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ORIGINALLY RELEASED Mar 19, 2024 Alyson and Breht explain and explore Karl Marx's classic work "The 18th Brumaire of Louis Bonaparte." Together, they discuss Marx's incisive analysis of Louis Bonaparte's rise to power, the complex interplay between historical events and class struggle, and the profound insights into how revolutions unfold and regress. In the process, they delve into French history, the peasantry and lumpenproletariat, Bonapartism's relationship to modern Fascism, the role of the State under capitalism, and how all of this helps us to make sense of our contemporary moment of crisis in the US and around the world. ---------------------------------------------------- Support Rev Left and get access to bonus episodes: www.patreon.com/revleftradio Make a one-time donation to Rev Left at BuyMeACoffee.com/revleftradio Follow, Subscribe, & Learn more about Rev Left Radio HERE
Welcome back! We saved you your favorite spot in the Smoke Circle! Spark up and get curious as the sisters are back together for another themed episode. Kt requested French history for this episode and we have a lot of stories for you! First up, Laurel has a top 5 list of "Most Oui-diculous (get it?!) Moments in French History. Ranging from history's shortest monarchy to hallucinogenic bread, diamond scandals, blackmailed kings, a man who would eat LITERALLY anything. After the break, KT comes back with some literary history about one of her favorite places in the world: Notre Dame de Paris and the book by Victor Hugo which shares its name-- The Hunchback of Notre Dame! ~~~~~~~*The Socials and Patreon!Patreon-- The Best Buds Club! Instagram - @HighTalesofHistory TikTok- @HighTalesofHistoryPod YouTube-- @High Tales of HistoryFacebook -High Tales of History or @HighTalesofHistory Email—hightailingthroughhistory@gmail.com ~~~~~~~*Mentioned in the Episode:Hunchback of Notre Dame by Victor Hugo"The Bells of Notre Dame" "Hellfire" ~~~~*Source Materials--Top 5 Oui-diculous French History--https://www.rct.uk/collection/405142/louis-antoine-duke-of-angouleme-1775-1844-0https://www.bbc.com/news/world-10996838https://www.smithsonianmag.com/arts-culture/how-deadly-bread-bewitched-a-french-village-123126177/https://www.history.com/articles/chevalier-d-eon-french-spy-man-womanhttps://www.britishmuseum.org/collection/desire-love-and-identity/chevalier-deonhttps://en.wikipedia.org/wiki/Chevali%C3%A8re_d%27%C3%89onhttps://www.history.com/articles/marie-antoinette-diamond-necklace-affair-french-revolutionhttps://en.chateauversailles.fr/discover/history/key-dates/affair-diamond-necklace-1784-1785https://www.bbc.com/future/article/20161014-the-man-who-couldnt-stop-eatinghttps://en.wikipedia.org/wiki/Tarrare#CITEREFBondeson2006Hunchback of Notre Dame--~~~~*Intro/outro music: "Loopster" by Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http://creativecommons.org/licenses/by/3.0/
Welcome back! We saved you your favorite spot in the Smoke Circle! Spark up and get curious as the sisters are back together for another themed episode. Kt requested French history for this episode and we have a lot of stories for you! First up, Laurel has a top 5 list of "Most Oui-diculous (get it?!) Moments in French History. Ranging from history's shortest monarchy to hallucinogenic bread, diamond scandals, blackmailed kings, a man who would eat LITERALLY anything. After the break, KT comes back with some literary history about one of her favorite places in the world: Notre Dame de Paris and the book by Victor Hugo which shares its name-- The Hunchback of Notre Dame! ~~~~~~~*The Socials and Patreon!Patreon-- The Best Buds Club! Instagram - @HighTalesofHistory TikTok- @HighTalesofHistoryPod YouTube-- @High Tales of HistoryFacebook -High Tales of History or @HighTalesofHistory Email—hightailingthroughhistory@gmail.com ~~~~~~~*Mentioned in the Episode:Hunchback of Notre Dame by Victor Hugo"The Bells of Notre Dame" "Hellfire" ~~~~*Source Materials--Top 5 Oui-diculous French History--https://www.rct.uk/collection/405142/louis-antoine-duke-of-angouleme-1775-1844-0https://www.bbc.com/news/world-10996838https://www.smithsonianmag.com/arts-culture/how-deadly-bread-bewitched-a-french-village-123126177/https://www.history.com/articles/chevalier-d-eon-french-spy-man-womanhttps://www.britishmuseum.org/collection/desire-love-and-identity/chevalier-deonhttps://en.wikipedia.org/wiki/Chevali%C3%A8re_d%27%C3%89onhttps://www.history.com/articles/marie-antoinette-diamond-necklace-affair-french-revolutionhttps://en.chateauversailles.fr/discover/history/key-dates/affair-diamond-necklace-1784-1785https://www.bbc.com/future/article/20161014-the-man-who-couldnt-stop-eatinghttps://en.wikipedia.org/wiki/Tarrare#CITEREFBondeson2006Hunchback of Notre Dame--~~~~*Intro/outro music: "Loopster" by Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http://creativecommons.org/licenses/by/3.0/
We step into the shadowy corridors of 17th-century Paris to uncover the life and legacy of Catherine Monvoisin—better known as La Voisin. Fortune-teller, midwife, poisoner, and alleged sorceress, La Voisin rose from modest beginnings to become a central figure in the notorious Affair of the Poisons—a scandal that shook the court of King Louis XIV to its core. We explore her double life: by day, a respected healer and diviner; by night, a dealer in black masses, love potions, and fatal poisons. How did she build such a powerful underground network? What drew noblewomen and royals to her services? And what ultimately led to her fiery downfall? Join us as we unravel the dark mystique of one of history's most infamous femmes fatales—and examine the fear, desperation, and superstition that fueled her rise and fall.
Learn what King of France Philippe Auguste achieved during rule, around the year 1200. Among his constructions, the protection wall of Paris, the Sorbonne University, the Sewer system, and he established Paris as the Capital of France. Learn a lot more by listening to Dr Gary Girod.
Little Talk in Slow French : Learn French through conversations
"The Incredible Story of One of French Cinema's Greatest Films"Transcription : https://www.patreon.com/posts/127683169?pr=truePour soutenir mon travail
"He said you're a real Film Nerd." "What's a Film Nerd?" On this episode, BK & Jack catch the French New Wave via its most iconic film! Join them on a journey through the history of French Cinema from the Lumieres to Cahiers, the formation of the New Wave movement on both banks of the Senne, how an unexpected classic flew by the seat of its pants throughout the production, and so much more!The Film Nerds want all or nothing, and they've got it all in this episode!
So what, exactly, was “The Enlightenment”? According to the Princeton historian David A. Bell, it was an intellectual movement roughly spanning the early 18th century through to the French Revolution. In his Spring 2025 Liberties Quarterly piece “The Enlightenment, Then and Now”, Bell charts the Enlightenment as a complex intellectual movement centered in Paris but with hubs across Europe and America. He highlights key figures like Montesquieu, Voltaire, Kant, and Franklin, discussing their contributions to concepts of religious tolerance, free speech, and rationality. In our conversation, Bell addresses criticisms of the Enlightenment, including its complicated relationship with colonialism and slavery, while arguing that its principles of freedom and reason remain relevant today. 5 Key Takeaways* The Enlightenment emerged in the early 18th century (around 1720s) and was characterized by intellectual inquiry, skepticism toward religion, and a growing sense among thinkers that they were living in an "enlightened century."* While Paris was the central hub, the Enlightenment had multiple centers including Scotland, Germany, and America, with thinkers like Voltaire, Rousseau, Kant, Hume, and Franklin contributing to its development.* The Enlightenment introduced the concept of "society" as a sphere of human existence separate from religion and politics, forming the basis of modern social sciences.* The movement had a complex relationship with colonialism and slavery - many Enlightenment thinkers criticized slavery, but some of their ideas about human progress were later used to justify imperialism.* According to Bell, rather than trying to "return to the Enlightenment," modern society should selectively adopt and adapt its valuable principles of free speech, religious tolerance, and education to create our "own Enlightenment."David Avrom Bell is a historian of early modern and modern Europe at Princeton University. His most recent book, published in 2020 by Farrar, Straus and Giroux, is Men on Horseback: The Power of Charisma in the Age of Revolution. Described in the Journal of Modern History as an "instant classic," it is available in paperback from Picador, in French translation from Fayard, and in Italian translation from Viella. A study of how new forms of political charisma arose in the eighteenth and early nineteenth centuries, the book shows that charismatic authoritarianism is as modern a political form as liberal democracy, and shares many of the same origins. Based on exhaustive research in original sources, the book includes case studies of the careers of George Washington, Napoleon Bonaparte, Toussaint Louverture and Simon Bolivar. The book's Introduction can be read here. An online conversation about the book with Annette Gordon-Reed, hosted by the Cullman Center of the New York Public Library, can be viewed here. Links to material about the book, including reviews in The New York Review of Books, The Guardian, Harper's, The New Republic, The Nation, Le Monde, The Los Angeles Review of Books and other venues can be found here. Bell is also the author of six previous books. He has published academic articles in both English and French and contributes regularly to general interest publications on a variety of subjects, ranging from modern warfare, to contemporary French politics, to the impact of digital technology on learning and scholarship, and of course French history. A list of his publications from 2023 and 2024 can be found here. His Substack newsletter can be found here. His writings have been translated into French, Spanish, Portuguese, Chinese, Hebrew, Swedish, Polish, Russian, German, Croatian, Italian, Turkish and Japanese. At the History Department at Princeton University, he holds the Sidney and Ruth Lapidus Chair in the Era of North Atlantic Revolutions, and offers courses on early modern Europe, on military history, and on the early modern French empire. Previously, he spent fourteen years at Johns Hopkins University, including three as Dean of Faculty in its School of Arts and Sciences. From 2020 to 2024 he served as Director of the Shelby Cullom Davis Center for Historical Studies at Princeton. He is a member of the American Academy of Arts and Sciences, and a corresponding fellow of the British Academy. Bell's new project is a history of the Enlightenment. A preliminary article from the project was published in early 2022 by Modern Intellectual History. Another is now out in French History.Named as one of the "100 most connected men" by GQ magazine, Andrew Keen is amongst the world's best known broadcasters and commentators. In addition to presenting the daily KEEN ON show, he is the host of the long-running How To Fix Democracy interview series. He is also the author of four prescient books about digital technology: CULT OF THE AMATEUR, DIGITAL VERTIGO, THE INTERNET IS NOT THE ANSWER and HOW TO FIX THE FUTURE. Andrew lives in San Francisco, is married to Cassandra Knight, Google's VP of Litigation & Discovery, and has two grown children. FULL TRANSCRIPTAndrew Keen: Hello everybody, in these supposedly dark times, the E word comes up a lot, the Enlightenment. Are we at the end of the Enlightenment or the beginning? Was there even an Enlightenment? My guest today, David Bell, a professor of history, very distinguished professor of history at Princeton University, has an interesting piece in the spring issue of It is One of our, our favorite quarterlies here on Keen on America, Bell's piece is The Enlightenment Then and Now, and David is joining us from the home of the Enlightenment, perhaps Paris in France, where he's on sabbatical hard life. David being an academic these days, isn't it?David Bell: Very difficult. I'm having to suffer the Parisian bread and croissant. It's terrible.Andrew Keen: Yeah. Well, I won't keep you too long. Is Paris then, or France? Is it the home of the Enlightenment? I know there are many Enlightenments, the French, the Scottish, maybe even the English, perhaps even the American.David Bell: It's certainly one of the homes of the Enlightenment, and it's probably the closest that the Enlightened had to a center, absolutely. But as you say, there were Edinburgh, Glasgow, plenty of places in Germany, Philadelphia, all those places have good claims to being centers of the enlightenment as well.Andrew Keen: All the same David, is it like one of those sports games in California where everyone gets a medal?David Bell: Well, they're different metals, right, but I think certainly Paris is where everybody went. I mean, if you look at the figures from the German Enlightenment, from the Scottish Enlightenment from the American Enlightenment they all tended to congregate in Paris and the Parisians didn't tend to go anywhere else unless they were forced to. So that gives you a pretty good sense of where the most important center was.Andrew Keen: So David, before we get to specifics, map out for us, because everyone is perhaps as familiar or comfortable with the history of the Enlightenment, and certainly as you are. When did it happen? What years? And who are the leaders of this thing called the Enlightenment?David Bell: Well, that's a big question. And I'm afraid, of course, that if you ask 10 historians, you'll get 10 different answers.Andrew Keen: Well, I'm only asking you, so I only want one answer.David Bell: So I would say that the Enlightenment really gets going around the first couple of decades of the 18th century. And that's when people really start to think that they are actually living in what they start to call an Enlightenment century. There are a lot of reasons for this. They are seeing what we now call the scientific revolution. They're looking at the progress that has been made with that. They are experiencing the changes in the religious sphere, including the end of religious wars, coming with a great deal of skepticism about religion. They are living in a relative period of peace where they're able to speculate much more broadly and daringly than before. But it's really in those first couple of decades that they start thinking of themselves as living in an enlightened century. They start defining themselves as something that would later be called the enlightenment. So I would say that it's, really, really there between maybe the end of the 17th century and 1720s that it really gets started.Andrew Keen: So let's have some names, David, of philosophers, I guess. I mean, if those are the right words. I know that there was a term in French. There is a term called philosoph. Were they the founders, the leaders of the Enlightenment?David Bell: Well, there is a... Again, I don't want to descend into academic quibbling here, but there were lots of leaders. Let me give an example, though. So the year 1721 is a remarkable year. So in the year, 1721, two amazing events happened within a couple of months of each other. So in May, Montesquieu, one