Beruflich Dokumente
Kultur Dokumente
To cite this Article Elouafi, Amy Aisen(2010) 'The colour of Orientalism: race and narratives of discovery in Tunisia',
Ethnic and Racial Studies, 33: 2, 253 — 271, First published on: 27 July 2009 (iFirst)
To link to this Article: DOI: 10.1080/01419870903040177
URL: http://dx.doi.org/10.1080/01419870903040177
This article may be used for research, teaching and private study purposes. Any substantial or
systematic reproduction, re-distribution, re-selling, loan or sub-licensing, systematic supply or
distribution in any form to anyone is expressly forbidden.
The publisher does not give any warranty express or implied or make any representation that the contents
will be complete or accurate or up to date. The accuracy of any instructions, formulae and drug doses
should be independently verified with primary sources. The publisher shall not be liable for any loss,
actions, claims, proceedings, demand or costs or damages whatsoever or howsoever caused arising directly
or indirectly in connection with or arising out of the use of this material.
Ethnic and Racial Studies Vol. 33 No. 2 February 2010 pp. 253271
Abstract
Orientalism is regarded as the primary discursive mode of Othering
through which white, European identities were defined in the eighteenth
and nineteenth centuries while in the twentieth exoticism was expressed
through negrophobia/negrophilia. Instead of presuming that one dis-
course replaced the other, this article examines their interaction by asking
how Orientalism was racialized. Travel writings on Tunisia show it as a
typical example of the Orient (it was an Ottoman province from 1534/
15741881), whose people had primitive and savage traits of the African.
Through a series of vignettes of the Moor, I suggest that the Orient could
be racially configured as black. Finally, by considering the role of race in
Arabic-language sources from Tunisia, I argue that a fuller understanding
of how race contributed to demarcating difference can be obtained only
by situating Tunisia in both its Ottoman and its African contexts.
Tunisia as Orient
A glimpse at travel writings on Tunisia from the eighteenth and
nineteenth centuries reveals the preoccupations with ordering, classi-
fying and categorizing common to European writings about the Other
in the imperial era. Whether adventurists and dandies, administrators
or botanists, they shared an intellectual presupposition that inferred
coming from (and writing to) a common culture distinct from the
Oriental subjects they wrote about. Their writings combine pictur-
esque descriptions of society, scientific analysis and tales of adventure,
making Tunisia a typical site for the elaboration of Orientalist
discourses and for fantasizing about the benefits of colonial rule.
Whether emphasizing the land within landscapes, cartography or
panegyrics to Tunisia’s ancient past (as a European colony), travellers
were agents of racial revival, and the local inhabitants were merely
curious relics (Lorcin 1995; Bayly 2002). In one of the canonical works
on Tunisia, first published in English in 1738, translated into French
by 1743, going into numerous editions and becoming a staple reference
in later travelogues, Thomas Shaw adopts the quintessential vision of
timelessness to explain that, ‘[w]ith regard to the Manners and
Customs of the Bedoweens, it is to be observed that they retain a
great many of those we read of in sacred as well as profane History;
being, if we except their Religion, the same people they were two
or three thousand years ago’ (Shaw 1995 [1738], pp. 3001). By
256 Amy Aisen Elouafi
emphasizing the ancient past and biblical narratives, this image of a
stagnant society reinforced the link between immobility and decline
common to the perceptions of European travellers in Palestine, Mount
Lebanon or Greater Syria (Doumani 1992, 1995; Abu el-Haj 2001).
Travellers recognized the cosmopolitanism of urban centres of the
Ottoman Empire, though not necessarily their civilization. In Cairo, a
number of visitors pointed to dirt as metaphorically staining urban
spaces, as mark of disorder and poor government (Mitchell 1988;
Fahmy 1998; Pollard 2005). Similarly, in his wanderings in Tunis, the
Prussian prince turned litterateur Hermann von Puckler-Muskau
insists that ‘filth is general throughout the city’. As a yardstick for
measuring cultures, he observed ‘that with only a very small number of
Downloaded By: [Canadian Research Knowledge Network] At: 03:25 19 March 2010
the 1850s. He noted that ‘with few exceptions, the Arab type is that
which comes the closest, whether in terms of morals, or physical
appearance, to the primitive type’ (1975 [1858], p. 188). Here ‘type’
coalesces morality with physical appearance.
Increasingly by the nineteenth century both the Oriental and the
primitive were exoticized with differences becoming symbols of desire.
The ‘sexualized savage’ was a predominant image in cultural, scientific
and literary representations of black femininity, best illustrated in
the figure of Sarah Bartmann (Gilman 1985; Sharpley-Whiting
1999; Berliner 2002). Also known as the Hottentot Venus, Bartmann
was an ethnographic spectacle of Africa and black female sexuality
whose genitalia were the subject of popular attention and scientific
study. While public preoccupation with her buttocks and her breasts
rendered them signs of over-developed female sexuality and a visible
marker of the excesses of African women, the French academy
measured and scrutinized her body in attempts to link physical
development to climate and prove inferiority through difference
(Schiebinger 1993a).
