Histoire des droites en France : Tome 2 - Cultures by Jean-François Sirinelli

By Jean-François Sirinelli

L'identité des droites françaises ne se définit pas uniquement par leurs modalités historiques de conquête et d'exercice du pouvoir ; elle se décline tout autant sur les cultures, c'est-à-dire, hors du domaine politique, dans l'espace social, sur les tools et les ancrages des doctrines, des idées et des valeurs partagées. L'attachement à cette identité commune se traduit non plus obligatoirement par l'engagement militant ou l'adhésion à un parti, mais par l'achat régulier d'un quotidien, los angeles lecture suivie d'une revue ou bien encore une préférence marquée pour une écriture particulière de l'histoire. A l'instar de los angeles politique, les cultures ont leurs propres constructions, réseaux, vecteurs, acteurs. Leur univers est tissé par les liens que nouent notabilités politiques et élites des salons, noms de los angeles presse et noms de l'édition, team of workers politique, hommes de plume - romanciers, essayistes - et hommes de mémoire - historiens professionnels ou érudits. Cette sociabilité, porteuse et nourricière des cultures, fait circuler idées et doctrines entre les salons, les groupes parlementaires ou les ligues-et, plus tardivement, les partis -, les salles de rédaction, les grandes collections et les amphithéâtres de l'Université. Elles cristallisent particulièrement dans les batailles de mémoire qui journey à travel mobilisent mémorialistes, romanciers et historiens, doctrinaires et idéologues, militants - autour d'un parti et ses guides - et citoyens, enfin, au cours de rassemblements et de cérémonies commémoratives visant à inscrire symboliquement des systèmes de croyances et de valeurs dans l'espace public. L'identité des droites se nourrit de ce recoupement des différentes sphères du discours, de l'écrit et de los angeles mémoire.

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On discovering a bay between the cliffs on the banks they sailed into it. There they encountered Chukchi natives... The goods were laid out on the shore, the Chukchis took what they wanted and put in their place walrus tooth or objects made of walrus tooth. No one wanted to venture on land to the Chukchis. Furthermore, there was no interpreter experienced in the Chukchi language. They were content to have made this first discovery and returned along the Kolyma. The scene described by Müller was “silent trade”, a method of exchanging goods prevalent among the indigenes even before the arrival of the Russians.

Furthermore, it was not uncommon for hunters with an appetite for valuable pelts to rush in ahead of these state functionaries. Accounts even suggest that the indigenes would sometimes naively laugh at what they considered to be a preposterously unequal trade: pots, pans, axe-heads and so forth in exchange for vast quantities of sable pelts that unbeknown to them - were worth a fortune on the European market. Notwithstanding, resistance among indigenes to the newly arrived Russians was inevitable, considerable and a significant feature of Russia’s annexation of Siberia.

In 1558 Ivan the Terrible gave the family its big break in the Urals when he granted the Stroganovs large holdings of land in the Perm district, and the family opened up salt mines. Anikey’s sons Semyon, Yakov and Grigory built on the family empire by founding iron works in the Urals and trading in fur and other goods. Soon the family was establishing its own towns in the Urals and their estates swelled with serfs (bonded peasants), salt workers, tradesmen, guards and translators - anyone, in fact, who might add to the family’s fortune.

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