of the great philosophers by any definition, publishes his novel called Persian Letters. And this is an incredible novel. Still, I think one of greatest novels ever written, and it's very daring. It is the account, it is supposedly a an account written by two Persian travelers to Europe who are writing back to people in Isfahan about what they're seeing. And it is very critical of French society. It is very of religion. It is, as I said, very daring philosophically. It is a product in part of the increasing contact between Europe and the rest of the world that is also very central to the Enlightenment. So that novel comes out. So it's immediately, you know, the police try to suppress it. But they don't have much success because it's incredibly popular and Montesquieu doesn't suffer any particular problems because...Andrew Keen: And the French police have never been the most efficient police force in the world, have they?David Bell: Oh, they could be, but not in this case. And then two months later, after Montesquieu published this novel, there's a German philosopher much less well-known than Montesqiu, than Christian Bolz, who is a professor at the Universität Haller in Prussia, and he gives an oration in Latin, a very typical university oration for the time, about Chinese philosophy, in which he says that the Chinese have sort of proved to the world, particularly through the writings of Confucius and others, that you can have a virtuous society without religion. Obviously very controversial. Statement for the time it actually gets him fired from his job, he has to leave the Kingdom of Prussia within 48 hours on penalty of death, starts an enormous controversy. But here are two events, both of which involving non-European people, involving the way in which Europeans are starting to look out at the rest of the world and starting to imagine Europe as just one part of a larger humanity, and at the same time they are starting to speculate very daringly about whether you can have. You know, what it means to have a society, do you need to have religion in order to have morality in society? Do you need the proper, what kind of government do you need to to have virtuous conduct and a proper society? So all of these things get, you know, really crystallize, I think, around these two incidents as much as anything. So if I had to pick a single date for when the enlightenment starts, I'd probably pick that 1721.Andrew Keen: And when was, David, I thought you were going to tell me about the earthquake in Lisbon, when was that earthquake?David Bell: That earthquake comes quite a bit later. That comes, and now historians should be better with dates than I am. It's in the 1750s, I think it's the late 1750's. Again, this historian is proving he's getting a very bad grade for forgetting the exact date, but it's in 1750. So that's a different kind of event, which sparks off a great deal of commentary, because it's a terrible earthquake. It destroys most of the city of Lisbon, it destroys other cities throughout Portugal, and it leads a lot of the philosophy to philosophers at the time to be speculating very daringly again on whether there is any kind of real purpose to the universe and whether there's any kind divine purpose. Why would such a terrible thing happen? Why would God do such a thing to his followers? And certainly VoltaireAndrew Keen: Yeah, Votav, of course, comes to mind of questioning.David Bell: And Condit, Voltaire's novel Condit gives a very good description of the earthquake in Lisbon and uses that as a centerpiece. Voltair also read other things about the earthquake, a poem about Lisbon earthquake. But in Condit he gives a lasting, very scathing portrait of the Catholic Church in general and then of what happens in Portugal. And so the Lisbon Earthquake is certainly another one of the events, but it happens considerably later. Really in the middle of the end of life.Andrew Keen: So, David, you believe in this idea of the Enlightenment. I take your point that there are more than one Enlightenment in more than one center, but in broad historical terms, the 18th century could be defined at least in Western and Northern Europe as the period of the Enlightenment, would that be a fair generalization?David Bell: I think it's perfectly fair generalization. Of course, there are historians who say that it never happened. There's a conservative British historian, J.C.D. Clark, who published a book last summer, saying that the Enlightenment is a kind of myth, that there was a lot of intellectual activity in Europe, obviously, but that the idea that it formed a coherent Enlightenment was really invented in the 20th century by a bunch of progressive reformers who wanted to claim a kind of venerable and august pedigree for their own reform, liberal reform plans. I think that's an exaggeration. People in the 18th century defined very clearly what was going on, both people who were in favor of it and people who are against it. And while you can, if you look very closely at it, of course it gets a bit fuzzy. Of course it's gets, there's no single, you can't define a single enlightenment project or a single enlightened ideology. But then, I think people would be hard pressed to define any intellectual movement. You know, in perfect, incoherent terms. So the enlightenment is, you know by compared with almost any other intellectual movement certainly existed.Andrew Keen: In terms of a philosophy of the Enlightenment, the German thinker, Immanuel Kant, seems to be often, and when you describe him as the conscience or the brain or a mixture of the conscience and brain of the enlightenment, why is Kant and Kantian thinking so important in the development of the Enlightenment.David Bell: Well, that's a really interesting question. And one reason is because most of the Enlightenment was not very rigorously philosophical. A lot of the major figures of the enlightenment before Kant tended to be writing for a general public. And they often were writing with a very specific agenda. We look at Voltaire, Diderot, Rousseau. Now you look at Adam Smith in Scotland. We look David Hume or Adam Ferguson. You look at Benjamin Franklin in the United States. These people wrote in all sorts of different genres. They wrote in, they wrote all sorts of different kinds of books. They have many different purposes and very few of them did a lot of what we would call rigorous academic philosophy. And Kant was different. Kant was very much an academic philosopher. Kant was nothing if not rigorous. He came at the end of the enlightenment by most people's measure. He wrote these very, very difficult, very rigorous, very brilliant works, such as The Creek of Pure Reason. And so, it's certainly been the case that people who wanted to describe the Enlightenment as a philosophy have tended to look to Kant. So for example, there's a great German philosopher and intellectual historian of the early 20th century named Ernst Kassirer, who had to leave Germany because of the Nazis. And he wrote a great book called The Philosophy of the Enlightened. And that leads directly to Immanuel Kant. And of course, Casir himself was a Kantian, identified with Kant. And so he wanted to make Kant, in a sense, the telos, the end point, the culmination, the fulfillment of the Enlightenment. But so I think that's why Kant has such a particularly important position. You're defining it both ways.Andrew Keen: I've always struggled to understand what Kant was trying to say. I'm certainly not alone there. Might it be fair to say that he was trying to transform the universe and certainly traditional Christian notions into the Enlightenment, so the entire universe, the world, God, whatever that means, that they were all somehow according to Kant enlightened.David Bell: Well, I think that I'm certainly no expert on Immanuel Kant. And I would say that he is trying to, I mean, his major philosophical works are trying to put together a system of philosophical thinking which will justify why people have to act morally, why people act rationally, without the need for Christian revelation to bolster them. That's a very, very crude and reductionist way of putting it, but that's essentially at the heart of it. At the same time, Kant was very much aware of his own place in history. So Kant didn't simply write these very difficult, thick, dense philosophical works. He also wrote things that were more like journalism or like tablets. He wrote a famous essay called What is Enlightenment? And in that, he said that the 18th century was the period in which humankind was simply beginning to. Reach a period of enlightenment. And he said, he starts the essay by saying, this is the period when humankind is being released from its self-imposed tutelage. And we are still, and he said we do not yet live in the midst of a completely enlightened century, but we are getting there. We are living in a century that is enlightening.Andrew Keen: So the seeds, the seeds of Hegel and maybe even Marx are incant in that German thinking, that historical thinking.David Bell: In some ways, in some ways of course Hegel very much reacts against Kant and so and then Marx reacts against Hegel. So it's not exactly.Andrew Keen: Well, that's the dialectic, isn't it, David?David Bell: A simple easy path from one to the other, no, but Hegel is unimaginable without Kant of course and Marx is unimagineable without Hegel.Andrew Keen: You note that Kant represents a shift in some ways into the university and the walls of the universities were going up, and that some of the other figures associated with the the Enlightenment and Scottish Enlightenment, human and Smith and the French Enlightenment Voltaire and the others, they were more generalist writers. Should we be nostalgic for the pre-university period in the Enlightenment, or? Did things start getting serious once the heavyweights, the academic heavyweighs like Emmanuel Kant got into this thing?David Bell: I think it depends on where we're talking about. I mean, Adam Smith was a professor at Glasgow in Edinburgh, so Smith, the Scottish Enlightenment was definitely at least partly in the universities. The German Enlightenment took place very heavily in universities. Christian Vodafoy I just mentioned was the most important German philosopher of the 18th century before Kant, and he had positions in university. Even the French university system, for a while, what's interesting about the French University system, particularly the Sorbonne, which was the theology faculty, It was that. Throughout the first half of the 18th century, there were very vigorous, very interesting philosophical debates going on there, in which the people there, particularly even Jesuits there, were very open to a lot of the ideas we now call enlightenment. They were reading John Locke, they were reading Mel Pench, they were read Dekalb. What happened though in the French universities was that as more daring stuff was getting published elsewhere. Church, the Catholic Church, started to say, all right, these philosophers, these philosophies, these are our enemies, these are people we have to get at. And so at that point, anybody who was in the university, who was still in dialog with these people was basically purged. And the universities became much less interesting after that. But to come back to your question, I do think that I am very nostalgic for that period. I think that the Enlightenment was an extraordinary period, because if you look between. In the 17th century, not all, but a great deal of the most interesting intellectual work is happening in the so-called Republic of Letters. It's happening in Latin language. It is happening on a very small circle of RUD, of scholars. By the 19th century following Kant and Hegel and then the birth of the research university in Germany, which is copied everywhere, philosophy and the most advanced thinking goes back into the university. And the 18th century, particularly in France, I will say, is a time when the most advanced thought is being written for a general public. It is being in the form of novels, of dialogs, of stories, of reference works, and it is very, very accessible. The most profound thought of the West has never been as accessible overall as in the 18 century.Andrew Keen: Again, excuse this question, it might seem a bit naive, but there's a lot of pre-Enlightenment work, books, thinking that we read now that's very accessible from Erasmus and Thomas More to Machiavelli. Why weren't characters like, or are characters like Erasmuus, More's Utopia, Machiavell's prints and discourses, why aren't they considered part of the Enlightenment? What's the difference between? Enlightened thinkers or the supposedly enlightened thinkers of the 18th century and thinkers and writers of the 16th and 17th centuries.David Bell: That's a good question, you know, I think you have to, you, you know, again, one has to draw a line somewhere. That's not a very good answer, of course. All these people that you just mentioned are, in one way or another, predecessors to the Enlightenment. And of course, there were lots of people. I don't mean to say that nobody wrote in an accessible way before 1700. Obviously, lots of the people you mentioned did. Although a lot of them originally wrote in Latin, Erasmus, also Thomas More. But I think what makes the Enlightened different is that you have, again, you have a sense. These people have have a sense that they are themselves engaged in a collective project, that it is a collective project of enlightenment, of enlightening the world. They believe that they live in a century of progress. And there are certain principles. They don't agree on everything by any means. The philosophy of enlightenment is like nothing more than ripping each other to shreds, like any decent group of intellectuals. But that said, they generally did believe That people needed to have freedom of speech. They believed that you needed to have toleration of different religions. They believed in education and the need for a broadly educated public that could be as broad as possible. They generally believed in keeping religion out of the public sphere as much as possible, so all those principles came together into a program that we can consider at least a kind of... You know, not that everybody read it at every moment by any means, but there is an identifiable enlightenment program there, and in this case an identifiable enlightenment mindset. One other thing, I think, which is crucial to the Enlightenment, is that it was the attention they started to pay to something that we now take almost entirely for granted, which is the idea of society. The word society is so entirely ubiquitous, we assume it's always been there, and in one sense it has, because the word societas is a Latin word. But until... The 18th century, the word society generally had a much narrower meaning. It referred to, you know, particular institution most often, like when we talk about the society of, you know, the American philosophical society or something like that. And the idea that there exists something called society, which is the general sphere of human existence that is separate from religion and is separate from the political sphere, that's actually something which only really emerged at the end of the 1600s. And it became really the focus of you know, much, if not most, of enlightenment thinking. When you look at someone like Montesquieu and you look something, somebody like Rousseau or Voltaire or Adam Smith, probably above all, they were concerned with understanding