Fraser Island, 1882. The population of the Badtjala people is in sharp decline following a run of brutal massacres. When German scientist Louis Müller offers to sail three Badtjala people - Bonny, Jurano and Dorondera - to Europe to perform to huge crowds, the proud and headstrong Bonny agrees, hoping to bring his people's plight to the Queen of England.Accompanied by Müller's bright, grieving daughter, Hilda, the group begins their journey to belle-époque Europe to perform in Hamburg, Berlin, Paris and eventually London. While crowds in Europe are enthusiastic to see the unique dances, singing, fights and pole climbing from the oldest culture in the world, the attention is relentless, and the fascination of scientists intrusive. When disaster strikes, Bonny must find a way to return home.

In Images of Savages, the distinguished psychologist Gustav Jahoda advances the provocative thesis that racism and the perpetual alienation of a racialized 'other' are a central leagacy of the Western tradition. Finding the roots of these demonizations deep in the myth and traditions of classical antiquity, he examines how the monstrous humanoid creatures of ancient myth and the fabulous "wild men" of the medieval European woods shaped early modern explorers' interpretations of the New World they encountered. Drawing on a global scale the schematic of the Western imagination of its "others," Jahoda locates the persistent identification of the racialized other with cannibalism, sexual abandon and animal drives. Turning to Europe's scientific tradition, Jahoda traces this imagery through the work of 18th century scientists on the relationship between humans and apes, the new racist biology of the 19th century studies of "savagery" as an arrested evolutionary state, and the assignment, especially of blacks, to a status intermediate between humans and animals, or that of children in need of paternal protection from Western masters. Finding in these traditional tropes a central influence upon the most current psychological theory, Jahoda presents a startling historical continuity of racial figuration that persists right up to the present day. Far from suggesting a program for the eradication of racial stereotypes, this remarkable effort nevertheless isolates the most significant barriers to equality buried deep within the Western tradition, and proposes a potentially redemptive self-awareness that will contribute to the gradual dismantling of racial injustice and alienation. Gustav Jahoda demonstrates how deeply rooted Western perceptions going back more than a thousand years are still feeding racial prejudice today. This highly original socio-historical contextualisation will be invaluable to scholars of psychology, sociology and anthropology, and to all those interested in the sources of racial prejudice.

DIVExplores the treatment and image of the black female or "Black Venus" as seen in early 19th French literature./div

From the sixteenth to the eighteenth centuries, Europeans struggled to understand their identity in the same way we do as individuals: by comparing themselves to others. In Savages, Romans, and Despots, Robert Launay takes us on a fascinating tour of early modern and modern history in an attempt to untangle how various depictions of “foreign” cultures and civilizations saturated debates about religion, morality, politics, and art. Beginning with Mandeville and Montaigne, and working through Montesquieu, Diderot, Gibbon, Herder, and others, Launay traces how Europeans both admired and disdained unfamiliar societies in their attempts to work through the inner conflicts of their own social worlds. Some of these writers drew caricatures of “savages,” “Oriental despots,” and “ancient” Greeks and Romans. Others earnestly attempted to understand them. But, throughout this history, comparative thinking opened a space for critical reflection. At its worst, such space could give rise to a sense of European superiority. At its best, however, it could prompt awareness of the value of other ways of being in the world. Launay’s masterful survey of some of the Western tradition’s finest minds offers a keen exploration of the genesis of the notion of “civilization,” as well as an engaging portrait of the promises and perils of cross-cultural comparison.

This is a book about two paintings that were meant to turn the English against the French Revolution by showing its worst excesses--a world in which religious piety and racial, class, and gender hierarchies are turned upside down.

What did it mean to call someone 'eccentric' in nineteenth-century Paris? And why did breaking with convention arouse such ambivalent responses in middle-class readers, writers, and spectators? From high society to Bohemia and the demi-monde to the madhouse, the scandal of nonconformism provoked anxiety, disgust, and often secret yearning. In a culture preoccupied by the need for order yet simultaneously drawn to the values of freedom and innovation, eccentricity continually tested the boundaries of bourgeois identity, ultimately becoming inseparable from it. This interdisciplinary study charts shifting French perceptions of the anomalous and bizarre from the 1830s to the fin de siècle, focusing on three key issues. First, during the July Monarchy eccentricity was linked to fashion, dandyism, and commodity culture; to many Parisians it epitomized the dangerous seductions of modernity and the growing prestige of the courtesan. Second, in the aftermath of the 1848 Revolution eccentricity was associated with the Bohemian artists and performers who inhabited 'the unknown Paris', a zone of social exclusion which middle-class spectators found both fascinating and repugnant. Finally, the popularization of medical theories of national decline in the latter part of the century led to decreasing tolerance for individual difference, and eccentricity was interpreted as a symptom of hidden insanity and deformity. Drawing on a wide range of sources, including etiquette manuals, fashion magazines, newspapers, novels, and psychiatric treatises, the study highlights the central role of gender in shaping perceptions of eccentricity. It provides new readings of works by major French writers and illuminates both well-known and neglected figures of Parisian modernity, from the courtesan and Bohemian to the female dandy and circus freak.

A hurricane is building over the Gulf of Mexico, threatening the coastal town of Bois Sauvage, Mississippi, and Esch's father is growing concerned. He's a hard drinker, largely absent, and it isn't often he worries about the family. Esch and her three brothers are stocking up on food, but there isn't much to save. Lately, Esch can't keep down what food she gets; at fifteen, she has just realized that she's pregnant. Her brother Skeetah is sneaking scraps for his prized pit bull's new litter, dying one by one. Meanwhile, brothers Randall and Junior try to stake their claim in a family long on child's play and short on parenting. As the twelve days that make up the novel's framework yield to a dramatic conclusion, this unforgettable family - motherless children sacrificing for one another as they can, protecting and nurturing where love is scarce - pulls itself up to face another day.