The scientific fixation with women’s bodies, and the eroticization of
difference, are present in Orientalist typologies in Tunisia. For
instance, women’s physical traits are evoked to flatter the voyeuristic
anticipations of the travellers and their reading audience. For Louis
Frank a Frenchman serving as a doctor to the court in Tunis in the
1810s the objectification of women meant reducing them to their
anatomy. Reminiscent of hygienic hierarchies, he considers women’s
breasts a way to compare cultures:
the breast, the most delicious charm with which nature decorated
the woman, is so neglected by the Moorish [women], that they allow
them to become shapeless and deformed in the most unpleasant and
repulsive manner; I think that one would certainly have to accuse the
immoderate abuse of hot baths for this degradation, that even young
girls are not exempt from. (Frank and Marcel 1979 [1816], p. 109)
258 Amy Aisen Elouafi
The breast stands for excess, immoderation and lack of discipline (all
with intentional sexual connotations). Frank’s tone mocks the
paradigm of former glory and present ruin, in characterizing breasts
as deformed and degraded. The faulting of hot baths reaffirms the
commonly held presumption that tropical heat was detrimental to
morals, work ethic and apparently breast shape, linking the baths to
the deterioration of social and sexual propriety. For Frank, the
unpleasant, and repulsive shape resulting from ‘neglecting’ nature’s
blessing, marks a loss of femininity. In the absence of such a ‘delicious
charm’ to distinguish clearly between two genders, gender roles could
not be demarcated.
Frank’s remarks corresponded with the idealization of women’s
Downloaded By: [Canadian Research Knowledge Network] At: 03:25 19 March 2010
their potentially porous boundaries than the figure of the Moor or, in
early modern parlance, the black(a)moor. Generally in the masculine
and singular, the Moor was a lingering reminder of eight centuries of
Muslim rule on the Iberian peninsula (a symbol of the ultimate
religious Other) though his religious identity, his racial classification or
even his geographic origins could not be pinned down. It was precisely
this slippery nature that accentuated the role of religion and race in
colouring Orientalism.
The Moor was a ubiquitous figure appearing in a variety of
locations including Tunisia. For instance, a Portuguese member of a
diplomatic mission at the court of Shah Ismael in Persia describes
evenings spent with ‘Moorish Persians’ (Antonio Baiao in Matthee
2005, p. 61). The two black characters appearing in Shakespeare’s
plays, Othello and Aaron the Moor from Titus Andronicus, are called
Moors, in an amalgam of religious and colour differences, meaning
both Muslim and black (Loomba 2002, pp. 456, 91111). While
Shakespeare referred to the ‘Moor of Venice’, by the time of Robinson
Crusoe, one encounters both ‘Spanish Moors’ and ‘African Moors’
(Pratt 1992, p. 71; Wheeler 2000, pp. 6689).
Though Moor could be synonymous with Muslim, one eighteenth-
century traveller falls for a ‘Christian Moor’ (Wheeler 2000, p. 148).
Moors could also be Jewish according to a seventeenth-century
English pamphlet on the conversion of a Moroccan Jewish rabbi to
Christianity called The Blessed Jew of Marocco or a Blackamoor Made
White (Calvert 1648; Loomba 2002, pp. 147, 180; Matar 2005, pp. 28
9). While much of the text is a stereotypical diatribe against Jewish
people, the title itself alludes to the relation between colour and
religion where conversion is a racial process that could make a Jew or
Moor white. This also shows the contradiction of the racial
categorization of the Moor, while the term ‘blackamoor’ current
from the sixteenth century onward provided a clear link to blackness;
in later periods the Moor is dark, tawny or even arguably white. The
perception of difference depended on religious, racial or national
The colour of Orientalism 261
markers, fluctuating in relation to commercial, economic and political
conditions (Loomba 1989, pp. 3864, 2002; Matar 2005).
Travellers in Tunisia had much to say about the Moor, his attitude,
character and colour. In racial typographies the Moor could be a
descendant of Muslims from Spain or the children of Arab conquerors
and local populations (Frank and Marcel 1979 [1816], p. 25). Others
emphasized only that ‘the blood of the Moors is very mixed’. As
explained by Louis Desfontaines, a French naturalist and academic
visiting Tunisia in the late eighteenth century, this was due to the
‘continuous alliances that the Turks and Christian renegades of
various nations have contacted with women of the country’ (1838,
p. 26). In a colonial era marked by the policing of racial boundaries,
Downloaded By: [Canadian Research Knowledge Network] At: 03:25 19 March 2010
Notes
1. This discussion is based on an analysis of archival records of palace spending covering
the period from 1770 to 1840 from the Tunisian National Archives.
