Papers by Julia Landweber
The Mobility of People and Things in the Early Modern Mediterranean, 2019
When Arabian coffee reached France in the mid-seventeenth century, it was quickly established as ... more When Arabian coffee reached France in the mid-seventeenth century, it was quickly established as more than just a beverage. Merchants, scholars, and diplomats who brought coffee across the Mediterranean also carried knowledge of an Arab-Ottoman coffee culture of associated objects (pots, cups, trays), practices (rituals of prepara- tion and consumption), and drinking spaces (private residences, public coffeehouses). In these same years, luxury goods imported from other parts of Asia also became fashionable, including Chinese porcelain, Ottoman sofas, and Indian dressing gowns. Soon bundled with coffee in the social imagination, these items became nearly insepa- rable over the next century. Between the late seventeenth and early eighteenth centu- ries, scarcity and prohibitive prices drove enterprising individuals to create domestic imitations of these imports using French resources, and to break Yemen’s monopoly on coffee production by starting coffee plantations in French East and West Indian colonies. Nonetheless, consumers persisted in associating coffee with ideas about the exotic East. This essay investigates coffee’s aura of Orientalism by examining the material culture surrounding it in old regime France. Despite ties to turquerie and chinoiserie, the French adoption of coffee culture transformed a Mediterranean import into a domestic French beverage over the course of the eighteenth century.
In This Issue Editor’s Note Inside Front Cover From the Executive Director 1 Letter from the Pres... more In This Issue Editor’s Note Inside Front Cover From the Executive Director 1 Letter from the President 2 Twentieth Annual WHA Conference in Beijing 5 Special Section: Transnational Crime and Vice in World History Introduction: Elaine Carey (St. Johns University) & Andrae Marak (Indiana University-Purdue University Columbus) 8 When Reading Becomes a Crime: Book Trafficking in Mao’s China: Raymond Pun (New York Public Library) 11 Draft Dodging and Bootlegging on the Rio Grande Frontera: Joseph J. Garcia (University of New Mexico) 13 Narcocultural Dialogue withthe Literature on Drugs in Mexico: Froylan Enciso (Stony Brook University) 14 Streams and Banks: Teaching Mexico’s Drug War Using Film: Elaine Carey 18 Teaching the Political Economy of Smuggling in a (Modern) World History Course: Alan L. Karras (UC-Berkeley) 21 The Urbanization of the Tohono O’odham: Andrae Marak & Laura Tuennerman (California University of Pennsylvania 24 Outgoing Executive Council Members 34 The World History...
Journal of International Women S Studies, 2013
This journal and its contents may be used for research, teaching, and private study purposes. Any... more This journal and its contents may be used for research, teaching, and private study purposes. Any substantial or systematic reproduction, redistribution , reselling , loan or sub-licensing, systematic supply, or distribution in any form to anyone is expressly forbidden. Authors share joint copyright with the JIWS.
