Isabelle Eberhardt

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For 1991 film, see Isabelle Eberhardt (film).
Isabelle Eberhardt

Eberhardt in 1895 photographed by Louis

David
Born 17 February 1877
Geneva, Switzerland
Died 21 October 1904 (aged 27)
Aïn Séfra, Algeria
Nationality Swiss
Occupation Explorer, writer
Isabelle Wilhelmine Marie Eberhardt (17 February 1877 – 21
October 1904) was a Swiss explorer and author. As a teenager,
Eberhardt, educated in Switzerland by her father, published short
stories under a male pseudonym. She became interested in North
Africa, and was considered a proficient writer on the subject despite
learning about the region only through correspondence. After an
invitation from photographer Louis David, Eberhardt moved to Algeria
in May 1897. She dressed as a man and converted to Islam,
eventually adopting the name Si Mahmoud Saadi. Eberhardt's
unorthodox behaviour made her an outcast among European settlers
in Algeria and the French administration.
Eberhardt's acceptance by the Qadiriyya, an Islamic order, convinced
the French administration that she was a spy or an agitator. She
survived an assassination attempt shortly thereafter. In 1901, the
French administration ordered her to leave Algeria, but she was
allowed to return the following year after marrying her partner, the
Algerian soldier Slimane Ehnni. Following her return, Eberhardt wrote
for a newspaper published by Victor Barrucand and worked for
General Hubert Lyautey. In 1904, at the age of 27, she was killed by
a flash flood in Aïn Sefra.
In 1906, Barrucand began publishing her remaining manuscripts,
which received critical acclaim. She was seen posthumously as an
advocate of decolonisation, and streets were named after her in
Béchar and Algiers. Eberhardt's life has been the subject of several
works, including the 1991 film Isabelle Eberhardt and the 2012 opera
Song from the Uproar: The Lives and Deaths of Isabelle Eberhardt.

Contents [hide]
1 Early2 life Move
and 3family
to North
Travels
background
4 Africa
toLater
Europe
5 life Legacy
and 6death
Works
7 References7.18 Bibliography
Further reading
Early life and family background[edit]
Eberhardt was born in Geneva, Switzerland, to Alexandre
Trophimowsky and Nathalie Moerder (née Eberhardt). Trophimowsky
was an anarchist, tutor, and former Orthodox priest-turned-atheist,[1][2]
and Nathalie was the illegitimate daughter of a middle-class Lutheran
German and a Russian Jew.[3][4] Nathalie was considered to be part of
the Russian aristocracy,[5] meaning her illegitimacy was probably kept
secret.[2] She married widower Pavel de Moerder, a Russian general
forty years her senior, who hired Trophimowsky to tutor their children
Nicolas, Nathalie, and Vladimir.[6]
Around 1871 Nathalie took the children and left her husband for
Trophimowsky, who had abandoned his own wife and family.[2][7] They
left Russia, staying in Turkey and then Italy before settling in
Geneva.[8] Around 1872 Nathalie gave birth to Augustin; de Moerder,
who came to Switzerland in a failed attempt to reconcile with
Nathalie, accepted the son as his own and allowed him to have his
surname, but the boy's older siblings believed that Trophimowsky
was the father. General de Moerder died several months later,[5] and
despite their separation had arranged for his estate to pay Nathalie a
considerable regular income.[9] The family remained in Switzerland.
