made only a small dent in the nation’s self-understanding, as Havard and Vidal have acknowledged. Most scholars of France still view colonization largely as peripheral to France’s own cultural identity, which is seen as enclosed within an insular, self-protective bubble. How, then, to understand this resistance to including colonization as central to early modern France’s own story about its culture and history?

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