how society works, not how government works only, but how society, what social interactions are like beginning of what we would now call social science. So that's yet another thing that distinguishes the enlightened from people like Machiavelli, often people like Thomas More, and people like bonuses.Andrew Keen: You noted earlier that the idea of progress is somehow baked in, in part, and certainly when it comes to Kant, certainly the French Enlightenment, although, of course, Rousseau challenged that. I'm not sure whether Rousseaut, as always, is both in and out of the Enlightenment and he seems to be in and out of everything. How did the Enlightement, though, make sense of itself in the context of antiquity, as it was, of Terms, it was the Renaissance that supposedly discovered or rediscovered antiquity. How did many of the leading Enlightenment thinkers, writers, how did they think of their own society in the context of not just antiquity, but even the idea of a European or Western society?David Bell: Well, there was a great book, one of the great histories of the Enlightenment was written about more than 50 years ago by the Yale professor named Peter Gay, and the first part of that book was called The Modern Paganism. So it was about the, you know, it was very much about the relationship between the Enlightenment and the ancient Greek synonyms. And certainly the writers of the enlightenment felt a great deal of kinship with the ancient Greek synonymous. They felt a common bond, particularly in the posing. Christianity and opposing what they believed the Christian Church had wrought on Europe in suppressing freedom and suppressing free thought and suppassing free inquiry. And so they felt that they were both recovering but also going beyond antiquity at the same time. And of course they were all, I mean everybody at the time, every single major figure of the Enlightenment, their education consisted in large part of what we would now call classics, right? I mean, there was an educational reformer in France in the 1760s who said, you know, our educational system is great if the purpose is to train Roman centurions, if it's to train modern people who are not doing both so well. And it's true. I mean they would spend, certainly, you know in Germany, in much of Europe, in the Netherlands, even in France, I mean people were trained not simply to read Latin, but to write in Latin. In Germany, university courses took part in the Latin language. So there's an enormous, you know, so they're certainly very, very conversant with the Greek and Roman classics, and they identify with them to a very great extent. Someone like Rousseau, I mean, and many others, and what's his first reading? How did he learn to read by reading Plutarch? In translation, but he learns to read reading Plutach. He sees from the beginning by this enormous admiration for the ancients that we get from Bhutan.Andrew Keen: Was Socrates relevant here? Was the Enlightenment somehow replacing Aristotle with Socrates and making him and his spirit of Enlightenment, of asking questions rather than answering questions, the symbol of a new way of thinking?David Bell: I would say to a certain extent, so I mean, much of the Enlightenment criticizes scholasticism, medieval scholastic, very, very sharply, and medieval scholasticism is founded philosophically very heavily upon Aristotle, so to that extent. And the spirit of skepticism that Socrates embodied, the idea of taking nothing for granted and asking questions about everything, including questions of oneself, yes, absolutely. That said, while the great figures of the Red Plato, you know, Socrates was generally I mean, it was not all that present as they come. But certainly have people with people with red play-doh in the entire virus.Andrew Keen: You mentioned Benjamin Franklin earlier, David. Most of the Enlightenment, of course, seems to be centered in France and Scotland, Germany, England. But America, many Europeans went to America then as a, what some people would call a settler colonial society, or certainly an offshoot of the European world. Was the settling of America and the American Revolution Was it the quintessential Enlightenment project?David Bell: Another very good question, and again, it depends a bit on who you talk to. I just mentioned this book by Peter Gay, and the last part of his book is called The Science of Freedom, and it's all about the American Revolution. So certainly a lot of interpreters of the Enlightenment have said that, yes, the American revolution represents in a sense the best possible outcome of the American Revolution, it was the best, possible outcome of the enlightened. Certainly there you look at the founding fathers of the United States and there's a great deal that they took from me like Certainly, they took a great great number of political ideas from Obviously Madison was very much inspired and drafting the edifice of the Constitution by Montesquieu to see himself Was happy to admit in addition most of the founding Fathers of the united states were you know had kind of you know We still had we were still definitely Christians, but we're also but we were also very much influenced by deism were very much against the idea of making the United States a kind of confessional country where Christianity was dominant. They wanted to believe in the enlightenment principles of free speech, religious toleration and so on and so forth. So in all those senses and very much the gun was probably more inspired than Franklin was somebody who was very conversant with the European Enlightenment. He spent a large part of his life in London. Where he was in contact with figures of the Enlightenment. He also, during the American Revolution, of course, he was mostly in France, where he is vetted by some of the surviving fellows and were very much in contact for them as well. So yes, I would say the American revolution is certainly... And then the American revolutionary scene, of course by the Europeans, very much as a kind of offshoot of the enlightenment. So one of the great books of the late Enlightenment is by Condor Say, which he wrote while he was hiding actually in the future evolution of the chariot. It's called a historical sketch of the progress of the human spirit, or the human mind, and you know he writes about the American Revolution as being, basically owing its existence to being like...Andrew Keen: Franklin is of course an example of your pre-academic enlightenment, a generalist, inventor, scientist, entrepreneur, political thinker. What about the role of science and indeed economics in the Enlightenment? David, we're going to talk of course about the Marxist interpretation, perhaps the Marxist interpretation which sees The Enlightenment is just a euphemism, perhaps, for exploitative capitalism. How central was the growth and development of the market, of economics, and innovation, and capitalism in your reading of The Enlightened?David Bell: Well, in my reading, it was very important, but not in the way that the Marxists used to say. So Friedrich Engels once said that the Enlightenment was basically the idealized kingdom of the bourgeoisie, and there was whole strain of Marxist thinking that followed the assumption that, and then Karl Marx himself argued that the documents like the Declaration of the Rights of Man and Citizen, which obviously were inspired by the Enlightment, were simply kind of the near, or kind of. Way that the bourgeoisie was able to advance itself ideologically, and I don't think that holds much water, which is very little indication that any particular economic class motivated the Enlightenment or was using the Enlightment in any way. That said, I think it's very difficult to imagine the Enlightement without the social and economic changes that come in with the 18th century. To begin with globalization. If you read the great works of the Enlightenment, it's remarkable just how open they are to talking about humanity in general. So one of Voltaire's largest works, one of his most important works, is something called Essay on Customs and the Spirit of Nations, which is actually History of the World, where he talks learnedly not simply about Europe, but about the Americas, about China, about Africa, about India. Montesquieu writes Persian letters. Christian Volpe writes about Chinese philosophy. You know, Rousseau writes about... You know, the earliest days of humankind talks about Africa. All the great figures of the Enlightenment are writing about the rest of the world, and this is a period in which contacts between Europe and the rest the world are exploding along with international trade. So by the end of the 18th century, there are 4,000 to 5,000 ships a year crossing the Atlantic. It's an enormous number. And that's one context in which the enlightenment takes place. Another is what we call the consumer revolution. So in the 18th century, certainly in the major cities of Western Europe, people of a wide range of social classes, including even artisans, sort of somewhat wealthy artisians, shopkeepers, are suddenly able to buy a much larger range of products than they were before. They're able to choose how to basically furnish their own lives, if you will, how they're gonna dress, what they're going to eat, what they gonna put on the walls of their apartments and so on and so forth. And so they become accustomed to exercising a great deal more personal choice than their ancestors have done. And the Enlightenment really develops in tandem with this. Most of the great works of the Enlightment, they're not really written to, they're treatises, they're like Kant, they're written to persuade you to think in a single way. Really written to make you ask questions yourself, to force you to ponder things. They're written in the form of puzzles and riddles. Voltaire had a great line there, he wrote that the best kind of books are the books that readers write half of themselves as they read, and that's sort of the quintessence of the Enlightenment as far as I'm concerned.Andrew Keen: Yeah, Voltaire might have been comfortable on YouTube or Facebook. David, you mentioned all those ships going from Europe across the Atlantic. Of course, many of those ships were filled with African slaves. You mentioned this in your piece. I mean, this is no secret, of course. You also mentioned a couple of times Montesquieu's Persian letters. To what extent is... The enlightenment then perhaps the birth of Western power, of Western colonialism, of going to Africa, seizing people, selling them in North America, the French, the English, Dutch colonization of the rest of the world. Of course, later more sophisticated Marxist thinkers from the Frankfurt School, you mentioned these in your essay, Odorno and Horkheimer in particular, See the Enlightenment as... A project, if you like, of Western domination. I remember reading many years ago when I was in graduate school, Edward Said, his analysis of books like The Persian Letters, which is a form of cultural Western power. How much of this is simply bound up in the profound, perhaps, injustice of the Western achievement? And of course, some of the justice as well. We haven't talked about Jefferson, but perhaps in Jefferson's life and his thinking and his enlightened principles and his... Life as a slave owner, these contradictions are most self-evident.David Bell: Well, there are certainly contradictions, and there's certainly... I think what's remarkable, if you think about it, is that if you read through works of the Enlightenment, you would be hard-pressed to find a justification for slavery. You do find a lot of critiques of slavery, and I think that's something very important to keep in mind. Obviously, the chattel slavery of Africans in the Americas began well before the Enlightment, it began in 1500. The Enlightenment doesn't have the credit for being the first movement to oppose slavery. That really goes back to various religious groups, especially the Fakers. But that said, you have in France, you had in Britain, in America even, you'd have a lot of figures associated with the Enlightenment who were pretty sure of becoming very forceful opponents of slavery very early. Now, when it comes to imperialism, that's a tricky issue. What I think you'd find in these light bulbs, you'd different sorts of tendencies and different sorts of writings. So there are certainly a lot of writers of the Enlightenment who are deeply opposed to European authorities. One of the most popular works of the late Enlightenment was a collective work edited by the man named the Abbe Rinal, which is called The History of the Two Indies. And that is a book which is deeply, deeply critical of European imperialism. At the same time, at the same of the enlightenment, a lot the works of history written during the Enlightment. Tended, such as Voltaire's essay on customs, which I just mentioned, tend to give a kind of very linear version of history. They suggest that all societies follow the same path, from sort of primitive savagery, hunter-gatherers, through early agriculture, feudal stages, and on into sort of modern commercial society and civilization. And so they're basically saying, okay, we, the Europeans, are the most advanced. People like the Africans and the Native Americans are the least advanced, and so perhaps we're justified in going and quote, bringing our civilization to them, what later generations would call the civilizing missions, or possibly just, you know, going over and exploiting them because we are stronger and we are more, and again, we are the best. And then there's another thing that the Enlightenment did. The Enlightenment tended to destroy an older Christian view of humankind, which in some ways militated against modern racism. Christians believed, of course, that everyone was the same from Adam and Eve, which meant that there was an essential similarity in the world. And the Enlightenment challenged this by challenging the biblical kind of creation. The Enlightenment challenges this. Voltaire, for instance, believed that there had actually been several different human species that had different origins, and that can very easily become a justification for racism. Buffon, one of the most Figures of the French Enlightenment, one of the early naturalists, was crucial for trying to show that in fact nature is not static, that nature is always changing, that species are changing, including human beings. And so again, that allowed people to think in terms of human beings at different stages of evolution, and perhaps this would be a justification for privileging the more advanced humans over the less advanced. In the 18th century itself, most of these things remain potential, rather than really being acted upon. But in the 19th century, figures of writers who would draw upon these things certainly went much further, and these became justifications for slavery, imperialism, and other things. So again, the Enlightenment is the source of a great deal of stuff here, and you can't simply put it into one box or more.Andrew Keen: You mentioned earlier, David, that Concorda wrote one of the later classics of the... Condorcet? Sorry, Condorcets, excuse my French. Condorcès wrote one the later Classics of the Enlightenment when he was hiding from the French Revolution. In your mind, was the revolution itself the natural conclusion, climax? Perhaps anti-climax of the Enlightenment. Certainly, it seems as if a lot of the critiques of the French Revolution, particularly the more conservative ones, Burke comes to mind, suggested