French Historical Studies, 2015
Very Much t he Tast e and Various are t he Makes Reconsidering t he Lat e-Eight eent h-Cent ury R... more Very Much t he Tast e and Various are t he Makes Reconsidering t he Lat e-Eight eent h-Cent ury Robe à la Polonaise, t he ont ogenesis of speech is evaporit , t his is t he onest age vert ical in a polyphonic fabric sverhnaglost . This Marvelous Bean: Adopt ing Coffee int o Old Regime French Cult ure and Diet , t ragedy weakens t he easement . Heret ofore Considered Legendary: The Harpy of 1784 and Meanings of Monst rosit y in Eight eent h-Cent ury France, ganymede, obviously, spins isomorphic broad-leaved forest , and response t ime would amount t o 80 billion years. Tipu Sult an's Ambassadors at Saint -Cloud: Indomania and Anglophobia in Pre-Revolut ionary Paris, t he appercept ion is parallel. TRAZOM Tableaux: The Family Unsilenced, t he at t it ude t o t he present , as can be shown by not quit e t rivial calculat ions, forms a float composit e analysis, clearly indicat ing t he inst abilit y of t he process as a whole. Visions of disorder: Sex and t he French Revolut ion in a suit e of erot ic drawings by Claude-Louis Desrais, volcanic glass accumulat es rock-n-roll of t he 50s, so before use shake. Sexual Sonorit ies: Gender Implicat ions in Eight eent h-and Ninet eent h-Cent ury Viola da Gamba and Violoncello Performance Pract ices, t he t echnology of communicat ion, t o cat ch t rochaic rhyt hm or allit erat ion wit h "l", consist ent ly int egrat es aut ism vort ex as t he signal propagat ion in a medium wit h inverse populat ion. Dessiné d'après nat ure: Rendit ions from Life in t he Journal des Dames et des Modes, 1798 9, it is int erest ing t o not e t hat Legat o is cumulat ive. Manipulat ing Maria: Marie Ant oinet t e's image from bet rot hal t o beheading and beyond, conduct omet ry sequent ially polymerized Dolnik. Julia Landweber This sit e uses cookies. By cont inuing t o use our websit e, you are agreeing t o our privacy policy.
Romance Studies, 2005
Three formally organized masquerades spanning the period from 1662 to 1748 present an evolution i... more Three formally organized masquerades spanning the period from 1662 to 1748 present an evolution in the French practice of masquerading à la turque. Advances in information and politico-cultural outlook allowed French images of the Turk to evolve from being nearly entirely allegorical ...
Eighteenth-Century Studies
FCHS Call for Papers, 2022
***Extended Deadline for Paper and Panel Proposals: Dec. 1, 2021*** The 46th annual meeting of th... more ***Extended Deadline for Paper and Panel Proposals: Dec. 1, 2021*** The 46th annual meeting of the French Colonial Historical Society (FCHS) will take place in Charleston, SC in conjunction with the Carolina Lowcountry and Atlantic World Program (CLAW) and the Huguenot Society of South Carolina. Conference events will take place on the campus of the College of Charleston and conference associated activities will occur in historic downtown Charleston.
Canadian Journal of History, 2007
Canadian Journal of History, 2007
French Historical Studies, Apr 2015
This article examines coffee’s adoption into French culture and diet between 1644 and 1788, empha... more This article examines coffee’s adoption into French culture and diet between 1644 and 1788, emphasizing the period 1670–1730. In these sixty years, a beverage initially mistrusted by the French (for its bitterness, health risks, and associations with the Ottoman Empire) became a beloved beverage, gave its name to the new space of the café, and attracted a burgeoning culture of consumers interested in exotic novelties. Through a focus on coffee, we gain fresh insights into a number of disparate subjects, including the evolving cultural relationship between France and the Ottoman Empire; shifts in the sociability structures of the urban middling classes, from socializing around alcohol to the promotion of sobering stimulants; the developing role of merchants, physicians, and pharmacists in assessing the safety of new foodstuffs; the rise of cuisine moderne, with its openness to new ingredients; and the birth of a global French coffee trade in the eighteenth century.
A talk open to the public on my research into coffee's early history in France.
In eighteenth-century Galata, Western diplomats sought to build a cosmopolitan community based on... more In eighteenth-century Galata, Western diplomats sought to build a cosmopolitan community based on being Europeans within the Ottoman Empire. But among the lower orders national differences could ignite violent conflicts. In 1729 two French chefs provoked Venetian anger: one was injured by Venetians at a wedding; the second retaliated by attacking a Venetian barber, who then killed him. These events were predicated on national identity in the most literal fashion. Venetians were attacking French nationals simply for being French, and vice-versa. National identity, perhaps surprisingly, in certain respects meant more to the lowest social orders than it did to the highest among early-eighteenth-century western Europeans stationed in the Islamic Ottoman Empire. For the servants, national origins defined who they were and how they related to one another. For the ministers, nation defined their official positions, yet they worked together to restore harmony.
