Turning Syrians into Frenchmen: The cultural politics of a French non-governmental organization in Mandate Syria (1920-67). The French Secular Mission schools
Although the French Secular Mission (Mission Laïque Française (MLF)), founded in 1902, was not an official organ of the French state, its cultural politics, expressed through the establishment of overseas schools in places such as late Ottoman Salonica (in 1906), early twentieth-century Egypt, early...
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| Format: | Electronic/Print Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Routledge
2002
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| In: |
Islam and Christian-Muslim relations
Year: 2002, Volume: 13, Issue: 4, Pages: 449-460 |
| Further subjects: | B
Non-governmental organisation
B Education B Colonialism B Zwischenkriegszeit B Educational goal B period between the World Wars B Mission B Cultural policy B Identity B France B Syria |
| Online Access: |
Volltext (doi) |
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| 245 | 1 | 0 | |a Turning Syrians into Frenchmen |b The cultural politics of a French non-governmental organization in Mandate Syria (1920-67). The French Secular Mission schools |c Randi Deguilhem |
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| 520 | |a Although the French Secular Mission (Mission Laïque Française (MLF)), founded in 1902, was not an official organ of the French state, its cultural politics, expressed through the establishment of overseas schools in places such as late Ottoman Salonica (in 1906), early twentieth-century Egypt, early Mandate Syria and elsewhere, paralleled and coincided with the official French government program to promote the use of the French language and a knowledge of its civilizational values amongst non-Francophone peoples as a means of furthering its foreign interests. These interests should be seen within the double context of the international French ' mission civilisatrice ' as well as with regard to France's longstanding rivalry with Great Britain in the economic, political and cultural domains. The present study examines the objectives of the MLF both in relation to the domestic situation in France during the first half of the twentieth century, especially as concerns the separation of church and state in 1905, which gave 'official' sanction to the MLF's mission to establish secular schools overseas in the name of France, and also as a cultural instrument, largely funded by Paris, to promulgate French Enlightenment values in regions of the world which were deemed important on the imperialistic scale. Turning Syrians into Frenchmen was not the goal but turning Syrians (not only Christians, but especially Muslims) into Francophiles was definitely part of the MLF strategy which straddled and swerved between the associationist and the assimilationist philosophies, creating an intellectual colonization amongst its students and thereby generating a sort of cultural schizophrenia (Daryush Shayegan, Cultural Schizophrenia: Islamic societies confronting the West (Syracuse NY, Syracuse University Press, 1997). | ||
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