Four years later Eberhardt was born, and was registered as
Nathalie's illegitimate daughter. Biographer Françoise d'Eaubonne
speculated that Eberhardt's biological father was the poet Arthur
Rimbaud, who had been in Switzerland at the time. Other historians
consider this unlikely and find it more likely that Trophimowsky was
the father, noting that Nathalie and Trophimowsky were rarely apart,
that Eberhardt's birth did not impact negatively on their partnership,
and that Eberhardt was Trophimowsky's favourite child.[5] Biographer
Cecily Mackworth speculated that Eberhardt's illegitimacy was due to
Trophimowsky's nihilist beliefs, which rejected traditional concepts of
family.[9]
Eberhardt was well educated; along with the other children in the
family, she was home-schooled by Trophimowsky.[5][10] She was fluent
in French, spoke Russian, German and Italian,[1] and was taught
Latin, Greek, and classical Arabic. She studied philosophy,
metaphysics, chemistry,[10] history, and geography, though she was
most passionate about literature, reading the works of authors
including Pierre Loti, Jean-Jacques Rousseau, Leo Tolstoy, Voltaire
and Émile Zola while she was a teenager,[5] and was also an admirer
of the poets Semyon Nadson and Charles Baudelaire.[11] At an early
age she began wearing male clothing, enjoying its freedom, and her
nonconformist father did not discourage her.[12] The children of
de Moerder resented their stepfather, who forbade them from
obtaining professions or leaving the home, and effectively used them
as slaves to tend to his extensive gardens.[13] Eberhardt's sister
Nathalie married against Trophimowsky's wishes in 1888, and was
subsequently cut off from the rest of the household. Nathalie's
departure had a profound effect on Eberhardt's childhood, as she had
been responsible for most of the home duties; the household
subsequently suffered from a lack of hygiene and regular meals.[10]
Move to North Africa[edit]
Sometime prior to 1894 Eberhardt began corresponding with Eugène
Letord, a French officer stationed in the Sahara who had placed a
newspaper advertisement for a pen pal.[14][15] Eberhardt asked him for
every detail he could give her about life in the Sahara, also informing
him of her dreams of escaping Geneva alongside her favourite
sibling, Augustin. Letord encouraged the two of them to relocate to
Bône, Algeria, where he could assist them in establishing a new
life.[16] In a series of circumstances that remain unclear though
involved financial debts and ties to Russian revolutionist groups with
which he was affiliated, Augustin fled Geneva in 1894. Eberhardt
probably assisted him initially but was unable to keep track of his
whereabouts despite making constant inquiries.[17] In November 1894
Eberhardt was informed by a letter that Augustin had joined the
French Foreign Legion and was assigned to Algeria.[18] While at first
furious with Augustin's decision, Eberhardt's anger did not last;[19] she
asked him to send her a detailed diary of what he saw in North
Africa.[5]
 Eberhardt photographed by Louis David in "odds and ends" of Arabic clothing
that he owned[20]
In 1895, Eberhardt published short stories in the journal La Nouvelle
Revue Moderne under the pseudonym of Nicolas Podolinsky;
"Infernalia" (her first published work) is about a medical student's
physical attraction to a dead woman.[5] Later that year she published
"Vision du Moghreb" [sic] (English: Vision of the Maghreb),[5] a story
about North African religious life.[5][15] Eberhardt had "remarkable
insight and knowledge" of North Africa[15] for someone acquainted with
the region only through correspondence, and her writing had a strong
anti-colonial theme. Louis David, an Algerian-French photographer
touring Switzerland who was intrigued by her work, met with her. After
hearing of her desire to move to Algiers, he offered to help her
establish herself in Bône if she relocated there.[21][22] In 1895, he took a
photograph of Eberhardt wearing a sailor's uniform, which would
become widely associated with her in later years.[20][23]
Eberhardt relocated to Bône with her mother in May 1897.[5][15][24] They
initially lived with David and his wife, who both disapproved of the
amount of time Eberhardt and her mother spent with Arabs.
