Moreau Academic Diversity Postdoctoral Fellowships: apply now!

We take a break from our usual programming today to pass the word on a great opportunity at Notre Dame. In 2011-12, we are particularly interested in receiving applications from scholars in French and Francophone Studies, including the Haitian diaspora (literature, culture, film, art), and French History (all fields).
Deadline: October 15, 2011.

Moreau Academic Diversity Postdoctoral Fellowships
The Moreau Academic Diversity Postdoctoral Fellowship Program is a new, one or two-year research, teaching, and mentoring experience. The program will bring in candidates from any discipline who meet one or more of three criteria:
• Scholars whose research focuses on Gender, First Nations/Native American, Africa/Africana, Asian/Asian American, Ethnic, Latino/a, or Latin American Studies
• Scholars with a track record of involvement in initiatives aimed at promoting diversity in higher education through teaching
• Scholars with interdisciplinary research projects that promise to enhance cultural competency and diversity within the American educational landscape and who are interested in exploring the implications of such work for liberal education in the Catholic tradition
For more information: http://diversity.nd.edu/moreau-postdocs/

Why “sentimentalism” requires a grain of salt: Hints from early works by Robespierre and Marat

The conference on “Terrorism, Martyrdom, and Religion” held at Notre Dame’s London Centre on 7-9 April 2011 was a splendid event, especially for the panel composed of David Andress (Univ. of Portsmouth), Dominic Janes (Birbeck College, London), Greg Kucich (Notre Dame), Ron Schechter (William and Mary) and myself, where literary, political, and historical forays into the Reign of Terror were framed by methodologies ranging from queer theory to the “new positivism.” One issue was raised and remains unresolved, however, regarding our understanding of “sentimentalism,” that is, the gushing, emotional style which dominated in the 1790s and notably in revolutionary polemics.

Most critics take sentimentalism seriously; indeed a cottage industry in scholarship has developed around the concept. But what if we were to think about the continuity between what writers imagined themselves to be before the Revolution and how that self-fashioning changed during the upheaval? In most works on the Revolution, 1789 is the point at which things began. But people did not experience life like that. How can we reconstruct the revolutionary mentality so that it embraces earlier modes of thinking from the hierarchical, Bourbon court to the egalitarian Republic which was adopted with such fanfare in 1792? A look at the deputies’ writings pre-1789 may wield some answers.

In Maximilien Robespierre’s Eloge de Gresset (1785), he defends the author (a minor poet of the rococo style) against those cynics who did not believe his repentance. Gresset’s notoriety derived from two highly publicized scandals: 1) his saucy comments on the Jesuits and their subsequent expulsion of him from the order, and 2) his withdrawal from le monde. Voltaire flippantly made light of his disgrace with the comment: “Gresset se trompe, il n’est pas si coupable” (Gresset is wrong; he is not that guilty). Robespierre’s Eloge cuts both ways: he claims to admire the poet’s verve while implicitly denouncing his immorality, as if to rebut Voltaire and say: “Gresset is right; he really was that guilty.” It seems to me that this persona–of the defender who feels the shame of the victim and yet punishes him for it–may help us understand the incongruous Virtue of Jacobinism. But more interesting is Robespierre’s praise of badinage. Did he really like the amorous battle of wits? Or was his praise of badinage motivated by other forces, such as a desire to advance his own standing among the aristocratic arbiters of taste?

Jean-Paul Marat’s profile in his Eloge de Montesquieu (1785) implies a similar defense of dissimulation. He expounds at length on Montesquieu’s irony in De l’esprit des lois and shows how a literal reading of Montesquieu’s works misses the point. Montesquieu was not only a serious magistrate, he was also an adroit stylist, Marat claims, and he wielded the “bitter laughter” of irony with aplomb. Montesquieu’s treatise was no simple diatribe against prejudice, but rather a subtle dig at the unenlightened and their pig-headed ways of thinking.

A few years later, these men forcefully disassociated themselves from the clever badinage of the Bourbon court. They pretended to be taken seriously as republicans, when just a few years earlier they endorsed a highly exclusionary mode of witty banter and ironic ridicule. Surely some witnesses would have remembered their earlier persona, and been taken aback by the new rhetoric of sincerity that Robespierre and Marat affected so publicly in the 1790s.

Perhaps we need to interpret the theatrical earnestness of “sentimentalism” with a grain of salt… and remember the supreme values of wit, banter, and clever argumentation that dominated upper-class French society during the 1780s. As Montesquieu noted some-50 years earlier, equality is a much-beloved virtue, but it is scarcely realized here in society: “Les hommes naissent bien dans l’égalité, mais ils n’y sauraient demeurer.” Could Robespierre and Marat really have believed what they wrote? Should we?