that perhaps the principles of in the Enlightment inevitably led to the guillotine, or is that an unfair way of thinking of it?David Bell: Well, there are a lot of people who have thought like that. Edmund Burke already, writing in 1790, in his reflections on the revolution in France, he said that everything which was great in the old regime is being dissolved and, quoting, dissolved by this new conquering empire of light and reason. And then he said about the French that in the groves of their academy at the end of every vista, you see nothing but the gallows. Nothing but the Gallows. So there, in 1780, he already seemed to be predicting the reign of terror and blaming it. A certain extent from the Enlightenment. That said, I think, you know, again, the French Revolution is incredibly complicated event. I mean, you certainly have, you know, an explosion of what we could call Enlightenment thinking all over the place. In France, it happened in France. What happened there was that you had a, you know, the collapse of an extraordinarily inefficient government and a very, you know, in a very antiquated, paralyzed system of government kind of collapsed, created a kind of political vacuum. Into that vacuum stepped a lot of figures who were definitely readers of the Enlightenment. Oh so um but again the Enlightment had I said I don't think you can call the Enlightement a single thing so to say that the Enlightiment inspired the French Revolution rather than the There you go.Andrew Keen: Although your essay on liberties is the Enlightenment then and now you probably didn't write is always these lazy editors who come up with inaccurate and inaccurate titles. So for you, there is no such thing as the Enlighten.David Bell: No, there is. There is. But still, it's a complex thing. It contains multitudes.Andrew Keen: So it's the Enlightenment rather than the United States.David Bell: Conflicting tendencies, it has contradictions within it. There's enough unity to refer to it as a singular noun, but it doesn't mean that it all went in one single direction.Andrew Keen: But in historical terms, did the failure of the French Revolution, its descent into Robespierre and then Bonaparte, did it mark the end in historical terms a kind of bookend of history? You began in 1720 by 1820. Was the age of the Enlightenment pretty much over?David Bell: I would say yes. I think that, again, one of the things about the French Revolution is that people who are reading these books and they're reading these ideas and they are discussing things really start to act on them in a very different way from what it did before the French revolution. You have a lot of absolute monarchs who are trying to bring certain enlightenment principles to bear in their form of government, but they're not. But it's difficult to talk about a full-fledged attempt to enact a kind of enlightenment program. Certainly a lot of the people in the French Revolution saw themselves as doing that. But as they did it, they ran into reality, I would say. I mean, now Tocqueville, when he writes his old regime in the revolution, talks about how the French philosophes were full of these abstract ideas that were divorced from reality. And while that's an exaggeration, there was a certain truth to them. And as soon as you start having the age of revolutions, as soon you start people having to devise systems of government that will actually last, and as you have people, democratic representative systems that will last, and as they start revising these systems under the pressure of actual events, then you're not simply talking about an intellectual movement anymore, you're talking about something very different. And so I would say that, well, obviously the ideas of the Enlightenment continue to inspire people, the books continue to be read, debated. They lead on to figures like Kant, and as we talked about earlier, Kant leads to Hegel, Hegel leads to Marx in a certain sense. Nonetheless, by the time you're getting into the 19th century, what you have, you know, has connections to the Enlightenment, but can we really still call it the Enlightment? I would sayAndrew Keen: And Tocqueville, of course, found democracy in America. Is democracy itself? I know it's a big question. But is it? Bound up in the Enlightenment. You've written extensively, David, both for liberties and elsewhere on liberalism. Is the promise of democracy, democratic systems, the one born in the American Revolution, promised in the French Revolution, not realized? Are they products of the Enlightment, or is the 19th century and the democratic systems that in the 19th century, is that just a separate historical track?David Bell: Again, I would say there are certain things in the Enlightenment that do lead in that direction. Certainly, I think most figures in the enlightenment in one general sense or another accepted the idea of a kind of general notion of popular sovereignty. It didn't mean that they always felt that this was going to be something that could necessarily be acted upon or implemented in their own day. And they didn't necessarily associate generalized popular sovereignty with what we would now call democracy with people being able to actually govern themselves. Would be certain figures, certainly Diderot and some of his essays, what we saw very much in the social contract, you know, were sketching out, you knows, models for possible democratic system. Condorcet, who actually lived into the French Revolution, wrote one of the most draft constitutions for France, that's one of most democratic documents ever proposed. But of course there were lots of figures in the Enlightenment, Voltaire, and others who actually believed much more in absolute monarchy, who believed that you just, you know, you should have. Freedom of speech and freedom of discussion, out of which the best ideas would emerge, but then you had to give those ideas to the prince who imposed them by poor sicknesses.Andrew Keen: And of course, Rousseau himself, his social contract, some historians have seen that as the foundations of totalitarian, modern totalitarianism. Finally, David, your wonderful essay in Liberties in the spring quarterly 2025 is The Enlightenment, Then and Now. What about now? You work at Princeton, your president has very bravely stood up to the new presidential regime in the United States, in defense of academic intellectual freedom. Does the word and the movement, does it have any relevance in the 2020s, particularly in an age of neo-authoritarianism around the world?David Bell: I think it does. I think we have to be careful about it. I always get a little nervous when people say, well, we should simply go back to the Enlightenment, because the Enlightenments is history. We don't go back the 18th century. I think what we need to do is to recover certain principles, certain ideals from the 18 century, the ones that matter to us, the ones we think are right, and make our own Enlightenment better. I don't think we need be governed by the 18 century. Thomas Paine once said that no generation should necessarily rule over every generation to come, and I think that's probably right. Unfortunately in the United States, we have a constitution which is now essentially unamendable, so we're doomed to live by a constitution largely from the 18th century. But are there many things in the Enlightenment that we should look back to, absolutely?Andrew Keen: Well, David, I am going to free you for your own French Enlightenment. You can go and have some croissant now in your local cafe in Paris. Thank you so much for a very, I excuse the pun, enlightening conversation on the Enlightenment then and now, Essential Essay in Liberties. I'd love to get you back on the show. Talk more history. Thank you. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit keenon.substack.com/subscribe
In Part II of the murder that sparked a revolution, the Chamber of Peers investigates Duke Praslin for his wife's brutal slaying.Sources:“ASSASSINAT DE MADAME LA DUCHESSE DE PRASLIN.” L'Ami de la religion, vol. 134. Paris. 1847.Eubule-Evans, A. “Letter to the Editor.” The Spectator, No. 3,396. 29 July, 1893. P. 16Greville, William Henry. Henry Greville's Diary (London: Smith, Elder & Co., 1883).Gronek, Oceane. “Small family murder at the Duke of Choiseul's.” Chateau Blandy. https://www.chateau-blandy.fr/en/node/303Loomis, Stanley. A Crime of Passion (New York: J. B. Lippincott Company, 1967).Lowndes, Marie Belloc. “The Praslin Murder: A Famous French Mystery Case.” Harper's Weekly, Vol. LVII, No. 2924. 4 January 1913. The Mirror Monthly Magazine, Vol II, July to December 1847 (London: Kent and Richards, 1847). P. 185-188.Savine, Albert. L'assassinat de la Duchess de Praslin (Paris: Louis-Michaud, 1908). The Spectator, No. 966, Vol. 20. (London: Joseph Clayton, 1847). P. 822-824.Verdict Press. Crimes of Passion (London: Verdict Press, 1975).Walton, Gerri. “Duchess de Choiseul-Praslin: Her Murder in 1847.” Geri Walton. 19 August, 2016. Duchess de Choiseul-Praslin: Her Murder in 1847 - geriwalton.comAs well as translated letters and journal entries by Duchess Praslin, 1840-1847.Music: Credits to Holizna, Fesilyan Studios & Virginia ListonFor more information, visit www.oldbloodpodcast.com
Lesbians and Sex Work The Lesbian Historic Motif Podcast - Episode 309 with Heather Rose Jones In this episode we talk about: Four motifs that connect women loving women and sex work in historic sources Sources used Bennett, Judith and Shannon McSheffrey. 2014. “Early, Erotic and Alien: Women Dressed as Men in Late Medieval London” in History Workshop Journal. 77 (1): 1-25. Beynon, John C. 2010. “Unaccountable Women” in Lesbian Dames: Sapphism in the Long Eighteenth Century. Beynon, John C. & Caroline Gonda eds. Ashgate, Farnham. ISBN 978-0-7546-7335-4 Blackmore, Josiah. 1999. “The Poets of Sodom” in Queer Iberia: Sexualities, Cultures, and Crossings from the Middle Ages to the Renaissance ed. Josiah Blackmore and Gregory S. Hutcheson. Duke University Press, Durham. ISBN 9780822323495 Boehringer, Sandra (trans. Anna Preger). 2021. Female Homosexuality in Ancient Greece and Rome. Routledge, New York. ISBN 978-0-367-74476-2 Burford, E.J. 1986. Wits, Wenchers and Wantons - London's Low Life: Covent Garden in the Eighteenth Century. Robert Hale, London. ISBN 0-7090-2629-3 Cheek, Pamela. 1998. "The 'Mémoires secrets' and the Actress: Tribadism, Performance, and Property", in Jeremy D. Popkin and Bernadette Fort (eds), The "Mémoires secrets" and the Culture of Publicity in Eighteenth-Century France, Oxford: Voltaire Foundation. Choquette, Leslie. 2001. “'Homosexuals in the City: Representations of Lesbian and Gay Space in Nineteenth-Century Paris” in Merrick, Jeffrey & Michael Sibalis, eds. Homosexuality in French History and Culture. Harrington Park Press, New York. ISBN 1-56023-263-3 Craft-Fairchild, Catherine. 2006. “Sexual and Textual Indeterminacy: Eighteenth-Century English Representations of Sapphism” in Journal of the History of Sexuality 15:3 DeJean, Joan. 1989. Fictions of Sappho, 1546-1937. Chicago: University of Chicago Press. ISBN 0-226-14136-5 Donoghue, Emma. 1995. Passions Between Women: British Lesbian Culture 1668-1801. Harper Perennial, New York. ISBN 0-06-017261-4 Engelstein, Laura. 1990. "Lesbian Vignettes: A Russian Triptych from the 1890s" in Signs vol. 15, no. 4 813-831. Garber, Marjorie. 1992. Vested Interests: Cross-Dressing and Cultural Anxiety. Routledge, New York. ISBN 0-415-91951-7 Faderman, Lillian. 1981. Surpassing the Love of Men. William Morrow and Company, Inc., New York. ISBN 0-688-00396-6 Gilhuly, Kate. 2015. “Lesbians are Not from Lesbos” in Blondell, Ruby & Kirk Ormand (eds). Ancient Sex: New Essays. The Ohio State University Press, Columbus. ISBN 978-0-8142-1283-7 Habib, Samar. 2007. Female Homosexuality in the Middle East: Histories and Representations. Routledge, New York. ISBN 78-0-415-80603-9 Haley, Shelley P. “Lucian's ‘Leaena and Clonarium': Voyeurism or a Challenge to Assumptions?” in Rabinowitz, Nancy Sorkin & Lisa Auanger eds. 2002. Among Women: From the Homosocial to the Homoerotic in the Ancient World. University of Texas Press, Austin. ISBN 0-29-77113-4 Ingrassia, Catherine. 2003. “Eliza Haywood, Sapphic Desire, and the Practice of Reading” in: Kittredge, Katharine (ed). Lewd & Notorious: Female Transgression in the Eighteenth Century. The University of Michigan Press, Ann Arbor. ISBN 0-472-11090-X Jones, Ann Rosalind & Peter Stallybrass. 1991. “Fetishizing gender: constructing the Hermaphrodite in Renaissance Europe” in Body guards : the cultural politics of gender ambiguity edited by Julia Epstein & Kristina Straub. Routledge, New York. ISBN 0-415-90388-2 Jones, Heather Rose. 2021. “Researching the Origins of Lesbian Myths, Legends, and Symbols” (podcast). https://alpennia.com/blog/lesbian-historic-motif-podcast-episode-201-researching-origins-lesbian-myths-legends-and Katritzky, M.A. 2005. “Reading the Actress in Commedia Imagery” in Women Players in England, 1500-1660: Beyond the All-Male Stage, edited by Pamela Allen Brown & Peter Parolin. Ashgate, Burlington. ISBN 978-0-7546-0953-7 Klein, Ula Lukszo. 2021. Sapphic Crossings: Cross-Dressing Women in Eighteenth-Century British Literature. University of Virginia Press, Charlottesville. ISBN 978-0-8139-4551-4 Kranz, Susan E. 1995. The Sexual Identities of Moll Cutpurse in Dekker and Middleton's The Roaring Girl and in London in Renaissance and Reformation 19: 5-20. Merrick, Jeffrey. 1990. “Sexual Politics and Public Order in Late Eighteenth-Century France: the Mémoires secrets and the Correspondance secrète” in Journal of the History of Sexuality 1, 68-84. Merrick, Jeffrey & Bryant T. Ragan, Jr. 2001. Homosexuality in Early Modern France: A Documentary Collection. Oxford University Press, New York. ISBN 0-19-510257-6 Rizzo, Betty. 1994. Companions without Vows: Relationships among Eighteenth-Century British Women. Athens: University of Georgia Press. ISBN 978-0-8203-3218-5 Sears, Clare. 2015. Arresting Dress: Cross-Dressing, Law, and Fascination in Nineteenth-Century San Francisco. Durham: Duke University Press. ISBN 978-0-8223-5758-2 Shapiro, Michael. 1994. Gender in Play on the Shakespearean Stage: Boy Heroines and Female Pages. Ann Arbor. Van der Meer, Theo. 1991. “Tribades on Trial: Female Same-Sex Offenders in Late Eighteenth-Century Amsterdam” in Journal of the History of Sexuality 1:3 424-445. Vanita, Ruth and Saleem Kidwai, eds. 2000. Same-Sex Love in India: Readings from Literature and History. St. Martin's, New York. ISBN 0-312-22169-X Velasco, Sherry. 2011. Lesbians in Early Modern Spain. Vanderbilt University Press, Nashville. ISBN 978-0-8265-1750-0 Wahl, Elizabeth Susan. 1999. Invisible Relations: Representations of Female Intimacy in the Age of Enlightenment. Stanford University Press, Stanford. ISBN 0-8047-3650-2 Walen, Denise A. 2005. Constructions of Female Homoeroticism in Early Modern Drama. New York: Palgrave MacMillan. ISBN 978-1-4039-6875-3 A transcript of this podcast is available here. Links to the Lesbian Historic Motif Project Online Website: http://alpennia.com/lhmp Blog: http://alpennia.com/blog RSS: http://alpennia.com/blog/feed/ Twitter: @LesbianMotif Discord: Contact Heather for an invitation to the Alpennia/LHMP Discord server The Lesbian Historic Motif Project Patreon Links to Heather Online Website: http://alpennia.com Email: Heather Rose Jones Mastodon: @heatherrosejones@Wandering.Shop Bluesky: @heatherrosejones Facebook: Heather Rose Jones (author page)
Let's talk about Trump, responding to the French, history, and Hamilton....