Eberhardt and her mother did not like the Davids' attitude, which was
typical of European settlers in the area,[5] and later avoided the
country's French residents, renting an Arabic-style house far from the
European quarter. Eberhardt, aware that a Muslim woman could go
out neither alone nor unveiled, dressed as a man in a burnous and
turban.[22] She expanded on her previous studies of Arabic, and
became fluent within a few months.[25] She and her mother converted
to Islam. Mackworth writes that while Eberhardt was a "natural
mystic", her conversion appeared to be largely for practical reasons,
as it gave her greater acceptance among the Arabs. Eberhardt found
it easy to accept Islam; Trophimowsky had brought her up as a
fatalist and Islam gave her fatalism a meaning. She embraced the
Islamic concept that everything is predestined and the will of God.[26]
Although Eberhardt largely devoted herself to the Muslim way of life,
she frequently partook of marijuana and alcohol[27] and had many
lovers.[28][29][30] According to a friend, Eberhardt "drank more than a
Legionnaire, smoked more kief than a hashish addict and made love
for the love of making love".[31] She was considered heterosexual,
though approached sexual intercourse with a traditionally masculine
attitude, often treating it as impersonal.[32] The reason for her Arabic
companions' tolerance of her lifestyle has been debated by
biographers. According to Mackworth, the "delicate courtesy of the
Arabs" led them to treat Eberhardt as a man because she wished to
live as one.[28] Eberhardt's behaviour made her an outcast with the
French settlers and the colonial administration, who watched her
closely.[33] Seeing no reason as to why a woman would choose the
company of impoverished Arabs over her fellow Europeans, they
eventually concluded she must be an English agent, sent to stir up
resentment towards the French.[34]
Eberhardt began to write stories, including the first draft of her novel
Trimardeur (English: Vagabond). Her story Yasmina, about a young
Bedouin woman who falls in love with a French officer and the
"tragedy this impossible love brings into her life",[25] was published in a
local French newspaper.[22][24] Her mother, who had been suffering
from heart problems, died in November 1897 of a heart attack, and
was buried under the name of Fatma Mannoubia.[27][35][36] Eberhardt
was grief-stricken. Trophimowsky, who had been summoned when
his partner's health had deteriorated but arrived after her death,
showed no sympathy towards Eberhardt. When she told him she
desperately wanted to die and rejoin her mother, he responded by
calmly offering her his revolver, which she declined.[35][37]
Travels to Europe[edit]
Eberhardt spent her money recklessly in Algiers, and quickly
exhausted the funds left to her by her mother;[38] she would often
spend several days at a time in kief dens.[39] Augustin, ejected from
the Foreign Legion due to his health, returned to Geneva alongside
Eberhardt in early 1899. They found Trophimowsky in poor health,
suffering from throat cancer and traumatised by the loss of
Eberhardt's mother and Vladimir, who had committed suicide the
previous year. Eberhardt nursed her father, growing closer to him.[40]
She also commenced a relationship and became engaged to Rehid
Bey, an Armenian diplomat with whom she had been friends and
possibly lovers when she was seventeen. Though Trophimowsky
approved of the engagement, the relationship soon ended.[41]
Historian Lesley Blanch attributes the relationship's downfall to Bey
being assigned to Stockholm.[35] Trophimowsky died in May.[5] Blanch
attributes the death to a chloral overdose, with which Eberhardt may
have intentionally euthanised him.[35] Eberhardt intended to sell the
villa, although Trophimowsky's legitimate wife opposed the execution
of the will. After several weeks of legal contentions, Eberhardt
mortgaged the property and returned to Africa on the first available
ship.[27] With both parents dead, she considered herself free of human
attachments and able to live as a vagabond.[42] Eberhardt relinquished
her mother's name, and called herself Si Mahmoud Saadi.[27][43] She
began wearing male clothing exclusively and developed a masculine
personality, speaking and writing as a man.[44] Eberhardt behaved like
an Arab man, challenging gender and racial norms.[33] Asked why she
dressed as an Arab man, she invariably replied: "It is impossible for
me to do otherwise."[45] A few months later, Eberhardt's money ran
low, and she returned to Geneva to sell the villa; due to the legal
troubles there was little to no money available.[46][47]
Encouraged by a friend, she went to Paris to become a writer but had
little success. While in Paris Eberhardt met the widow of Marquis de
Morès. Although de Morès was reportedly murdered by Tuareg
tribesmen in the Sahara, no one had been arrested. When his widow
learned that Eberhardt was familiar with the area where de Morès
died, she hired her to investigate his murder. The job benefited
Eberhardt, who was destitute and longed to return to the Sahara. She
returned to Algeria in July 1900, settling in El Oued. According to
Sahara expert R. V. C. Bodley, Eberhardt made little effort to
investigate de Morès' death; Bodley considered this due to a
combination of the unwillingness of the French to co-operate in an
investigation and Eberhardt's fatalism rather than deliberate
dishonesty.[48] Word eventually got back to the de Morès widow about
Eberhardt's lackluster investigation, and she subsequently cut off her
funding.[30][49]
Eberhardt made friends in the area and met an Algerian soldier,
Slimane Ehnni. They fell in love, and eventually lived together openly.
