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New Critical Perspectives on Franco-Irish Relations


Edited By Anne Goarzin

This collection of critical essays proposes new and original readings of the relationship between French and Irish literature and culture. It seeks to re-evaluate, deconstruct and question artistic productions and cultural phenomena while pointing to the potential for comparative analysis between the two countries. The volume covers the French wine tradition, the Irish rebellion and the weight of religious and cultural tradition in both countries, seeking to examine these familiar topics from unconventional perspectives. Some contributors offer readings of established figures in Irish and French literature, from Flann O’Brien to Albert Camus; others highlight writers who have been left outside the critical frame, including Sydney Owenson, Jean Giono and Katherine Cecil Thurston. Finally, the volume explores areas such as sport, education, justice and alternative religious practices, generating unexpected and thought-provoking cultural connections between France and Ireland.
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Jean Giono: ‘The Peasant-Anarchist’


The unique, if unhelpful, thing about the word ‘anarchy’ is that it is possible, not only to understand it in completely different ways but, worse, perfectly acceptable to change its meaning ad hoc and with barely a pause for breath. While the human brain, in its quieter recesses, may have no great difficulty with the concept of anarchism as a vision of society rebuilt on principles of respect for the individual and mutual assistance, elsewhere, in the mind’s eye, is triggered stock footage of riots and looting. From its first flowering the term has been ambiguous. As Peter Marshall tells us in his mammoth study Demanding the Impossible: A History of Anarchism, as early as 1840, Pierre-Joseph Proudhon (1809–65) – probably the first card-carrying anarchist intellectual – was gloomily acknowledging the popular association of ‘anarchy’ with the inevitable mayhem arising from the removal of government. In challenging this, Proudhon, says Marshall, ‘deliberately went out of his way to affirm the apparent paradox that “anarchy is order” by showing that authoritarian government and the unequal distribution of wealth are the principal causes of disorder and chaos in society. By doing so, he became the father of the historic anarchist movement.’1

The very idea of an anarchist movement may still seem laughable to some. Nevertheless, anarchism unquestionably distinguished itself as a serious political force in nineteenth-century Europe; a jagged offshoot from the deep fissures created by the First International, the socialist crusade which, by the end of the 1860s,...

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