Altered book: “Shards of History” by Catherine Davis

CDavisFleursdumal1Before creating something new, it is often necessary to destroy something already existing. When an institution rooted in hundreds of years of tradition and convention is destroyed, what is left behind? Mere shards of the past? Damage? Ruins? Or does something of beauty emerge? Is it even appropriate or relevant to wonder?

 During my senior year of college, I was enrolled in “A Revolution in Fiction.” For my final creative project, I chose to make an altered book that addressed questions that had been running through my mind during the course of the semester. As a French and English major, I am most interested in poetry. I enjoy the manipulation of language, and how we can use it to discover what most troubles or fascinates us. Accordingly, I went to a used book store and bought a beautiful copy of Baudelaire’s Les Fleurs du Mal.

 I chose this book for two reasons. First, it was a book of Baudelaire’s poetry that I had already read and deeply enjoyed. Second, Les Fleurs du Mal is undoubtedly one of the most famous and well-loved works of French literature. And so, to take this book and alter it, perhaps even damage or ruin it, would be something shocking and provoking. I was aware that it could cause anger or disgust, but I hoped that I could turn it into a thing of beauty – a thing uniquely my own, but a thing that others could observe and think about. My main goal was to use this book to evoke emotions – whatever those emotions might be.

 My project’s title is Shards of History; its themes are chaos, change, and the consequences of change. I wanted to play with textures, colors, and shapes while combining images and elements of the French Revolution with the traditional poetry of Baudelaire. I cut, glued, tore, covered, added, and erased. I attempted to create at the same time that I was destroying. I used the poetry already in the book to accompany the images, by crossing out lines until each poem said what I wanted it to. Some of the materials that I used were colored tissue paper, embroidery thread, gold-colored foil, pieces of a shattered mirror, false flowers, dried flowers, and candle wax.

On the cover, I glued a small bunch of false flowers next to the title, and broken mirror bits to symbolize the destruction of tradition. Juxtaposed to that is an image of the executioner holding up the head of Louis XVI to the crowd to add a sense of shock and disgust.

 On the first pages, I glued black construction paper over both pages, but left five words uncovered – “c’est le cri de l’homme.” Those words seemed like the perfect opening for the project, and the appropriate phrase to summarize the French Revolution and its purpose as an outcry of an oppressed people as well as its resulting violence and bloodshed.

 I burned several pages to show the theme of destruction and ending. On some pages, I added images of the royal family, as well as materials that demonstrated their wealth and power. However, mixed in with those pages are others filled with violent images of the Revolution. One page has an image of Louis XVI cut up and pasted again all over it, to predict his fate at the guillotine. And throughout the pages, the words of Baudelaire accompany, and in some cases, provide a foil for, these provoking images.

 In the end, I grew very attached to my project. It became more than just a final project for a one-semester class. I had thought long and hard about my title, my themes, my procedures, and the questions that I wanted to invoke and process. It made the French Revolution come alive to me, and it gave me the opportunity to express what I learned through my own medium, so that it will continue to be important to me throughout my life. It remains a part of my learning experience and a part of myself, a work of creative art that won’t be forgotten with the many papers, exams, and homework assignments of college.

 By Catherine Davis, University of Notre Dame, B.A. 2009

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The original “Revolution in Fiction” class

Seated from left to right:  Ms. Laura Fuderer (Hesburgh Library), Kate Crecelius, Marie Sanquer, Rachel Michels, Mark Hug, Stephanie Karle, Valerie Gadala-Maria.  Standing from left to right:  Sara Bramsen, Fr. Fritz Louis (CSC), Prof. Julia Douthwaite, Sonja Stojanovic, Rachel Santay, Cathy Davis, Allison Lang, Danny Rosas-Alvarez

Seated from left to right: Ms. Laura Fuderer (Hesburgh Library), Kate Crecelius, Marie Sanquer, Rachel Michels, Mark Hug, Stephanie Karle, Valerie Gadala-Maria. Standing from left to right: Sara Bramsen, Fr. Fritz Louis (CSC), Prof. Julia Douthwaite, Sonja Stojanovic, Rachel Santay, Cathy Davis, Allison Lang, Danny Rosas-Alvarez.

In this class we studied revolutionary history and art as context to literature such as Le Cimetière de la Madeleine  (1800-01), Chantal Thomas, Les Adieux à la reine (2002), and rare texts from 1789-1830.

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