This alienated Eberhardt from the French authorities, who were
already outraged by her lifestyle.[50] During her travels she made
contact with the Qadiriyya, a Sufi order. The order was led by
Hussein ben Brahim, who was so impressed with Eberhardt's
knowledge of (and passion for) Islam that he initiated her into his
zawiya without the usual formal examination.[51] This convinced the
French authorities that she was a spy or an agitator, and they placed
her on a widely-circulated blacklist. The French transferred Ehnni to
the spahi regiment at Batna, possibly to punish Eberhardt (whom they
could not harm directly).[52] Too poor to accompany him to Batna,
Eberhardt traveled to a Qadiriyya meeting in Behima in late January
1901 where she hoped to ask Si Lachmi, a marabout, for financial
assistance. While waiting for the meeting to begin she was attacked
by a man with a sabre, receiving a superficial wound to her head and
a deep cut to her left arm.[53] Her attacker, Abdallah ben Mohammed,
was overpowered by others and arrested. When asked why he had
tried to kill Eberhardt he only repeated "God wished it; God still
wishes it."[54] Eberhardt suspected that he was an assassin hired by
the French authorities.[5] Others attribute the attack to Si Lachmi;
Eberhardt was his mistress, whom he had grown tired of, and it is
speculated he was simultaneously trying to get rid of her and pin the
blame for the attack on a rival tribe.[54][55] She was brought to the
military hospital at El Oued the following day. After Eberhardt
recovered in late February,[56] she joined Ehnni with funds from
members of the Qadiriyya who regarded her survival as a miracle.[57]
After spending two months in Batna with Ehnni,[58] the French ordered
her to leave North Africa without explanation; as an immigrant, she
had no choice but to comply. Ehnni requested permission from his
military superiors to marry Eberhardt (which would have enabled her
to stay), but his request was denied. She traveled to France in early
May 1901, staying with Augustin and his wife and daughter in
Marseille. In mid-June she was summoned back to Constantine to
give evidence at the trial of her attacker, who maintained his
statement that God had ordered him to kill Eberhardt, though
expressed remorse towards her.[59][60] Eberhardt said that she bore no
grudge against Abdallah, forgave him, and hoped that he would not
be punished. Abdallah received life imprisonment although the
prosecutor had asked for the death penalty. When the trial ended,
Eberhardt was again ordered to leave the country. She returned to
live with Augustin, working with him (disguised as a man) as a dock
labourer. Eberhardt and Augustin's family lived in appalling poverty.[5]
Eberhardt's health deteriorated, and she repeatedly suffered from
fevers.[61] She attempted suicide while in Marseille, one of several
unsuccessful attempts she would make over the course of her life.[62]
Eberhardt continued to write during this time, working on several
projects including her novel Trimardeur.[63]
A friend of Eberhardt's gave her a letter of introduction to playwright
Eugène Brieux,[64] who opposed French rule in North Africa and
supported Arab emancipation. He sent her a several-hundred-franc
advance and tried to have her stories published, but could not find
anyone willing to publish pro-Arab writing. Eberhardt, unfazed,
continued writing; her morale lifted when Ehnni was transferred to a
spahi regiment near Marseille in late August to complete his final
months of service.[65][66] He did not require permission from his military
superiors to marry in France, and he and Eberhardt were married in
October 1901.[5] Shortly before the wedding, Eberhardt and Augustin
received the news that Trophimowsky's estate had finally been sold,
though due to the mounting legal costs there was no money left for