2. The term wasif is occasionally used in reference to the purchase or manumission of
slaves and in records that also refer to ‘abid and khedam; see Tunisian National Archives
registers 438 and 450.
268 Amy Aisen Elouafi
3. These are estimates based on partial documentation covering the period from 1781 to
1835. On khedam (African slaves) purchased in Tunis, see, for instance, Tunisian National
Archives registers 221, 286, 331, 385, 395, 403, 411, 427, 436, 437, 438, 443, 444, 449 and 450.
On the purchase of white slaves (mamluk and jariya from Istanbul), see TNA Register 286
and TNA History Series 1, dossier 10, documents 4 and 5.
References
ABU EL-HAJ, N. 2001 Facts on the Ground: Archeological Practice and Territorial Self-
Fashioning in Israeli Society, Chicago, IL: University of Chicago Press
ALLOULA, M. 1981 Le Harem Colonial (Images d’un sous-érotisme), Paris: Editions
Slotkine
ARCHER-STRAW, P. 2000 Negrophilia: Avant-garde Paris and Black Culture in the 1920s,
Downloaded By: [Canadian Research Knowledge Network] At: 03:25 19 March 2010
HEJAIEJ, M. 1996 Behind Closed Doors: Women’s Oral Narratives in Tunis, London: Quartet
Books
HENG, G. 2003 Empire of Magic: Medieval Romance and the Politics of Cultural Fantasy,
New York: Columbia University Press
HESS, A. 1978 The Forgotten Frontier: A History of the Sixteenth-Century Ibero-African
Frontier, Chicago, IL: University of Chicago Press
IGNATIEV, N. 1995 How the Irish Became White, New York: Routledge
JAMAL, A. and NABER, N. (eds) 2008 Race and Arab Americans before and after 9/11:
From Invisible Citizens to Visible Subjects, Syracuse, NY: Syracuse University Press
KABBANI, R. 1986 Europe’s Myths of Orient, Bloomington IN: Indiana University Press
KUNT, I. M. 1974 ‘Ethnic-regional solidarity in the seventeenth-century Ottoman establish-
ment’, International Journal of Middle East Studies, vol. 5, pp. 2339
LAQUEUR, T. 2003 Solitary Sex: A Cultural History of Masturbation, New York: Zone
Books
LARGUÈCHE, A. 1999 Les Ombres de la ville: Pauvres, marginaux, et minoritaires à Tunis
(XVIIIe et XIXe siècles), Tunis: Centre de Publications Universitaire Facultés des Lettres de
Manouba
LEWIS, R. 1996 Gendering Orientalism: Race, Femininity and Representation, London:
Routledge
*** 2004 Rethinking Orientalism: Women, Travel and the Ottoman Harem, New
Brunswick, NJ: Rutgers University Press
LOOMBA, A. 1989 Gender, Race, Renaissance Drama, Manchester: Manchester University
Press
*** 2002 Shakespeare, Race, and Colonialism, Oxford: Oxford University Press
LORCIN, P. M. E. 1995 Imperial Identities: Stereotyping, Prejudice and Race in Colonial
Algeria, London: I. B. Tauris
LOWE, L. 1991 Critical Terrains: French and British Orientalisms, Ithaca, NY: Cornell
University Press
LUCAS, P. and VATIN, J.-C. 1975 L’Algérie des anthropologues, Paris: François Maspero
LYDON, G. 2005 ‘Writing trans-Saharan history: methods, sources and interpretations
across the African divide’, Journal of North African Studies, vol. 10, pp. 293324
MAGHROUI, D. 2002 ‘ ‘‘Nos Gommiers Berbères’’: the ambiguities of colonial representa-
tions in French military novels’, Journal of North African Studies, vol. 7, pp. 79100
MAKDISI, U. 2000 The Culture of Sectarianism: Community, History and Violence in
Nineteenth-Century Ottoman Lebanon, Berkeley, CA: University of California Press
*** 2002 ‘Ottoman Orientalism’, American Historical Review, vol. 107
MARTINEZ, M. E. 2004 ‘The black blood of new Spain: limpieza de sangre, racial violence,
and gendered power in early colonial Mexico’, The William and Mary Quarterly, vol. 61
MASSAD, J. A. 2001 Colonial Effects: The Making of National Identity in Jordan, New York:
Columbia University Press
270 Amy Aisen Elouafi
MATAR, N. 2005 Britain and Barbary, 15891689, Gainesville, FL: University of Florida
Press
MATTHEE, R. 2005 The Pursuit of Pleasure: Drugs and Stimulants in Iranian History, 1500
1900, Princeton, NJ: Princeton University Press
MCDOUGALL, J. 2006 History and the Culture of Nationalism in Algeria, Cambridge:
Cambridge University Press
MELMAN, B. 1992 Women’s Orients, English Women and the Middle East, 17181918:
Sexuality, Religion and Work, Ann Arbor, MI: University of Michigan Press
MITCHELL, T. 1988 Colonizing Egypt, Berkeley, CA: University of California Press
MOALLA, A. 2004 The Regency of Tunis and the Ottoman Porte, 17771814, London:
Routledge Curzon
MONCHICOURT, C. 1929 Documents historiques sur la Tunisie, relations inédites de Nyssen,
Filippi et Calligaris (1788, 1829, 1834), Paris: Société d’Editions Géographiques, Maritimes
et Coloniales
Downloaded By: [Canadian Research Knowledge Network] At: 03:25 19 March 2010
MORGAN, J. L. 1997 ‘ ‘‘Some could suckle over their shoulder’’: male travelers, female
bodies, and the gendering of racial ideology, 15001770’, The William and Mary Quarterly,
vol. 54, pp. 16792
PEABODY, S. 1996 ‘ ‘‘There Are No Slaves in France’’: The Political Culture of Race and
Slavery in the Ancien Rgime, Oxford: Oxford University Press
PEABODY, S. and STOVALL, T. (eds) 2003 The Color of Liberty: Histories of Race in
France, Durham, NC: Duke University Press
PELLISSIER, E. 1980 [1853] Description de la Régence de Tunis, Tunis: Editions Bouslama
PEYSSONEL, J.-A. 1987 Voyage dans les régences de Tunis et d’Alger, Paris: La Découverte
POLLARD, L. 2005 Nurturing the Nation: The Family Politics of Modernizing, Colonizing,
and Liberating Egypt, 18051923, Berkeley, CA: University of California Press
POWELL, E. M. T. 2003 A Different Shade of Colonialism: Egypt, Great Britain, and the
Mastery of the Sudan, Berkeley, CA: University of California Press
PRATT, M. L. 1992 Imperial Eyes: Travel Writing and Transculturation, New York:
Routledge
PUCKLER-MUSKAU, H. V. 1837 Chroniques, lettres et journal de voyage, extraits des
papiers d’un défunt, Paris: Fournier Jeune
ROEDIGER, D. R. 1991 The Wages of Whiteness: Race and the Making of the American
Working Class, New York: Verso
*** 2005 Working toward Whiteness: How America’s Immigrants Became White: The
Strange Journey from Ellis Island to the Suburbs, New York: Basic Books
SAADAOUI, A. 2001 Tunis, ville Ottomane: Trois siècles d’urbanisme et d’architecture, Tunis:
Publications de l’Université de Tunis
SAID, E. W. 1978 Orientalism, New York: Vintage Books
SCHIEBINGER, L. 1993a Nature’s Body: Gender in the Making of Modern Science, Boston,
MA: Beacon Press
*** 1993b ‘Why mammals are called mammals: gender politics in eighteenth-century
natural history’, American Historical Review, vol. 98, pp. 382411
SHARPLEY-WHITING, T. D. 1999 Black Venus: Sexualized Savages, Primal Fears, and
Primitive Narratives in French, Durham, NC: Duke University Press
SHAW, T. 1995 [1738] Observations Relating to Several Parts of Barbary and the Levant,
Frankfurt: Institute for the History of Arabic-Islamic Sciences
STOLER, A. L. 1995 Race and the Education of Desire: Foucault’s History of Sexuality and
the Colonial Order of Things, Durham, NC: Duke University Press
*** 2002 Carnal Knowledge and Imperial Power: Race and the Intimate in Colonial Rule,
Berkeley, CA: University of California
TAVAKOLI-TARGHI, M. 2001 Refashioning Iran: Orientalism, Occidentalism and Histor-
iography, Basingstoke: Palgrave Macmillan
TEMPLE, G. T. 1835 Excursions in the Mediterranean: Algiers and Tunis, London: Saunders
& Otley
The colour of Orientalism 271
TOLEDANO, E. R. 1998 Slavery and Abolition in the Ottoman Middle East, Seattle, WA:
University of Washington Press
VALENSI, L. 1967 ‘Esclaves chrétiens et esclaves noirs à Tunis au XVIIIe siècle’, Annales,
Economies, Sociétés, Civilisations, vol. 22, pp. 126788
VAN DER HAVEN, E. C. 2006 ‘The Bey, the mufti and the scattered pearls: Shari’a and
political leadership in Tunisia’s Age of Reform, 18001864’, dissertation, Leiden University
WHEELER, R. 2000 The Complexion of Race: Categories of Difference in Eighteenth-
Century British Culture, Philadelphia, PA: University of Pennsylvania Press
WHITE, O. 1999 Children of the French Empire: Miscegenation and Colonial Society in
French West Africa, 18951960, Oxford: Clarendon Press