See also: The findings as published in Nature Communications.

Hey!

After moving around Europe and seeing how differently each country approaches sustainability, I got curious about clothing consumption. In some countries I've lived in, secondhand is totally normal, while in others it's still stigmatised.

This got me thinking - I am building a simple app that lets people swap clothes locally (like Tinder but for clothes), but I'm realising the approach might need to be totally different across European countries.

For those of you who care about sustainable fashion:

- How common is clothing swapping/secondhand in your country?

- Would you be interested in local clothing exchanges?

- What would make you actually use something like this?

I'm not trying to sell anything - genuinely curious about cultural differences and whether this idea even makes sense across Europe. The feedback from other regions has been.. mixed..

They’re big everywhere right?

See also: The study as published in Science Advances.

I am from India , i have seen many European movies and many of them either hold some societal message or some deeper meaning than just of a story . i recently watched a movie named "All things fair" i thought of it as an adult movie and nothing else but after watching second time i found out how different it was from any other movies .
one thing i like about European movies is they explore taboos which is not possible in Indian society cuz of backlash Indian Artist may face .
am i right about it or just being generic ? (sorry if i use wrong flair)

🌍 Contribute to Shaping Sustainable Perspectives in Marketing! 🌱

Hello everyone!

My name is Anshul, and I am a Master’s student in European and International Business Studies at IAE Pau-Bayonne, France. As part of my thesis, I am conducting a survey on consumer perceptions of environmental marketing in France and Finland—a subject that inspired me during my exchange semester in Finland. I would be very grateful if you could take part in my survey and help share it with as many adults as possible residing in France/Finland (regardless of nationality).

A big thank you for supporting my research. Together, let’s advance knowledge for sustainable business!

📎 SURVEY LINK

✒️ AUTHOR: Anshul JHARIA

💡 THESIS TOPIC: "What is the impact of greenwashing on consumer trust, and how do cultural and regulatory differences between Finland and France mediate this relationship?"

📌 SURVEY TOPIC: "Consumer Insights on Environmental Marketing in France and Finland"

👉 TARGET GROUP: Residents 18+ in France and Finland (all nationalities)

⏳ DURATION: 3–8 minutes

So, I wrote this researched article simply to poke at the classic view of European Guilt for colonial enterprises. Colonial Guilt that starts exactly from the French Algeria Example. Many dont know the full context and history so I took the liberty to read it and create this short article. Many of the historians cited are of progressive background, but they dont fit the common anticolonial narrative in the west. Far from being a racist, even if you may think so, give it a read, see what that tells you of history that you may not know.

The Algeria-French relationship is an essential chapter in modern colonial history. It speaks of a profound encounter between two fundamentally different societal models: the secular, liberal, and industrializing Western empire and a traditional, Islamic-based society.

From Barbary Wars to French Colonization

France's interaction with Algeria predates full colonial conquest, rooted in the Barbary Wars of the 17th and 18th centuries, where French and other European powers sought to curb corsair raids disrupting Mediterranean trade. Trade that was mostly fueld by White Slaves echanges (in 1815 the Barbary coast had about 2,5 ml European slaves).

The 1830 invasion marked a decisive shift. As historian Marcella Emiliani articulates, the French conquest was framed as a civilizing mission aimed at dismantling the Ottoman-affiliated Regency’s Islamic governance and introducing Western values of secularism, individual rights, and centralized authority. This transformational agenda replaced Islamic law and tribal customs with a French legal and administrative framework, creating deep rifts with the indigenous Muslim majority.

Economic Framework: Pre-Colonial to Colonial Transformation

Economically, pre-colonial Algeria under Islamic rule was a decentralized economy based largely on subsistence agriculture, pastoralism, and Mediterranean commerce. While stable, it lacked the infrastructure and state-driven modernization characteristic of European states. The economy was embedded within religious and communal norms, providing social cohesion but little capacity for large-scale growth.

French colonial rule dramatically altered this landscape. Between 1830 and 1962, Algeria became integrated into a capitalist, export-oriented economy driven primarily by European settlers—the Pieds-Noirs—who controlled some 30% of the most fertile land. The French introduced modern infrastructure: railways, ports, roads, and irrigation facilitated commercial agriculture and resource extraction. By the early 20th century, European settlers produced over two-thirds of agricultural exports such as wine and citrus fruits. This integration positioned Algeria as a significant agricultural supplier to France, stimulating GDP growth and urbanization in settler areas.

However, this economic growth was unequally distributed. The indigenous Muslim population largely remained impoverished; many were confined to subsistence farming on less fertile lands or as urban laborers, while bearing heavy tax burdens and restricted political rights. The French economic model imposed a dual structure that exacerbated social disparities and fueled resistance movements.

A Cultural and Ideological Clash

At the heart of this history was a philosophical and cultural clash. French secularism and liberalism promoted individual freedoms and state-church separation, projecting a universalist vision of society. In contrast, Algerian Islamic society was rooted in communal identity, religious law, and deep spiritual life. Marcella Emiliani points to the colonial disruption of Islamic institutions and laws as an existential challenge to many Algerians, triggering sustained resistance from early uprisings in the 19th century to the War of Independence in the mid-20th century.

Meanwhile, the Pieds-Noirs established European-style urban communities and became vigorous defenders of French Algeria, creating a social-political layer invested in maintaining colonial rule. In metropolitan France, debates raged over assimilation versus domination, reflecting tensions between republican ideals and colonial realities.