them to inherit. With this news, Eberhardt abandoned any hope of
having a financially secure future.[67] In February 1902 Ehnni was
discharged, and the couple returned to Bône to live with his family.[65]
Later life and death[edit]
After a short time living with Ehnni's family, the couple relocated to
Algiers. Eberhardt became disappointed with Ehnni, whose only
ambition after leaving the army appeared to be finding an unskilled
job that would allow him to live relatively comfortably.[68] She
increased her own efforts as a writer, and several of her short stories
were printed in the local press. She accepted a job offer from Al-
Akhbar (English: The News) newspaper publisher Victor Barrucand in
March 1902. Eberhardt became a regular contributor to the
newspaper; Trimardeur began appearing as a serial in August 1903.[5]
Barrucand and Eberhardt formed a friendship, though Barrucand was
frequently frustrated with his new employee's work ethic. Eberhardt's
articles arrived irregularly, as she would only write when she felt like
doing so. Her job paid poorly, but had many benefits. Through
Barrucand's contacts, Eberhardt was able to access the famous
zawiya of Lalla Zaynab.[69] Eberhardt spoke highly of her time with
Zaynab, though never disclosed what the two discussed;[70] their
meeting, however, caused concern among the French authorities.[71]
Eberhardt and Ehnni relocated to Ténès in July 1902[72] after Ehnni
obtained employment there as a translator.[73] Eberhardt was
incorrigibly bad with her money, spending anything she received
immediately on tobacco, books, and gifts for friends, and pawning her
meagre possessions or asking for loans when she realised there was
no money left for food. This behaviour made her even more of a
pariah among the other European residents of the town.[74] Eberhardt
would frequently leave for weeks at a time, being either summoned to
Algiers by Barrucand or sent on assignments. She was given a
regular column in his newspaper, where she wrote about the life and
customs of Bedouin tribes.[75] Both Ehnni and Eberhardt's health
deteriorated, with Eberhardt regularly suffering from bouts of
malaria.[76] She was also probably affected by syphilis.[77][78]
Barrucand dispatched Eberhardt to report on the aftereffects of the
2 September 1903 Battle of El-Moungar. She stayed with French
Foreign Legion soldiers and met Hubert Lyautey, the French officer in
charge of Oran, at their headquarters. Eberhardt and Lyautey
became friends and, due to her knowledge of Islam and Arabic, she
became a liaison between him and the local Arab people.[5] While
Eberhardt never ceased protesting against any repressive actions
undertaken by the French administration, she believed that Lyautey's
approach, which focused on diplomacy rather than military force,
would bring peace to the region.[79] Although details are unclear, it is
generally accepted that Eberhardt also engaged in espionage for
Lyautey.[80] Concerned about a powerful marabout in the Atlas
Mountains, Lyautey sent her to meet with him in 1904.[81]
At the marabout's zawiya, Eberhardt was weakened by fever. She
returned to Aïn Sefra, and was treated at the military hospital. She left
the hospital against medical advice[82] and asked Ehnni, from whom
she had been separated for several months, to join her.[5] Reunited on
20 October 1904, they rented a small mud house. The following day,
a flash flood struck the area.[82] As soon as the waters subsided,
Lyautey launched a search for her. Ehnni was discovered almost
immediately, saying that Eberhardt had been swept away by the
water. Based on this information, Lyautey and his men searched the
surrounding area for several days before deciding to explore the ruins
of the house the couple had stayed in.[83] Her body was crushed under