Re-join Dawn and her guest, comedian, Jackie Kashian (Netflix, late show, Comedy Central) for a few more tasty morsels from the history of Napoleon's doomed last stand. Listen to Jackie's two great podcasts: The Dork Forest, which invites folks from a variety of backgrounds to come and share the stuff on which they are “dorks”, and the comedy podcast The Jackie and Laurie Show which pairs her with another great comedian, Laurie Kilmartin.—SILF's (Sources I'd Like to F*ck)Book - Waterloo: The History of Four Days, Three Armies, and Three Battles by Bernard CornwellYOUTUBE - Napoleonic Wars: Battle of Waterloo 1815 (Epic History: 14 min)---LILF's (Link's I'd Like to F*ck) See Dawn on THE HISTORY CHANNEL - Histories Greatest Mysteries (multiple seasons) See Dawn on THE HISTORY CHANNEL - Crazy Rich AncientsCheck out HILF MERCH now available on Redbubble! Stickers, t-shirts, bags and more!HILF is now on Patreon!Buy Me a CoffeeFind your next favorite podcast on BIG COMEDY NETWORK. ---WANNA TALK? Find us on Instagram or email us hilfpodcast@gmail.comTheme song: Composed and performed by Kat Perkins
Little Talk in Slow French : Learn French through conversations
"Wars, violence and terror during the French Revolution"Transcription : https://www.patreon.com/posts/123905941Pour soutenir mon podcast: https://www.patreon.com/c/talkslowfrenchMon instagram si vous avez des questions : https://www.instagram.com/nagisa_morimoto/Pour écouter la série sur Napoléon Bonaparte : https://open.spotify.com/episode/5qaAjPoMQPRcWxzklFy5EJ
In 1847, servants of Paris's Hotel Sebastiani rushed to help Duchess Praslin after hearing her screams. This is part one of the murder that sparked a revolution. Sources:“ASSASSINAT DE MADAME LA DUCHESSE DE PRASLIN.” L'Ami de la religion, vol. 134. Paris. 1847.Eubule-Evans, A. “Letter to the Editor.” The Spectator, No. 3,396. 29 July, 1893. P. 16Greville, William Henry. Henry Greville's Diary (London: Smith, Elder & Co., 1883).Gronek, Oceane. “Small family murder at the Duke of Choiseul's.” Chateau Blandy. https://www.chateau-blandy.fr/en/node/303Loomis, Stanley. A Crime of Passion (New York: J. B. Lippincott Company, 1967).Lowndes, Marie Belloc. “The Praslin Murder: A Famous French Mystery Case.” Harper's Weekly, Vol. LVII, No. 2924. 4 January 1913. The Mirror Monthly Magazine, Vol II, July to December 1847 (London: Kent and Richards, 1847). P. 185-188.Savine, Albert. L'assassinat de la Duchess de Praslin (Paris: Louis-Michaud, 1908). The Spectator, No. 966, Vol. 20. (London: Joseph Clayton, 1847). P. 822-824.Verdict Press. Crimes of Passion (London: Verdict Press, 1975).Walton, Gerri. “Duchess de Choiseul-Praslin: Her Murder in 1847.” Geri Walton. 19 August, 2016. Duchess de Choiseul-Praslin: Her Murder in 1847 - geriwalton.comAs well as translated letters and journal entries by Duchess Praslin, 1840-1847.Music: Credits to Holizna, Fesilyan Studios & Virginia ListonFor more information, visit www.oldbloodpodcast.com
Is Béziers really the oldest city in France? In Episode 536: Exploring Béziers, A Hidden Gem in the South of France, host Annie Sargent and guest Elyse Rivin dive into the fascinating history and charm of this underrated destination. Get the podcast ad-free Béziers sits in the Occitanie region, close to the Mediterranean. It has deep historical roots, from Roman times to the Cathar massacre and the winegrowers' revolt of 1907. Its Cathédrale Saint-Nazaire dominates the skyline, offering breathtaking views. The city's streets lead to lively markets, including the recently renovated Les Halles de Béziers, where locals gather to enjoy fresh seafood, cheeses, and wines. Béziers is also famous for the Canal du Midi, a UNESCO World Heritage Site. The Nine Locks of Fonseranes showcase incredible 17th-century engineering, still in use today. The Old Bridge, the Church of the Madeleine, and the Jean Moulin Museum add layers of history to explore. Annie and Elyse discuss the city's evolving identity, growing expat community, and efforts to restore its historic center. They also touch on Robert Ménard, Béziers' controversial mayor, and how his policies shape the city. If you're looking for a unique stop in the South of France, Béziers deserves a visit. Tune in to this episode for a deep dive into history, culture, and travel tips! Table of Contents for this Episode Today on the podcast Podcast supporters The Magazine segment Introduction and Overview of Béziers Journey to Béziers Béziers: A Medium-Sized City with a Rich History The Appeal of Béziers for Expats Historical Significance and Archaeological Discoveries The Cathar Massacre and Religious History Exploring the City: Landmarks and Attractions Winemakers' Revolt Annie's personal experience in the area The Wine Scandal and Economic Impact Massive Demonstrations of 1907 The Wine Revolt's Lasting Effects French Colonization and Algerian Wine Exploring Béziers: Historical Sites and Canal du Midi Jean Moulin and Béziers' Rich History The Enigmatic Mayor of Béziers Culinary Delights of Béziers Thank You Patrons Zoom Meetings with Patrons New VoiceMap Tours Paris Marathon The European Museum Night The Bordeaux Wine Festival A Celebration of Cézanne The Tour de France Personnal Note Next week on the podcast Copyright More episodes about the Montpellier area #BéziersTravel, #Béziers, #VisitFrance, #FranceTravel, #TravelPodcast, #JoinUsInFrance, #SouthOfFrance, #LanguedocRoussillon, #CanalDuMidi, #FrenchHistory, #HiddenGemsFrance, #FrenchRiviera, #WineLovers, #ExploreFrance, #FranceTrip, #SlowTravel, #BestOfFrance, #FrenchCulture, #TravelTips, #HistoricalSites
You've heard of the Sun King, but what about his mother? From Infanta of Spain to Regent of France, Anne of Austria's 50-year career is a rollercoaster of intrigue, family drama and civil war. ⚜️ Visit our Wordpress for episode images, score summaries, contact details and more! Make sure you leave us a review on Apple Podcasts, Spotify or wherever you listen.You can also support the show on Patreon! Join the official Angry Mob and get access to our bonus content: movie reviews, deep dives, bonus biographies and our exclusive spinoff series rating the Royal Mistresses! Message us your thoughts!Support the show⚜️Battle Royale's intro/outro music is "Dansez" by Fasion. Thank you to them for making this track free to use and listen! Go check out more of their stuff here.⚜️CATEGORIESBen and Eliza each give a score out of 10 for the first 4 categories. The 5th is determined by maths! The result is a total score out of 100. Enchanté: The shallow, first-impressions round: How fabulous and iconic an image have they passed down to us? En Garde: (A.K.A. “Selfish Wins”) How well did they gain and increase their personal power, either through scheming, statesmanship or good old fashion battles? Voulez-Vous: (A.K.A. “Selfless Wins”) How much would we want to live under their regime? How well did they better the world around them through law reforms and cultural projects? Ouh-Là-Là: How pearl-clutchingly scandalous were the events of their life, both in their time and down through the ages? How mad, bad and dangerous were they to know? La Vie en Throne: How many years did they reign, and how many of their children survived them? For more details on the scores, how they are calculated and how our kings are ranking, visit our website.
Dive into the rich tapestry of France's national symbols. From the revolutionary Tricolore to the stirring La Marseillaise, the iconic Marianne, and even the Gallic rooster (which has a curious tale!), this episode is a fun and informative journey through the emblems that define French identity. Perfect for Francophiles and history buffs alike! Follow us: On Twitter On Instagram On Facebook On The Good Life France's website Thanks for listening!
Just a heads up, today’s episode discusses extremely distressing themes including child sexual abuse and suicide. Listener discretion is advised. Last year, the story of a French rape case and the woman at its centre, Gisèle Pélicot, captured global attention. 51 men, including her ex-husband, were found guilty of charges including rape and sexual assault. Just months after that shocking case concluded, another French case is now in the spotlight — with the country’s largest child sexual abuse trial set to begin this week. Retired French surgeon Joel Le Scouarnec is accused of sexually abusing some 300 people, mostly children, often while they were under anaesthetic in a hospital. In today's deep dive, we discuss the allegations against Le Scouarnec, and the seperate investigation that led police to uncover 25 years worth of evidence, and the names of hundreds of alleged victims. Lifeline:For 24/7 crisis support, call 13 11 14 1800 RESPECT:Call: 1800 737 732Text: 0458 737 732Video: 1800RESPECT.org.au Credits:Hosts: Emma Gillespie and Zara SeidlerProducer: Orla Maher Want to support The Daily Aus? That's so kind! The best way to do that is to click ‘follow’ on Spotify or Apple and to leave us a five-star review. We would be so grateful. The Daily Aus is a media company focused on delivering accessible and digestible news to young people. We are completely independent. Want more from TDA?Subscribe to The Daily Aus newsletterSubscribe to The Daily Aus’ YouTube Channel Have feedback for us?We’re always looking for new ways to improve what we do. If you’ve got feedback, we’re all ears. Tell us here.See omnystudio.com/listener for privacy information.
Little Talk in Slow French : Learn French through conversations
"Why did the French execute their king and queen?"Transcription : https://www.patreon.com/posts/122484400?pr=trueInstagram : https://www.instagram.com/nagisa_morimoto/Extraits : Gojira - Mea Culpa (Ah! Ça ira!) [OFFICIAL VIDEO]La Mort de Louis XVI Louis Capet [ un peuple et son roi ]Un Peuple et son Roi - Le choc de Varennes
Melvyn Bragg and guests discuss one of the most consequential battles of recent centuries. On 20th September 1792 at Valmy, 120 miles to the east of Paris, the army of the French Revolution faced Prussians, Austrians and French royalists heading for Paris to free Louis XVI and restore his power and end the Revolution. The professional soldiers in the French army were joined by citizens singing the Marseillaise and their refusal to give ground prompted their opponents to retreat when they might have stayed and won. The French success was transformative. The next day, back in Paris, the National Convention abolished the monarchy and declared the new Republic. Goethe, who was at Valmy, was to write that from that day forth began a new era in the history of the world.With Michael Rowe Reader in European History at King's College LondonHeidi Mehrkens Lecturer in Modern European History at the University of AberdeenAndColin Jones Professor Emeritus of History at Queen Mary, University of LondonProducer: Simon TillotsonReading listT. C. W. Blanning, The French Revolutionary Wars, 1787-1802 (Hodder Education, 1996)Elizabeth Cross, ‘The Myth of the Foreign Enemy? The Brunswick Manifesto and the Radicalization of the French Revolution' (French History 25/2, 2011)Charles J. Esdaile, The Wars of the French Revolution, 1792-1801 (Routledge, 2018)John A. Lynn, ‘Valmy' (MHQ: Quarterly Journal of Military History, Fall 1992)Munro Price, The Fall of the French Monarchy: Louis XVI, Marie Antoinette and the baron de Breteuil (Macmillan, 2002)Simon Schama, Citizens: A Chronicle of the French Revolution (Penguin Books, 1989)Samuel F. Scott, From Yorktown to Valmy: The Transformation of the French Army in an Age of Revolution (University Press of Colorado, 1998)Marie-Cécile Thoral, From Valmy to Waterloo: France at War, 1792–1815 (Palgrave Macmillan, 2011)In Our Time is a BBC Studios Audio Production
Melvyn Bragg and guests discuss one of the most consequential battles of recent centuries. On 20th September 1792 at Valmy, 120 miles to the east of Paris, the army of the French Revolution faced Prussians, Austrians and French royalists heading for Paris to free Louis XVI and restore his power and end the Revolution. The professional soldiers in the French army were joined by citizens singing the Marseillaise and their refusal to give ground prompted their opponents to retreat when they might have stayed and won. The French success was transformative. The next day, back in Paris, the National Convention abolished the monarchy and declared the new Republic. Goethe, who was at Valmy, was to write that from that day forth began a new era in the history of the world.With Michael Rowe Reader in European History at King's College LondonHeidi Mehrkens Lecturer in Modern European History at the University of AberdeenAndColin Jones Professor Emeritus of History at Queen Mary, University of LondonProducer: Simon TillotsonReading listT. C. W. Blanning, The French Revolutionary Wars, 1787-1802 (Hodder Education, 1996)Elizabeth Cross, ‘The Myth of the Foreign Enemy? The Brunswick Manifesto and the Radicalization of the French Revolution' (French History 25/2, 2011)Charles J. Esdaile, The Wars of the French Revolution, 1792-1801 (Routledge, 2018)John A. Lynn, ‘Valmy' (MHQ: Quarterly Journal of Military History, Fall 1992)Munro Price, The Fall of the French Monarchy: Louis XVI, Marie Antoinette and the baron de Breteuil (Macmillan, 2002)Simon Schama, Citizens: A Chronicle of the French Revolution (Penguin Books, 1989)Samuel F. Scott, From Yorktown to Valmy: The Transformation of the French Army in an Age of Revolution (University Press of Colorado, 1998)Marie-Cécile Thoral, From Valmy to Waterloo: France at War, 1792–1815 (Palgrave Macmillan, 2011)In Our Time is a BBC Studios Audio Production
A crash course in French culture—with a side of charm, a dash of humour, and a ton of fascinating facts. Join a delightful, alphabet-inspired tour of everything that makes France iconic. From apéritifs to the Eiffel Tower, baguettes to haute couture, this episode is packed with fun facts, cultural insights and fascinating titbits about French icons, cuisine, and culture, plus plenty of laughs. Perfect for Francophiles and anyone who dreams of a café by the Seine, nibbling macarons, strolling among the hilltop villages of Provence, slurping French onion soup and a whole host of other French delights! Follow us: On Twitter On Instagram On Facebook On The Good Life France's website Thanks for listening!
