Dragons in the Drawing Room: Chinese Embroideries in British Homes

Chinese embroideries have featured in British domestic interiors since at least the seventeenth century. However, Western imperial interests in China during the mid-nineteenth and early twentieth century created a particular set of meanings around Chinese material culture, especially a colonial form of nostalgia for pre-nineteenth century China, with its emperors and 'exotic' court etiquette. This article examines the use of Chinese satin-stitch embroideries in British homes between 1860 and 1949, and explores how a range of British identities was constructed through the ownership, manipulation and display of these luxury Chinese textiles

Francophone conjunctures

[First paragraph]
 Decolonizing the Text: Glissantian Readings in Caribbean and African-American Literatures. DEBRA L. ANDERSON. New York: Peter Lang, 1995. 118 pp. (Cloth US46.95) L'Eau: Source d'une ecriture dans les litteratures feminines francophones. YOLANDE HELM (ed.). New York: Peter Lang, 1995. x + 295 pp. (Cloth US 65.95)
 Postcolonial Subjects: Francophone Women Writers. MARY JEAN GREEN, KAREN GOULD, MICHELINE RICE-MAXIMIN, KEITH L. WALKER & JACK A. YEAGER (eds.). Minneapolis: University of Minnesota Press, 1996. xxii + 359 pp. (Paper US$ 19.95)
 Statue cou coupe. ANNIE LE BRUN. Paris: Jean-Michel Place, 1996. 177 pp. (Paper FF 85.00) 
 
 Although best remembered as a founding father of the Negritude movement along with Aime Cesaire, Leopold Senghor was from the very outset of his career equally committed - as both a poet and a politician - to what he felt were the inseparable concepts of la francophonie and metissage. Senghor's has been an unabashedly paradoxical vision, consistently addressing the unanswerable question of how one can be essentially a "black African" and at the same time (in Homi Bhabha's words) "something else besides" (1994:28). In his "Eloge du metissage," written in 1950, Senghor ably described the contradictions involved in assuming the hybrid identity of a metis (an identity that offers none of the comforting biological and/or cultural certainties - about "rhythm," "intuition," and such like - upon which the project of Negritude was founded): "too assimilated and yet not assimilated enough? Such is exactly our destiny as cultural metis. It's an unattractive role, difficult to take hold of; it's a necessary role if the conjuncture of the 'Union francaise' is to have any meaning. In the face of nationalisms, racisms, academicisms, it's the struggle for the freedom of the Soul - the freedom of Man" (1964:103). At first glance, this definition of the metis appears as dated as the crude essentialism with which Senghor's Negritude is now commonly identified: in linking the fate of the metis to that of the "Union francaise," that imperial federation of states created in the years following upon the end of the Second World War with the intention of putting a "new" face on the old French Empire, Senghor would seem to have doomed the metis and his "role ingrat" to obsolescence. By the end of the decade, the decolonization of French Africa had deprived the "Union franchise" of whatever "meaning" it might once have had. The uncompromisingly manichean rhetoric of opposition that flourished in the decolonization years (and that was most famously manipulated by Fanon in his 1961 Wretched of the Earth) had rendered especially unpalatable the complicities to which Senghor's (un)assimilated metis was subject and to which he also subjected himself in the name of a "humanism" that was around this same time itself becoming the object of an all-out assault in France at the hands of intellectuals like Foucault

Reading the archipelago

[First paragraph]
 A History of Literature in the Caribbean, Volume 3: Cross-Cultural Studies. JAMES A. ARNOLD (ed.). Philadelphia: John Benjamins, 1997. xvii + 399 pp. (Cloth US 120.00) The Other America: Caribbean Literature in a New World Context. J. MICHAEL DASH. Charlottesville: University of Virginia Press, 1998. xii + 197 pp. (Cloth US 42.50, Paper US$ 18.50)
 
 In his most recent theoretical work, Traite du Tout-Monde, Edouard Glissant stresses the virtues of what he calls "archipelagic thinking." "The entire world is becoming an archipelago," he asserts (1997:194), and for this reason we need to distance ourselves from both insular and continental ways of thinking if we are to register the complexities of that global creolization process. The archipelago is situated between the solitary confines of the islands that constitute it and the expansive territory of the mainland toward which it points, relating the one to the other while retaining its own indeterminately distinct identity. For Glissant, actual archipelagos such as the Caribbean are exemplary sites for understanding the complex new relations that ambivalently and chaotically join together all the hitherto unconnected parts of the world. As a consequence of this, the need for understanding the Caribbean as an archipelago becomes ever more pressing: the Caribbean must be considered in its archipelagic totality, as a region that can only be adequately understood through comparative, cross-cultural analysis focusing less on its discrete parts than on the way these parts exist in relation with and to one another

Exotic reminiscences: The feminine other in French fiction on South East Asia

10.1177/095715580001103104French Cultural Studies113153-7