Post-Independence Economic and Social Development

After independence in 1962, Algeria embarked on a bold state-led modernization project. Nationalizing hydrocarbon resources provided critical revenues to pursue ambitious industrialization and social welfare programs. Algeria’s GDP growth averaged over 6% through the 1960s and 1970s, fueled by investment in infrastructure, education, and healthcare. Literacy rose sharply from 25% to over 60%, infant mortality declined, and school enrollment expanded, signaling remarkable social progress.

The economy shifted towards heavy industry and large state farms, with the government adopting a centralized socialist planning model. Yet, by the 1980s, structural economic weaknesses surfaced: overreliance on oil revenues, inefficiency in public enterprises, rising unemployment, and slow productivity growth. Economic stagnation, compounded by falling oil prices, contributed to social unrest and political upheaval, culminating in the violent crisis of the 1990s.

A Historiographical Perspective

This layered history challenges simplistic portrayals of colonialism. European historians often highlight notions of progress and civilization, stemming from Enlightenment ideals that framed colonialism as a duty and opportunity. Conversely, Algerian and Islamic narratives emphasize cultural resilience and the profound disruptions caused to a society whose economic, legal, and religious life revolved around Islamic principles.

Marcella Emiliani’s scholarship stands out in offering a balanced account, illuminating the competing societal logics—the French secular liberal model and the Islamic communal framework—while holding colonial policies accountable for their socio-political consequences. Algeria exemplifies the staggering complexity when two divergent societal models meet, impacting economy, identity, and governance in ways still unfolding today.

Thoughts

The Franco-Algerian story is not simply one of conquest and resistance but a profound clash and blending of civilizations with lasting legacies. Economically, Algeria shifted from a traditional, religiously embedded pre-colonial economy to a modern, capitalist colony with stark inequalities, then to a postcolonial, state-controlled economy struggling with both legacy and modern challenges. This trajectory, framed through historiographical analysis, offers deep insights into the limits and possibilities of societal transformation under colonial and postcolonial pressures.

This narrative draws on European sources, Islamic perspectives, and especially the critical analyses of Marcella Emiliani—inviting reflection on a relationship that continues to reverberate across Mediterranean history and beyond.

1. David Prochaska, “French Settlement In Algeria And Its Impact On Rural Areas (1834-1900)” About the pivotal role of European settlement in consolidating French colonial authority and reshaping Algeria’s rural economy, underscoring how land expropriation and settler dominance led to economic dualism and social fragmentation. It connects settler agriculture with colonial political control, echoing Emiliani’s analysis of economic disparities and cultural conflict.
   (Migration Letters, 2024)

2. Matthieu Vallis Group, “The Enduring Impact of French Colonialism In Algeria” This report considers the lasting socio-political and economic consequences of French rule, including the dismantling of Islamic institutions and the imposition of a centralized, secular state apparatus. It also examines Algeria’s post-colonial efforts to assert sovereignty by re-Arabisation while grappling with colonial socioeconomic legacies—a theme Emiliani addresses through balanced historiographical assessment.

3. Olivier Le Cour Grandmaison, “Implications of French Colonial Rule on Socio-Economic Structures of Algeria” Le Cour Grandmaison explores the economic policies of colonial Algeria, focusing on settler agriculture and state investments in infrastructure and trade, while highlighting systemic inequalities between the Pieds-Noirs and the indigenous population. His assessment aligns with Emiliani’s depiction of modernization interwoven with social segmentation and cultural imposition.

4. Ellen Wang, “Impact of French Colonization on the Modern Entrepreneurial Landscape in Algeria, Tunisia, and Morocco” Wang’s comparative study emphasizes how French colonialism introduced capitalist economic structures and institutional reforms that transformed indigenous economic practices, setting the stage for modern postcolonial economies. Her focus on entrepreneurial landscapes complements Emiliani’s insights into economic evolution and cultural clashes.

5. Francisco García Pérez, “Decolonizing Economic Memory: The History of Land and Economic Inequality in Algeria This scholarly work traces the roots of modern land inequality and economic dualism in Algeria to colonial expropriations and institutional changes. It discusses the clash between communal Islamic land practices and imposed capitalist property regimes, mirroring Emiliani’s nuanced treatment of the cultural and economic disruptions under colonial rule.

In 1967, a shadow fell over Albania. Under the communist regime, faith in God was banned by the dictator Enver Hoxha.
The declaration of Albania as an atheist state was a betrayal of the Albanian people, a betrayal of justice, morality, and of God, who is above man.
For generations, the hearts of Albanians held faith as the most sacred thing and one of the most beautiful things. The bells of Shkodra, the minarets of Kruja were our Albanian identity, an important part of Albania’s and Albanians’ culture and history. With the press of a button in 1967, this light was turned off. This betrayal was not only against believers but also against our nation.
When once we spoke of the Kanun, which governed villages with law and moral conscience, and schools whispered the hymns of history during literature classes, now there became a sudden, heavy, and frightening silence. Children grew up in a world where the words of the call to prayer were considered a crime. The dictator did not stop there , he also banned Mother Teresa, a divine woman, a sacrificing mother, a mother in every sense of the word, who sacrificed herself to help others. A mother that anyone would be proud to say she was Albanian because her charity and heart were unique in love, nobility, and morality.
The unwavering courage of Albanians against the Ottomans and our occupiers was now being tested by our own leaders.
With the arrival of democracy, Albanians were freed from their oppressors. Mother Teresa, finally allowed to come to Albania, met the first anti-communist leader. This meeting was more than just a meeting it was a symbol. Her arrival symbolized the fact that faith and God were finally no longer considered a crime. Albanians finally had the right to believe in religion. Finally, it was no longer forbidden to not only believe in the leader but also to believe in the great truth: that there is someone above the “leaders,” someone all-powerful and moral, someone who uses their power not to oppress but for good and justice, God himself. Writing by Daniel Katana