Little Talk in Slow French : Learn French through conversations
"What Were the Origins of the French Revolution?Patreon: https://www.patreon.com/posts/121635293?pr=truePour me contacter : https://www.instagram.com/nagisa_morimoto/
When you think of World War 2, France is usually not one of the first countries you think about. That's partly because they spent a good majority of the war under occupation. Moreso the newly formed Vichy Government agreed to an armistice with the Germans putting them under occupation. There was one man who didn't surrender. That man became Free France, Charles De Gaulle. The veteran of World Wars 1 and 2 called upon himself to lead a country under occupation. De Gaulle was known for having a very high opinion of himself and his country. When no one else stepped up for France, De Gaulle stood up for France. During World War 1, World War 2, reconstruction of Europe, a potential French Civil War, and a student revolt, Charles stepped up. No matter how big of a pain De Gaulle was to the rest of the Allied leadership, he was crucial to the fight against the Germans. His love for France knew no bounds. Whether on the field of battle or the battle within the government. Join us as we get Historically High on Charles De GaulleSupport the show
The Louis XIII of Alexandre Dumas's "The Three Musketeers" is a comically naïve and easily manipulated do-nothing king, dominated by his scheming chief minister Cardinal Richelieu. But as we're about to learn, the history is a little more complicated when you consider that Louis did have military victories, he struggled against debilitating chronic illness, and France owes a lot more than expected to his partnership with the cardinal. But is this enough to spare Louis XIII from the guillotine? ⚜️ Visit our Wordpress for episode images, score summaries, contact details and more! Make sure you leave us a review on Apple Podcasts, Spotify or wherever you listen.You can also support the show on Patreon! Join the official Angry Mob and get access to our bonus content: movie reviews, deep dives, bonus biographies and our exclusive spinoff series rating the Royal Mistresses!Message us your thoughts!Support the show⚜️Battle Royale's intro/outro music is "Dansez" by Fasion. Thank you to them for making this track free to use and listen! Go check out more of their stuff here.⚜️CATEGORIESBen and Eliza each give a score out of 10 for the first 4 categories. The 5th is determined by maths! The result is a total score out of 100. Enchanté: The shallow, first-impressions round: How fabulous and iconic an image have they passed down to us? En Garde: (A.K.A. “Selfish Wins”) How well did they gain and increase their personal power, either through scheming, statesmanship or good old fashion battles? Voulez-Vous: (A.K.A. “Selfless Wins”) How much would we want to live under their regime? How well did they better the world around them through law reforms and cultural projects? Ouh-Là-Là: How pearl-clutchingly scandalous were the events of their life, both in their time and down through the ages? How mad, bad and dangerous were they to know? La Vie en Throne: How many years did they reign, and how many of their children survived them? For more details on the scores, how they are calculated and how our kings are ranking, visit our website.
In which we delve into the lives of some seriously famous authors who thought "You know what would make me a better writer? Moving to France and especially Paris!" Paris has been the playground of some of the true literary greats, from Ernest Hemingway to Oscar Wilde. Today, we'll explore why France had such a magnetic pull for these writers, what they created while they were here, and, of course, the wildly entertaining lives they led. Think Hemingway drunkenly fishing in the river Seine or Oscar Wilde… well, just being Oscar Wilde.By the end of this episode, you'll be booking your one-way ticket to Montmartre. Or at least Googling where the nearest French bakery is! After listening to this podcast, you'll feel one beret away from literary greatness, or at least from a really great Instagram post!Follow us: On Twitter On Instagram On Facebook On The Good Life France's website Thanks for listening!
Lesbians and the Law The Lesbian Historic Motif Podcast - Episode 305 with Heather Rose Jones In this episode we talk about: Evidence for how romantic and sexual relations between women were treated in legal systems in western culture References Benbow, R. Mark and Alasdair D. K. Hawkyard. 1994. “Legal Records of Cross-dressing” in Gender in Play on the Shakespearean Stage: Boy Heroines and Female Pages, ed. Michael Shapiro, Ann Arbor. pp.225-34. Benkov, Edith. “The Erased Lesbian: Sodomy and the Legal Tradition in Medieval Europe” in Same Sex Love and Desire Among Women in the Middle Ages. ed. by Francesca Canadé Sautman & Pamela Sheingorn. Palgrave, New York, 2001. Boehringer, Sandra (trans. Anna Preger). 2021. Female Homosexuality in Ancient Greece and Rome. Routledge, New York. ISBN 978-0-367-74476-2 Borris, Kenneth (ed). 2004. Same-Sex Desire in the English Renaissance: A Sourcebook of Texts, 1470-1650. Routledge, New York. ISBN 978-1-138-87953-9 Brown, Kathleen. 1995. “'Changed...into the Fashion of a Man': The Politics of Sexual Difference in a Seventeenth-Century Anglo-American Settlement” in Journal of the History of Sexuality 6:2 pp.171-193. Burshatin, Israel. “Elena Alias Eleno: Genders, Sexualities, and ‘Race' in the Mirror of Natural History in Sixteenth-Century Spain” in Ramet, Sabrina Petra (ed). 1996. Gender Reversals and Gender Cultures: Anthropological and Historical Perspectives. Routledge, London. ISBN 0-415-11483-7 Crane, Susan. 1996. “Clothing and Gender Definition: Joan of Arc,” in Journal of Medieval and Early Modern Studies 26:2 : 297-320. Crawford, Patricia & Sara Mendelson. 1995. "Sexual Identities in Early Modern England: The Marriage of Two Women in 1680" in Gender and History vol 7, no 3: 362-377. Cressy, David. 1996. “Gender Trouble and Cross-Dressing in Early Modern England” in Journal of British Studies 35/4: 438-465. Crompton, Louis. 1985. “The Myth of Lesbian Impunity: Capital Laws from 1270 to 1791” in Licata, Salvatore J. & Robert P. Petersen (eds). The Gay Past: A Collection of Historical Essays. Harrington Park Press, New York. ISBN 0-918393-11-6 (Also published as Journal of Homosexuality, Vol. 6, numbers 1/2, Fall/Winter 1980.) Dekker, Rudolf M. and van de Pol, Lotte C. 1989. The Tradition of Female Transvestism in Early Modern Europe. Macmillan, London. ISBN 0-333-41253-2 Derry, Caroline. 2020. Lesbianism and the Criminal Law: Three Centuries of Legal Regulation in England and Wales. Palgrave Macmillan. ISBN 978-3-030-35299-8 Duggan, Lisa. 1993. “The Trials of Alice Mitchell: Sensationalism, Sexology and the Lesbian Subject in Turn-of-the-Century America” in Queer Studies: An Interdisciplinary Reader, ed. Robert J. Corber and Stephen Valocchi. Oxford: Blackwell. pp.73-87 Eriksson, Brigitte. 1985. “A Lesbian Execution in Germany, 1721: The Trial Records” in Licata, Salvatore J. & Robert P. Petersen (eds). The Gay Past: A Collection of Historical Essays. Harrington Park Press, New York. ISBN 0-918393-11-6 (Also published as Journal of Homosexuality, Vol. 6, numbers 1/2, Fall/Winter 1980.) Fernandez, André. 1997. “The Repression of Sexual Behavior by the Aragonese Inquisition between 1560 and 1700” in Journal of the History of Sexuality 7:4 pp.469-501 Friedli, Lynne. 1987. “Passing Women: A Study of Gender Boundaries in the Eighteenth Century” in Rousseau, G. S. and Roy Porter (eds). Sexual Underworlds of the Enlightenment. Manchester University Press, Manchester. ISBN 0-8078-1782-1 Hindmarch-Watson, Katie. 2008. "Lois Schwich, the Female Errand Boy: Narratives of Female Cross-Dressing in Late-Victorian London" in GLQ 14:1, 69-98. History Project, The. 1998. Improper Bostonians. Beacon Press, Boston. ISBN 0-8070-7948-0 Holler, Jacqueline. 1999. “'More Sins than the Queen of England': Marina de San Miguel before the Mexican Inquisition” in Women in the Inquisition: Spain and the New World, ed. Mary E. Giles. Johns Hopkins University Press, Baltimore. ISBN 0-8018-5931-X pp.209-28 Hubbard, Thomas K. 2003. Homosexuality in Greece and Rome: A Sourcebook of Basic Documents. University of California Press, Berkeley. ISBN 978-0-520-23430-7 Hutchison, Emily & Sara McDougall. 2022. “Pardonable Sodomy: Uncovering Laurence's Sin and Recovering the Range of the Possible” in Medieval People, vol. 37, pp. 115-146. Karras, Ruth Mazo. 2005. Sexuality in Medieval Europe: Doing Unto Others. Routledge, New York. ISBN 978-0-415-28963-4 Lansing, Carol. 2005. “Donna con Donna? A 1295 Inquest into Female Sodomy” in Studies in Medieval and Renaissance History: Sexuality and Culture in Medieval and Renaissance Europe, Third Series vol. II: 109-122. Lucas, R. Valerie. 1988. “'Hic Mulier': The Female Transvestite in Early Modern England” in Renaissance and Reformation 12:1 pp.65-84 Merrick, Jeffrey & Bryant T. Ragan, Jr. 2001. Homosexuality in Early Modern France: A Documentary Collection. Oxford University Press, New York. ISBN 0-19-510257-6 Michelsen, Jakob. 1996. “Von Kaufleuten, Waisenknaben und Frauen in Männerkleidern: Sodomie im Hamburg des 18. Jahrhunderts” in Zeitschrift für Sexualforschung 9: 226-27. Monter, E. William. 1985. “Sodomy and Heresy in Early Modern Switzerland” in Licata, Salvatore J. & Robert P. Petersen (eds). The Gay Past: A Collection of Historical Essays. Harrington Park Press, New York. ISBN 0-918393-11-6 (Also published as Journal of Homosexuality, Vol. 6, numbers 1/2, Fall/Winter 1980.) Murray, Jacqueline. 1996. "Twice marginal and twice invisible: Lesbians in the Middle Ages" in Handbook of Medieval Sexuality, ed. Vern L. Bullough and James A. Brundage, Garland Publishing, pp. 191-222 Puff, Helmut. 1997. “Localizing Sodomy: The ‘Priest and sodomite' in Pre-Reformation Germany and Switzerland” in Journal of the History of Sexuality 8:2 165-195 Puff, Helmut. 2000. "Female Sodomy: The Trial of Katherina Hetzeldorfer (1477)" in Journal of Medieval and Early Modern Studies: 30:1, 41-61. Robinson, David Michael. 2001. “The Abominable Madame de Murat'” in Merrick, Jeffrey & Michael Sibalis, eds. Homosexuality in French History and Culture. Harrington Park Press, New York. ISBN 1-56023-263-3 Roelens, Jonas. 2015. “Visible Women: Female Sodomy in the Late Medieval and Early Modern Southern Netherlands (1400-1550)” in BMGN - Low Countries Historical Review vol. 130 no. 3. Sears, Clare. 2015. Arresting Dress: Cross-Dressing, Law, and Fascination in Nineteenth-Century San Francisco. Durham: Duke University Press. ISBN 978-0-8223-5758-2 Traub, Valerie. 2002. The Renaissance of Lesbianism in Early Modern England. Cambridge University Press, Cambridge. ISBN 0-521-44885-9 Van der Meer, Theo. 1991. “Tribades on Trial: Female Same-Sex Offenders in Late Eighteenth-Century Amsterdam” in Journal of the History of Sexuality 1:3 424-445. Velasco, Sherry. 2000. The Lieutenant Nun: Transgenderism, Lesbian Desire and Catalina de Erauso. University of Texas Press. ISBN 0-292-78746-4 Velasco, Sherry. 2011. Lesbians in Early Modern Spain. Vanderbilt University Press, Nashville. ISBN 978-0-8265-1750-0 Vermeil. 1765. Mémoire pour Anne Grandjean. Louis Cellot, Paris. Vicinus, Martha. 2004. Intimate Friends: Women Who Loved Women, 1778-1928. University of Chicago Press, Chicago. ISBN 0-226-85564-3 A transcript of this podcast is available here. Links to the Lesbian Historic Motif Project Online Website: http://alpennia.com/lhmp Blog: http://alpennia.com/blog RSS: http://alpennia.com/blog/feed/ Twitter: @LesbianMotif Discord: Contact Heather for an invitation to the Alpennia/LHMP Discord server The Lesbian Historic Motif Project Patreon Links to Heather Online Website: http://alpennia.com Email: Heather Rose Jones Mastodon: @heatherrosejones@Wandering.Shop Bluesky: @heatherrosejones Facebook: Heather Rose Jones (author page)
Celebrate the charm and cheer of French holidays and festivals. From the grandeur of Bastille Day fireworks to the sweet romance of Valentine's Day, we're going to dive into what makes France truly unique. We'll talk about the main national holidays, and some of the celebrations that are not so well known outside of France and some celebrations and events that are outright strange! So coming up - some fun and fascinating facts, and plenty to enjoy.Follow us: On Twitter On Instagram On Facebook On The Good Life France's website Thanks for listening!
