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The Aesthetics of French Taste : = How French Colonial Epistemologies Shapeshift into Class-Oriented Practices in Modern Egypt in the 1826-1950 Period.

Record Type:	Electronic resources : Monograph/item
Title/Author:	The Aesthetics of French Taste :/
Reminder of title:	How French Colonial Epistemologies Shapeshift into Class-Oriented Practices in Modern Egypt in the 1826-1950 Period.
Author:	Azzouzi, Najah.
Description:	1 online resource (293 pages)
Notes:	Source: Dissertations Abstracts International, Volume: 84-11, Section: A.
Contained By:	Dissertations Abstracts International84-11A.
Subject:	Comparative literature. -
Online resource:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=29253426click for full text (PQDT)
ISBN:	9798379493660

The Aesthetics of French Taste : = How French Colonial Epistemologies Shapeshift into Class-Oriented Practices in Modern Egypt in the 1826-1950 Period.
Azzouzi, Najah.

The Aesthetics of French Taste :How French Colonial Epistemologies Shapeshift into Class-Oriented Practices in Modern Egypt in the 1826-1950 Period. - 1 online resource (293 pages)

Source: Dissertations Abstracts International, Volume: 84-11, Section: A.

Thesis (Ph.D.)--University of California, Riverside, 2023.

Includes bibliographical references

This dissertation argues that, in the 1820s-1940s period, Eurocentric colonial discourses pushed Egypt's (post)colonial Francophone literati and nationalists into taking up French taste as a measure of progress. European taste was more than a social marker and a tool for achieving mobility, it became an ethnographic and civilizatonal sign. Francophone Egypt had a complicated relationship with France however, and clang to native Muslim family values and structures while it strove to affirm its competence in matters of French distinction. Simultaneously, it had grasped its exotic place in France's economy of desire, which nationalists, like Mustapha Kamil and Ya'qub Sanu', later rhetorically deployed in winning French allies against colonial Britain. However, King Faruk Fuad's ascension to Egypt's throne in the early 1930s marked an increase in hegemony and the dominance of European gender and family values in the illustrated press. Through photographs, the latter presented the king's Westernized and French-speaking female relatives as national ideals of feminine morality and domesticity, thus normalizing European gender and family practices and relegating Muslim social culture to the margin.

Electronic reproduction.
Ann Arbor, Mich. :
ProQuest,
2023

Mode of access: World Wide Web

ISBN: 9798379493660Subjects--Topical Terms:

570001
Comparative literature.
Subjects--Index Terms:

European genderIndex Terms--Genre/Form:

542853
Electronic books.

The Aesthetics of French Taste : = How French Colonial Epistemologies Shapeshift into Class-Oriented Practices in Modern Egypt in the 1826-1950 Period.
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504 $a Includes bibliographical references
520 $a This dissertation argues that, in the 1820s-1940s period, Eurocentric colonial discourses pushed Egypt's (post)colonial Francophone literati and nationalists into taking up French taste as a measure of progress. European taste was more than a social marker and a tool for achieving mobility, it became an ethnographic and civilizatonal sign. Francophone Egypt had a complicated relationship with France however, and clang to native Muslim family values and structures while it strove to affirm its competence in matters of French distinction. Simultaneously, it had grasped its exotic place in France's economy of desire, which nationalists, like Mustapha Kamil and Ya'qub Sanu', later rhetorically deployed in winning French allies against colonial Britain. However, King Faruk Fuad's ascension to Egypt's throne in the early 1930s marked an increase in hegemony and the dominance of European gender and family values in the illustrated press. Through photographs, the latter presented the king's Westernized and French-speaking female relatives as national ideals of feminine morality and domesticity, thus normalizing European gender and family practices and relegating Muslim social culture to the margin.
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