Comrades, Sisters, Servants: Gender, race, and subjectivity in Algerian communist female sociabilities, 1944 - 1968

通过阿尔及利亚女性共产主义者的生活故事，我的博士项目探索了跨越种族化鸿沟的跨国可能性和社会团结的限制，贯穿了阿尔及利亚去殖民化的漫长过程。在独立前的几十年里，相对于更广泛的定居者，阿尔及利亚共产党（PCA）的欧洲成员是唯一致力于反殖民斗争的。该党虽然根植于法国殖民统治，却促成了激进的跨社区政治。它的欧洲成员虽然在结构上享有特权，但他们努力摆脱所处社会的束缚。然而，1962年以后，他们发现自己越来越被排除在新的阿尔及利亚国家之外，阿尔及利亚的民族特性是建立在阿拉伯和伊斯兰社区认同的基础上的。我的项目考虑到阿尔及利亚的共产主义，它的社会环境，和它想象的未来的程度-一个独立的，多元化的，和多忏悔阿尔及利亚-超越了殖民和后殖民情况的种族化的限制，至关重要的是，性别和阶级如何发挥作用来扩大和收缩这种可能性的景观。最近，我特别感兴趣的是女性和家族跨国网络如何塑造这种社会政治景观，以及监狱和其他监狱系统如何作为跨社区政治化和社交的生产性和禁猎性场所发挥作用。在将PCA作为激进的跨社区社交场所进行研究时，我超越了已建立的历史学术，这些学术已经理解了种族化社区之间的“接触世界”或“接触世界”等空间，这些空间被认为代表了改革后的殖民地替代独立的可能性。相反，我的工作与历史学家的观点一致，他们通过超越政治改革，观察统治和系统性不平等的日常经历，认识到这种改革的机会即使不是完全虚幻，也是转瞬即逝的。因此，我将PCA环境作为“接触中的世界”（McDougall）的一个例子：殖民社会中的一个激进的孔，以自己的方式采取，没有目的论的指控，这使我们对种族化的殖民等级制度中的社会和政治可能性的理解变得复杂。以前的学术研究主要集中在这种可能性如何在公共领域受到质疑，而我的工作则集中在共产主义妇女在家庭领域中的主观性和亲密关系上，这既是一个未被充分研究的跨种族社交空间，也是殖民统治最“亲密”的场所（斯托勒）。在这样做的过程中，我也强调了在阿尔及利亚共产主义更传统的政治处理中，女性的政治参与通常被低估了。此外，通过将焦点从政党会议转移到日常互动的家庭空间，我提供了一个新的分析框架，通过参与其中的妇女的微观主体性来理解阿尔及利亚共产主义环境。在这样做的过程中，我从托比·迪茨（Toby Ditz）等文化历史学家那里获得了灵感，对他来说，主体性和揭示主体性的自我文件深深嵌入了它们产生的“社会关系矩阵”中。通过收集参与阿尔及利亚共产主义政治的妇女——她们占据了不同的地位，具有不同的种族化身份，独立后遵循不同的轨迹——的生活著述，我旨在理解这些关系矩阵的定性特征，它们所唤起的情感，以及它们在阿尔及利亚共产主义社会和更广泛的政治生活中所代表的矛盾。档案的碎片性和边缘性是我工作中的主要考虑因素。在关注生活著述和家庭档案的同时，我也在为官方之外的（后）殖民历史写作做出贡献

Through the life stories of Algerian women communists, my DPhil project explores the transnational possibilities and limits of sociability and solidarity across a racialised divide throughout the longue durée of Algerian decolonisation. In the decades leading up to independence, European members of the Algerian Communist Party (PCA) were uniquely committed to the anti-colonial struggle relative to the wider settler population. The party, while inextricably rooted in French colonial rule, facilitated radical cross-community politics. Its European members, structurally privileged as they were, worked to escape the constraints of the society in which they lived. After 1962, however, they found themselves increasingly excluded from the new Algerian nation, whose national identity was founded on community identification in Arabic and Islam. My project considers the extent to which Algerian communism, its social milieu, and its imagined future - of an independent, pluralistic, and multi-confessional Algeria - transcended the racialised confines of the colonial and post-colonial situation and, crucially, how both gender and class functioned to expand and contract this landscape of possibility. Most recently, I have been especially interested in how female and familial transnational networks shaped this socio-political landscape and how the prison and other carceral systems functioned as both productive and prohibitive sites of cross-community politicisation and sociability. In examining the PCA as a site of radical cross-community sociability, I move beyond established historical scholarship that has understood such spaces as mondes du contact or 'contact worlds' between racialised communities, which are taken to represent the possibility of a reformed colonial alternative to independence. My work is instead aligned with historians who, by looking beyond political reform to the quotidian experiences of domination and systemic inequality, recognise that opportunities for such reform were fleeting, if not altogether illusory. I thus approach the PCA milieu as an example of 'worlds in contact' (McDougall): a radical aperture in colonial society, taken on its own terms and devoid of teleological charge, that complicates our understanding of social and political possibilities within a racialised colonial hierarchy. Where previous scholarship has primarily focused on how such possibilities were contested in the public sphere, my work focuses on subjectivities and intimate relationships between communist women in the domestic sphere as both an under-examined space of cross-ethnic sociability and the most 'intimate' site of colonial domination (Stoler). In so doing, I also highlight the women whose political engagement has typically been underplayed in more conventionally political treatments of Algerian communism.Moreover, by shifting focus from party meetings to domestic spaces of daily interaction, I offer a new analytical frame for understanding the Algerian communist milieu through the micro-level subjectivities of the women who participated in it. In so doing, I draw inspiration from cultural historians, such as Toby Ditz, for whom subjectivities and the ego-documents that reveal them are deeply embedded in the 'matrix of social relationships' from which they emerge. Through a corpus of life-writings gathered from women involved in Algerian communist politics - who occupied positions of varying status, were of differing racialised identities, and followed different trajectories after independence - I aim to comprehend the qualitative character such relations matrices, the emotions they invoked, and the contradictions they represented in Algerian communist sociabilities and political life more broadly.Archival fragmentariness and marginality are primary considerations in my work. In focusing on life-writings and family archives, I contribute to ongoing efforts to write (post)colonial histories beyond the official