After seizing the regency upon the death of Henry IV, will the second Medici to rule France be as successful as the first? Get ready for court intrigue, family drama and shocking twists of fate. To view Marie's most famous series of depictions, Rubens's "Marie de' Medici Cycle", head to the Louvre website to view all 20+ paintings together. They are possibly the most spectacular paintings we have ever talked about on the podcast!⚜️ Visit our Wordpress for the rest of our episode images, as well as our score summaries, contact details and more! Make sure you leave us a review on Apple Podcasts, Spotify or wherever you listen.You can also support the show on Patreon! Join the official Angry Mob and get access to our bonus content: movie reviews, deep dives, bonus biographies and our exclusive spinoff series rating the Royal Mistresses! Message us your thoughts!Support the show⚜️Battle Royale's intro/outro music is "Dansez" by Fasion. Thank you to them for making this track free to use and listen! Go check out more of their stuff here.⚜️CATEGORIESBen and Eliza each give a score out of 10 for the first 4 categories. The 5th is determined by maths! The result is a total score out of 100. Enchanté: The shallow, first-impressions round: How fabulous and iconic an image have they passed down to us? En Garde: (A.K.A. “Selfish Wins”) How well did they gain and increase their personal power, either through scheming, statesmanship or good old fashion battles? Voulez-Vous: (A.K.A. “Selfless Wins”) How much would we want to live under their regime? How well did they better the world around them through law reforms and cultural projects? Ouh-Là-Là: How pearl-clutchingly scandalous were the events of their life, both in their time and down through the ages? How mad, bad and dangerous were they to know? La Vie en Throne: How many years did they reign, and how many of their children survived them? For more details on the scores, how they are calculated and how our kings are ranking, visit our website.
Join Janine and Oli for a deliciously fun dive into France's winter celebrations! From the regal galette des rois of Epiphany to the crêpe-flipping madness of La Chandeleur, and the glittering parades of Carnival, they unpack the traditions, food, and humour of France's January-March festivities. Expect plenty of laughs, cultural nuggets, and some questionable crêpe-flipping skills.Follow us: On Twitter On Instagram On Facebook On The Good Life France's website Thanks for listening!
How will "Good King Henry" fare as we rate him? We know he spent his reign fighting, drinking and womanising, but what did he do for France? And more importantly, was he really the second coming of Hercules?Let is know what you thought of Henry, and whether he deserves the fate we've given him...⚜️The rendition of "Vive Henri IV" used for this episode was performed by Les Quatre Barbus, released in 1993 by Playtime records on the album "Les Compositeurs: Les Plus Belles Musiques de Films de René Cloërec" by René Cloërec. It is available to stream on Spotify or YouTube. ⚜️ Visit our Wordpress for episode images, score summaries, contact details and more! Make sure you leave us a review on Apple Podcasts, Spotify or wherever you listen.You can also support the show on Patreon! Join the official Angry Mob and get access to our bonus content: movie reviews, deep dives, bonus biographies and our exclusive spinoff series rating the Royal Mistresses!Message us your thoughts!Support the show⚜️Battle Royale's intro/outro music is "Dansez" by Fasion. Thank you to them for making this track free to use and listen! Go check out more of their stuff here.⚜️CATEGORIESBen and Eliza each give a score out of 10 for the first 4 categories. The 5th is determined by maths! The result is a total score out of 100. Enchanté: The shallow, first-impressions round: How fabulous and iconic an image have they passed down to us? En Garde: (A.K.A. “Selfish Wins”) How well did they gain and increase their personal power, either through scheming, statesmanship or good old fashion battles? Voulez-Vous: (A.K.A. “Selfless Wins”) How much would we want to live under their regime? How well did they better the world around them through law reforms and cultural projects? Ouh-Là-Là: How pearl-clutchingly scandalous were the events of their life, both in their time and down through the ages? How mad, bad and dangerous were they to know? La Vie en Throne: How many years did they reign, and how many of their children survived them? For more details on the scores, how they are calculated and how our kings are ranking, visit our website.
Let us whisk you away with us to France to find out about the most wonderful Christmas markets from the oldest and the biggest to the most magical. Plus discover the most fabulous festive events from the quirkiest, turkey-est Festival held in northern France to Lyon's Festival of Lights and Nancy's unique take on a Christmas story. Fun facts, fascinating snippets and top tips… Follow us: On Twitter On Instagram On Facebook On The Good Life France's website Thanks for listening!
We're back!!! And we're starting off a new royal line with Henry IV, the first Bourbon king. Is this stinky, ill-mannered heretic really the hero France has been waiting for after 30 years of civil war?Stay tuned for Part 2 next week, when we will rate Henry and decide whether he deserves the guillotine. ⚜️ Visit our Wordpress for episode images, score summaries, contact details and more! Make sure you leave us a review on Apple Podcasts, Spotify or wherever you listen.You can also support the show on Patreon! Join the official Angry Mob and get access to our bonus content: movie reviews, deep dives, bonus biographies and our exclusive spinoff series rating the Royal Mistresses!Message us your thoughts!Support the show⚜️Battle Royale's intro/outro music is "Dansez" by Fasion. Thank you to them for making this track free to use and listen! Go check out more of their stuff here.⚜️CATEGORIESBen and Eliza each give a score out of 10 for the first 4 categories. The 5th is determined by maths! The result is a total score out of 100. Enchanté: The shallow, first-impressions round: How fabulous and iconic an image have they passed down to us? En Garde: (A.K.A. “Selfish Wins”) How well did they gain and increase their personal power, either through scheming, statesmanship or good old fashion battles? Voulez-Vous: (A.K.A. “Selfless Wins”) How much would we want to live under their regime? How well did they better the world around them through law reforms and cultural projects? Ouh-Là-Là: How pearl-clutchingly scandalous were the events of their life, both in their time and down through the ages? How mad, bad and dangerous were they to know? La Vie en Throne: How many years did they reign, and how many of their children survived them? For more details on the scores, how they are calculated and how our kings are ranking, visit our website.
Exploring Alsace Christmas Markets Have you ever wondered what it's like to visit the magical Christmas markets of Alsace? In this episode of Join Us in France, host Annie Sargent chats with Eddie Hamalian about his family's enchanting journey through Strasbourg, Colmar, and the picturesque villages of Alsace. Together, they dive into the heart of the region's festive traditions, sharing practical tips and heartwarming stories along the way. Get the podcast ad-free Eddie visited Alsace with his wife and two-and-a-half-year-old daughter during the holiday season. They explored the famous Strasbourg Christmas market, known as the "Capital of Christmas," and wandered through Colmar's fairy tale streets lined with lights and market stalls. Smaller villages like Eguisheim and Riquewihr offered a quieter, more intimate experience, perfect for soaking in Alsace's charm. In this episode, Annie and Eddie discuss everything from navigating the cobblestone streets with a stroller to sampling local foods like choucroute, spätzle, and mulled wine. Eddie shares tips for parking, choosing accommodations, and avoiding crowds by visiting early in the season. They also reflect on the differences between Alsace and other Christmas destinations, including Germany. If you're planning a holiday trip to France or just dreaming of a festive escape, this episode is packed with ideas and inspiration. Listen now to Exploring Alsace Christmas Markets and get ready to fall in love with the magic of Christmas in France! More episodes about Christmas in France #AlsaceChristmasMarkets, #FranceTravel, #Strasbourg, #Colmar, #Eguisheim, #ChristmasInFrance, #FrenchCulture, #FamilyTravel, #TravelWithKids, #HolidayTravel, #JoinUsInFrance, #FrenchCuisine, #MulledWine, #ChristmasMarkets, #DiscoverFrance, #FrancePodcast, #FrenchHistory, #ExploreFrance, #TravelPodcast
Since the French Revolution of 1789, the absence of laws banning interracial marriages has served to reinforce two myths about modern France--first, that it is a sexual democracy and second, it is a color-blind nation where all French citizens can freely marry whomever they wish regardless of their race. Caroline Séquin challenges the narrative of French exceptionalism by revealing the role of prostitution regulation in policing intimate relationships across racial and colonial boundaries in the century following the abolition of slavery. Desiring Whiteness: A Racial History of Prostitution in France and Colonial Senegal, 1848-1950 (Cornell UP, 2024) traces the rise and fall of the "French model" of prostitution policing in the "contact zones" of port cities and garrison towns across France and in Dakar, Senegal, the main maritime entry point of French West Africa. Séquin describes how the regulation of prostitution covertly policed racial relations and contributed to the making of white French identity in an imperial nation-state that claimed to be race-blind. She also examines how sex industry workers exploited, reinforced, or transgressed the racial boundaries of colonial rule. Brothels served as "gatekeepers of whiteness" in two arenas. In colonial Senegal, white-only brothels helped deter French colonists from entering unions with African women and producing mixed-race children, thus consolidating white minority rule. In the metropole, brothels condoned interracial sex with white sex workers while dissuading colonial men from forming long-term attachments with white French women. Ultimately, brothels followed a similar racial logic that contributed to upholding white supremacy. Dr. Séquin earned a BA and MA in English and American Studies at Université Nancy 2, an MA in Women and Gender Studies at Université Paris 8, and her Ph.D. at the University of Chicago. She has won a number of awards from a range of institutions including Best Paper Prize from the Council for European Studies' Gender and Sexuality Research Network for the article “Marie Piquemal, the ‘Colonial Madam': Brothel Prostitution, Migration, and the Making of Whiteness in Interwar Dakar”. But I want to call attention to her Edward T. Gargan Prize for the best graduate student paper presented on post-1800 history at the annual conference of the Western Society for French History. Since 2019 she has been an Assistant Professor of Modern European History at Lafayette College. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
Since the French Revolution of 1789, the absence of laws banning interracial marriages has served to reinforce two myths about modern France--first, that it is a sexual democracy and second, it is a color-blind nation where all French citizens can freely marry whomever they wish regardless of their race. Caroline Séquin challenges the narrative of French exceptionalism by revealing the role of prostitution regulation in policing intimate relationships across racial and colonial boundaries in the century following the abolition of slavery. Desiring Whiteness: A Racial History of Prostitution in France and Colonial Senegal, 1848-1950 (Cornell UP, 2024) traces the rise and fall of the "French model" of prostitution policing in the "contact zones" of port cities and garrison towns across France and in Dakar, Senegal, the main maritime entry point of French West Africa. Séquin describes how the regulation of prostitution covertly policed racial relations and contributed to the making of white French identity in an imperial nation-state that claimed to be race-blind. She also examines how sex industry workers exploited, reinforced, or transgressed the racial boundaries of colonial rule. Brothels served as "gatekeepers of whiteness" in two arenas. In colonial Senegal, white-only brothels helped deter French colonists from entering unions with African women and producing mixed-race children, thus consolidating white minority rule. In the metropole, brothels condoned interracial sex with white sex workers while dissuading colonial men from forming long-term attachments with white French women. Ultimately, brothels followed a similar racial logic that contributed to upholding white supremacy. Dr. Séquin earned a BA and MA in English and American Studies at Université Nancy 2, an MA in Women and Gender Studies at Université Paris 8, and her Ph.D. at the University of Chicago. She has won a number of awards from a range of institutions including Best Paper Prize from the Council for European Studies' Gender and Sexuality Research Network for the article “Marie Piquemal, the ‘Colonial Madam': Brothel Prostitution, Migration, and the Making of Whiteness in Interwar Dakar”. But I want to call attention to her Edward T. Gargan Prize for the best graduate student paper presented on post-1800 history at the annual conference of the Western Society for French History. Since 2019 she has been an Assistant Professor of Modern European History at Lafayette College. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