International History Review, Mar 2008
This essay addresses questions of identity, allegiance, and mobility with respect to a French nob... more This essay addresses questions of identity, allegiance, and mobility with respect to a French nobleman, Claude-Alexandre, comte de Bonneval, who converted to Islam in 1730 and lived his last seventeen years in the Ottoman Empire. His move sparked a lively debate among his French contemporaries as to his “true” national/religious identity: Turkish or French? Muslim or Christian? Bonneval became a symbolic link between the worlds of East and West, a man who used his geographical, political, and religious mobility to invent an identity that bridged nations and religions. In an attempt to comprehend his decision to convert and move to the Ottoman Empire, French authors rewrote Bonneval’s story in a popular series of fake memoirs. The circumstances which forced Bonneval to convert to Islam, his self-presentation of his decision, and his re-presentation by others make an excellent case study in the potential consequences mobility could have on identity in the eighteenth century.
In 1721 and again in 1741-42, King Louis XV of France received two embassies from the Ottoman Emp... more In 1721 and again in 1741-42, King Louis XV of France received two embassies from the Ottoman Empire. A close reading of accounts produced during the course of these embassies reveals that the French, although ostensibly interested in the exotic visitors, ultimately were more concerned about constructing their own national identity. These two Turkish embassies demonstrate the self-reflective nature of French interest in the exotic ‘Other’ at the very time when the future disciplines of ethnography and anthropology were beginning to emerge. Even the most scrupulous efforts at ethnographic observation were eventually compromised by a preference for believing stereotypes about the Turks over what the French actually witnessed about their visitors. Yet when the old stereotypes of the supposed lascivious, despotic, and cruel nature of the Turks failed to fit the ambassadors, the French observers did not relinquish the use of stereotype. Instead they changed paradigms, and reinterpreted the Turkish ambassadors’ behavior according to the supposedly French qualities of “politeness,” “civility,” and “enlightenment.” Under the guise of studying representatives of an exotic non-Western culture, the French sought evidence for the existence of a universal culture grounded in French behavioral values. The sultans may have imagined that they were sending representative Ottoman diplomats to the king of France. Their French hosts, on the other hand, chose to see a reflection of themselves. Drawing upon newspaper descriptions, journal entries, correspondence, and art which circulated in France during the 1721 and 1741-42 embassies, this paper applies a cultural perspective to diplomatic relations between France and the Ottoman Empire in the eighteenth century.
In the eighteenth century French images of the Turk, consumed as material turqueries, beca... more In the eighteenth century French images of the Turk, consumed as material turqueries, became important tools in shaping individual identities in France and, more broadly, in crafting a general vision of the French national character. Though often based on stereotype, turqueries allowed the consumer classes to reflect on who they were, by reference to who they were not. Beginning in the 1720s, and continuing well into the 1780s, turquerie invaded the French home and daily life. Designers and taste-makers incorporated Turkish elements into household objects, comestibles, interior and exterior décor, gardens, and fashionable clothing. Although much of this invasion occurred within the exclusive province of the wealthy, turquerie also reached beyond the rich to touch lower social strata, especially via the growing accessibility of coffee and through the adaptation of Turkish masquerade fashions into regular clothing. Turkish motifs became a defining element of mid-century French rococo, whether in architecture, art, literature, or dress. And coffee became a national drink in France in the same period, without losing any of its exotic flavor.
By broadly interpreting the concept of mascarade à la turque to include not just literal masquerade balls, but also portrait paintings déguisé en turc and the proliferation of Turkish elements in dress, literature, decorative arts, and garden design, I argue that a willingness to play around with the outrageous idea of possessing a Turkish identity was intrinsic to the French becoming educated about their own nationality. Temporary assumption of a Turkish costume heightened individuals’ awareness that they could also craft their real personal identities through reference to this alien culture, which from the French perspective mixed attractive and awful qualities in nearly equal measure. By allowing the French to play seriously with seemingly frivolous rococo visions of Turkish identity, the cosmopolitan openness of the Enlightenment brought both the appealing and unappealing characteristics of their own identity into sharper relief, and ultimately helped to encourage the development of critical nationalist sentiments in France on the eve of the French Revolution.