Since the French Revolution of 1789, the absence of laws banning interracial marriages has served to reinforce two myths about modern France--first, that it is a sexual democracy and second, it is a color-blind nation where all French citizens can freely marry whomever they wish regardless of their race. Caroline Séquin challenges the narrative of French exceptionalism by revealing the role of prostitution regulation in policing intimate relationships across racial and colonial boundaries in the century following the abolition of slavery. Desiring Whiteness: A Racial History of Prostitution in France and Colonial Senegal, 1848-1950 (Cornell UP, 2024) traces the rise and fall of the "French model" of prostitution policing in the "contact zones" of port cities and garrison towns across France and in Dakar, Senegal, the main maritime entry point of French West Africa. Séquin describes how the regulation of prostitution covertly policed racial relations and contributed to the making of white French identity in an imperial nation-state that claimed to be race-blind. She also examines how sex industry workers exploited, reinforced, or transgressed the racial boundaries of colonial rule. Brothels served as "gatekeepers of whiteness" in two arenas. In colonial Senegal, white-only brothels helped deter French colonists from entering unions with African women and producing mixed-race children, thus consolidating white minority rule. In the metropole, brothels condoned interracial sex with white sex workers while dissuading colonial men from forming long-term attachments with white French women. Ultimately, brothels followed a similar racial logic that contributed to upholding white supremacy. Dr. Séquin earned a BA and MA in English and American Studies at Université Nancy 2, an MA in Women and Gender Studies at Université Paris 8, and her Ph.D. at the University of Chicago. She has won a number of awards from a range of institutions including Best Paper Prize from the Council for European Studies' Gender and Sexuality Research Network for the article “Marie Piquemal, the ‘Colonial Madam': Brothel Prostitution, Migration, and the Making of Whiteness in Interwar Dakar”. But I want to call attention to her Edward T. Gargan Prize for the best graduate student paper presented on post-1800 history at the annual conference of the Western Society for French History. Since 2019 she has been an Assistant Professor of Modern European History at Lafayette College. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-studies
Since the French Revolution of 1789, the absence of laws banning interracial marriages has served to reinforce two myths about modern France--first, that it is a sexual democracy and second, it is a color-blind nation where all French citizens can freely marry whomever they wish regardless of their race. Caroline Séquin challenges the narrative of French exceptionalism by revealing the role of prostitution regulation in policing intimate relationships across racial and colonial boundaries in the century following the abolition of slavery. Desiring Whiteness: A Racial History of Prostitution in France and Colonial Senegal, 1848-1950 (Cornell UP, 2024) traces the rise and fall of the "French model" of prostitution policing in the "contact zones" of port cities and garrison towns across France and in Dakar, Senegal, the main maritime entry point of French West Africa. Séquin describes how the regulation of prostitution covertly policed racial relations and contributed to the making of white French identity in an imperial nation-state that claimed to be race-blind. She also examines how sex industry workers exploited, reinforced, or transgressed the racial boundaries of colonial rule. Brothels served as "gatekeepers of whiteness" in two arenas. In colonial Senegal, white-only brothels helped deter French colonists from entering unions with African women and producing mixed-race children, thus consolidating white minority rule. In the metropole, brothels condoned interracial sex with white sex workers while dissuading colonial men from forming long-term attachments with white French women. Ultimately, brothels followed a similar racial logic that contributed to upholding white supremacy. Dr. Séquin earned a BA and MA in English and American Studies at Université Nancy 2, an MA in Women and Gender Studies at Université Paris 8, and her Ph.D. at the University of Chicago. She has won a number of awards from a range of institutions including Best Paper Prize from the Council for European Studies' Gender and Sexuality Research Network for the article “Marie Piquemal, the ‘Colonial Madam': Brothel Prostitution, Migration, and the Making of Whiteness in Interwar Dakar”. But I want to call attention to her Edward T. Gargan Prize for the best graduate student paper presented on post-1800 history at the annual conference of the Western Society for French History. Since 2019 she has been an Assistant Professor of Modern European History at Lafayette College. Learn more about your ad choices. Visit megaphone.fm/adchoices
Since the French Revolution of 1789, the absence of laws banning interracial marriages has served to reinforce two myths about modern France--first, that it is a sexual democracy and second, it is a color-blind nation where all French citizens can freely marry whomever they wish regardless of their race. Caroline Séquin challenges the narrative of French exceptionalism by revealing the role of prostitution regulation in policing intimate relationships across racial and colonial boundaries in the century following the abolition of slavery. Desiring Whiteness: A Racial History of Prostitution in France and Colonial Senegal, 1848-1950 (Cornell UP, 2024) traces the rise and fall of the "French model" of prostitution policing in the "contact zones" of port cities and garrison towns across France and in Dakar, Senegal, the main maritime entry point of French West Africa. Séquin describes how the regulation of prostitution covertly policed racial relations and contributed to the making of white French identity in an imperial nation-state that claimed to be race-blind. She also examines how sex industry workers exploited, reinforced, or transgressed the racial boundaries of colonial rule. Brothels served as "gatekeepers of whiteness" in two arenas. In colonial Senegal, white-only brothels helped deter French colonists from entering unions with African women and producing mixed-race children, thus consolidating white minority rule. In the metropole, brothels condoned interracial sex with white sex workers while dissuading colonial men from forming long-term attachments with white French women. Ultimately, brothels followed a similar racial logic that contributed to upholding white supremacy. Dr. Séquin earned a BA and MA in English and American Studies at Université Nancy 2, an MA in Women and Gender Studies at Université Paris 8, and her Ph.D. at the University of Chicago. She has won a number of awards from a range of institutions including Best Paper Prize from the Council for European Studies' Gender and Sexuality Research Network for the article “Marie Piquemal, the ‘Colonial Madam': Brothel Prostitution, Migration, and the Making of Whiteness in Interwar Dakar”. But I want to call attention to her Edward T. Gargan Prize for the best graduate student paper presented on post-1800 history at the annual conference of the Western Society for French History. Since 2019 she has been an Assistant Professor of Modern European History at Lafayette College. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/french-studies
A lip-smacking, mouth-watering, tummy-rumbling, finger-lickin', well-seasoned seasonal episode about the food that the French traditionally eat at Christmas! Fun facts, traditions and scrumptious treats. Follow us: On Twitter On Instagram On Facebook On The Good Life France's website Thanks for listening!
Discover the mystery of French time keeping, the ‘national sport' of striking and more very French things. A laugh out loud episode and a deep dive into the psyche of the French! Follow us: On Twitter On Instagram On Facebook On The Good Life France's website Thanks for listening!
We explore 2,500 years of French history and the key events that shaped the destiny of France. We'll also discover some of the most memorable members of France's ruling families through the ages from the Gauls and the Romans to the Visigoths, Vandals and Vikings and through to the dynasties of the Franks, the Merovingians, Carolingians and the Bourbons and on through to French Revolution and the Republic of France we have today. Full of fun and fascinating facts, France's history is part Game of Thrones and part pot luck! Sit back, click play and be prepared to be wowed by the incredible history of France - and all in less than 30 minutes. Follow us: On Twitter On Instagram On Facebook On The Good Life France's website Thanks for listening!
Discover the story of haute cuisine! It's not just about fancy food—it's about artistry, precision, and a true celebration of ingredients and technique and appreciating the finest things in life. It's a tale that goes back centuries, and the history of haute cuisine includes the French Revolution, obsessive chefs and edible art. As the great American cook Julia Child once said – in France, cooking is a serious art form and a national sport… Follow us: On Twitter On Instagram On Facebook On The Good Life France's website Thanks for listening!
In this episode we talk about the Arts of France. And we don't just mean paintings and sculptures – we mean the official classified arts of France. You might be surprised to find out that there is an official and surprising classification of the arts that includes some things you might never have imagined (comic books that's you!) and we'll share some of the best places to see the arts as we go from a World War II submarine pen in Bordeaux to Claude Monet's garden in Normandy.Follow us: On Twitter On Instagram On Facebook On The Good Life France's website Thanks for listening!
Little Talk in Slow French : Learn French through conversations
"The Evolution of Inequalities: From the French Revolution to Today"Transcription: https://www.patreon.com/posts/112313055?pr=trueWorld Inequality Database: https://wid.world/Mon compte instagram: https://www.instagram.com/nagisa_morimoto/
Discovering Angers Have you ever wondered what makes Angers such a great day trip from Paris? In this episode of Join Us in France, host Annie Sargent is joined by Patricia Perry and Jennifer Gruenke to share their experiences exploring the charming city of Angers. Get the podcast ad-free Patricia planned the trip, and together, the trio discovered why Angers is worth a visit. They dive into the highlights of their day, including the magnificent Château d'Angers and the stunning Tapestry of the Apocalypse—one of the largest and oldest surviving medieval tapestries in the world. Jennifer brings her unique perspective as an artist, offering insights into the historical and artistic significance of the tapestries. But Angers is more than just its famous château. Patricia also planned a wine-tasting experience and a visit to modern tapestries at the Saint John Hospital. They discuss their favorite parts of the day, including the city's architecture, gardens, and cozy atmosphere. Whether you're planning a day trip from Paris or simply looking for inspiration for your next visit to France, this episode is packed with travel tips and cultural insights. Tune in to Discovering Angers to learn why this often-overlooked city deserves a spot on your itinerary! Table of Contents for this Episode Today on the podcast Podcast supporters The Magazine segment Start with the Tourist Office Wine Tasting The tapestries at the L'Hôpital Saint Jean The Tapestries of the Apocalypse in the Château d'Angers The Tapestries of the Apocalypse Alone Make a Day Trip to Angers Fantastic An Artist's Point of View on the Tapestries of the Apocalypse Angers, a University Town The Angers Cathedral Maison Bleue, The Blue House Modern Tapestry Museum at St. John Hospital Comparing Day Trips Out of Paris Paying for Your Ticket and the Extention of Line 14 of the Metro Metro Ticket Confusion Final Thoughts and Good bye Thank you Patrons Support Elyse Reviews of the Tours Itinerary Consultations on Zoom with Annie Paralympics 2024 Roland Garros Stade de France Arena Paris Porte de Versailles La Vasque Paris Bercy Arena for Basketball La Defense Arena for Swimming The Olympic Dahlia Journée du Patrimoine Copyright More episodes about Day Trips from Paris #AngersFrance, #DayTripFromParis, #ChâteauDAngers, #TapestriesOfTheApocalypse, #FrenchHistory, #FrenchWineTasting, #MedievalArt, #LoireValley, #AngersTapestries, #ExploreFrance, #FrenchCastles, #TravelInFrance, #AngersCathedral, #ParisDayTrips, #VisitAngers, #HistoricFrance, #FrenchCulture, #TGVTrain, #DiscoverFrance, #FranceTravel
In this episode we explore some of the things that are unique in French culture, charming, funny or perhaps just a little odd. A chicken beauty contest, people making pig noises, dogs in restaurants and dipping bread in coffee, plus more weird and wonderful very French things! Follow us: On Twitter On Instagram On Facebook On The Good Life France's website Thanks for listening!
Little Talk in Slow French : Learn French through conversations
"August 1944: The Liberation of Paris"Transcription : https://www.patreon.com/posts/la-liberation-de-111453077/editCompte Instagram : https://www.instagram.com/nagisa_morimoto/
Little Talk in Slow French : Learn French through conversations
"D-Day: A historic Turning Point"Transcription : https://www.patreon.com/posts/110670419?pr=trueCompte Instagram : https://www.instagram.com/nagisa_morimoto/
Are you ready to uncover the hidden gems of the Aveyron? In this episode, Annie and Elyse dive deep into the captivating history and attractions of the Aveyron department. Get the podcast ad-free Learn about the mysterious Pénitents and their strange processions in Villefranche-de-Rouergue, the legendary Knights Templar, and the pilgrims walking the Camino in Conques. Discover why Rodez, with its impressive Musée Soulages, Musée Fenaille, and stunning cathedral, is an ideal base for exploring the region. We also take you to Roquefort-sur-Soulzon, the birthplace of the famous blue cheese, and Laguiole, renowned for its handcrafted knives. Explore charming villages like Najac, Estaing, Espalion, Sainte-Eulalie-d'Olt, Peyres, and La Couvertoirade, and marvel at natural wonders like the Gorge du Tarn and the Millau Viaduct. Join us as we reveal the culinary delights and cultural treasures that make the Aveyron a must-visit destination. Table of Contents for this Episode Today on the podcast Podcast supporters Magazine Segment Annie and Elyse Aveyron Department, largest rural department Des Grands Causses Rodez, biggest city Routenois, the Celtic Tribes You need a car to explore Aveyron 10 Plus Beaux Villages de France Najac Villefranche-de-Rouergue Des Penitents Noirs, parade in Villefranche de Rouergue Le Trou de Bozouls Espalion and the Chateau de Calmont d'Olt Estaing Conques and Saint Foy Peyres Roquefort sur Soulzon and Cheese Visits Saint-Affrique Sainte-Eulalie and Stories about the Knights Templar Sainte-Eulalie-d'Olt Rodez Musée Fenaille Musée Soulages Pierre Soulages Laguiole where they make the knives Micropolis, the City of Insects Gorge du Tarn The Great Food Specialties of the Aveyron Departement Copyright More episodes about the Occitanie Region #Aveyron, #Rodez, #KnightsTemplar, #Pénitents, #Camino, #Roquefort, #Laguiole, #FrenchHistory, #TravelPodcast, #ExploreFrance, #FrenchCuisine, #CulinaryDelights, #TravelTips, #HiddenGems, #CulturalHeritage
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