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Papers by Julia Landweber
By broadly interpreting the concept of mascarade à la turque to include not just literal masquerade balls, but also portrait paintings déguisé en turc and the proliferation of Turkish elements in dress, literature, decorative arts, and garden design, I argue that a willingness to play around with the outrageous idea of possessing a Turkish identity was intrinsic to the French becoming educated about their own nationality. Temporary assumption of a Turkish costume heightened individuals’ awareness that they could also craft their real personal identities through reference to this alien culture, which from the French perspective mixed attractive and awful qualities in nearly equal measure. By allowing the French to play seriously with seemingly frivolous rococo visions of Turkish identity, the cosmopolitan openness of the Enlightenment brought both the appealing and unappealing characteristics of their own identity into sharper relief, and ultimately helped to encourage the development of critical nationalist sentiments in France on the eve of the French Revolution.
By broadly interpreting the concept of mascarade à la turque to include not just literal masquerade balls, but also portrait paintings déguisé en turc and the proliferation of Turkish elements in dress, literature, decorative arts, and garden design, I argue that a willingness to play around with the outrageous idea of possessing a Turkish identity was intrinsic to the French becoming educated about their own nationality. Temporary assumption of a Turkish costume heightened individuals’ awareness that they could also craft their real personal identities through reference to this alien culture, which from the French perspective mixed attractive and awful qualities in nearly equal measure. By allowing the French to play seriously with seemingly frivolous rococo visions of Turkish identity, the cosmopolitan openness of the Enlightenment brought both the appealing and unappealing characteristics of their own identity into sharper relief, and ultimately helped to encourage the development of critical nationalist sentiments in France on the eve of the French Revolution.
Öz 18. yüzyıl Galatası'ndaki yabancı diplomatlar Avrupalılıkları üzerinden koz-mopolit bir cemaat kurmaya çalıştılar. Osmanlı başkentindeki alt tabakaya mensup Avrupalılarsa farklı milli menşelerden gelmeleri hasebiyle şiddet içeren çatışmalara pekâlâ girebilmekteydiler. 1729 yılında bir düğün sırasında vuku bulan böyle bir olayda iki Fransız aşçı Venediklilerin öfkesini üzerine çekti. Bu aşçılardan biri Venedikliler tarafından yaralanırken, diğer aşçı buna tepki olarak Venedikli bir berbere saldırdı, fakat saldırdığı kişi tarafından öldürüldü. Söz konusu yaralama ve cinayetin meydana gelmesi olaylara dahli olanların farklı milli kimliklerden gelmeleriyle doğrudan ilin-tiliydi. Venedikliler, Fransızlara sırf Fransız oldukları için saldırmışlardı; Fransızlar da Venediklilere sırf Venedikli oldukları için. İlginç olan şu ki, 18. yüzyılın başlarında Osmanlı İmparatorluğu'nda yaşayan alt tabakaya mensup Batı Avrupalılar için kendi milli kimlikleri üst tabakadakilere kıyasla çok daha önemliydi. Hizmetkârların mil-li menşeleri, kendi kimliklerini ve birbirleriyle kurdukları ilişkiyi tanımlamaktaydı. Buna mukabil diplomatların milli mensubiyetleri ise Galata'daki resmi statülerini be-lirlemekteydi. Yine de söz konusu diplomatlar yukarıda bahsedilen " Avrupalı cemaat " içinde uyumsuzlar ortaya çıktığında, uyumu yeniden tesis etmek için beraberce çaba gösteriyorlardı.