one of the house's supporting beams. The exact circumstances of her
death were never discovered. While some biographers have raised
suspicions regarding Ehnni, most believe it more likely that
Eberhardt, who had always believed she would die young, instead
accepted her fate. Mackworth speculated that after initially trying to
run from the floodwaters, Eberhardt instead turned back to face
them.[84][5] Blanch argued that due to Eberhardt's history of suicidal
tendencies, she probably would have still chosen to stay in the area
even if she had known the flood was coming.[78] Lyautey buried
Eberhardt in Aïn Sefra and had a marble tombstone, engraved with
her adopted name in Arabic and her birth name in French, placed on
her grave.[85][86]
Legacy[edit]
At the time of her death, Eberhardt's possessions included several of
her unpublished manuscripts. Lyautey instructed his soldiers to
search for all of her papers in the aftermath of the flood, and posted
those that could be found to Barrucand.[87][88] After reconstructing them,
substituting his own words where the originals were missing or too
damaged to decipher, he began to publish her work. Some of what he
published is considered to be more his work than Eberhardt's.[5]
Barrucand also received criticism for listing himself as the co-author
of some of the publications, and for not clarifying which portions of
text were his own.[89][90] The first posthumous story, "Dans l'Ombre
Chaude de l'Islam" (In the Warm Shadow of Islam) received critical
acclaim when it was published in 1906.[86] The book's success drew
great attention to Eberhardt's writing and established her as among
the best writers of literature inspired by Africa.[91] A street was named
after Eberhardt in Béchar and another in Algiers.[86] The street in
Algiers is in the outskirts;[89] one writer at the time commented there
was a sad symbolism in the fact the street "begins in an inhabited
quarter and peters out into a wasteland".[90] She was posthumously
seen as an advocate of feminism[90] and decolonisation; according to
Hedi Abdel-Jaouad in Yale French Studies, her work may have
begun the decolonisation of North Africa.[92] However, Eberhardt's
relationship with Lyautey has triggered discussion by modern
historians about her complicity in colonialism.[5]
In 1954, author and explorer Cecily Mackworth published the
biography The Destiny of Isabelle Eberhardt after following
Eberhardt's routes in Algeria and the Sahara. The book inspired Paul
Bowles to translate some of Eberhardt's writings into English.[93]
Novelist William Bayer published Visions of Isabelle, a fictionalised
1976 account of her life.[94] In 1981, Timberlake Wertenbaker
premiered New Anatomies, a play about Eberhardt.[20][95]
Eberhardt has been portrayed in two films. Leslie Thornton directed a
1988 biography, There Was An Unseen Cloud Moving, with seven
amateur actresses playing Eberhardt. Ian Pringle directed Isabelle
Eberhardt, starring Mathilda May, in 1991.[96] In 1998, John Berger
and Nella Bielski published Isabelle: A Story in Shots, a screenplay
based on Eberhardt's life.[97] Missy Mazzoli composed an opera, Song
from the Uproar: The Lives and Deaths of Isabelle Eberhardt, in
2012.[98]
Works[edit]
• "Dans l'ombre chaude de l'Islam" (Paris: Fasquelle, 1906)
• "Notes de route: Maroc-Algérie-Tunisie" (Paris: Fasquelle, 1908)
• "Au Pays des sables" (Bône, Algeria: Em. Thomas, 1914)
• "Pages d'Islam" (Paris: Fasquelle, 1920)
• Trimardeur (Paris: Fasquelle, 1922)
• "Mes journaliers; précédés de la Vie tragique de la bonne nomade
par René-Louis Doyon" (Paris: La Connaissance, 1923)
• "Amara le forçat; L'anarchiste: Nouvelles inédites" (Abbeville:
Frédéric Paillard, 1923)
• "Contes et paysages" (Paris: La Connaissance, 1925)
• "Yasmina et autres nouvelles algériennes" (Paris: Liana Levi, 1986)
• "Ecrits sur le sable" (Paris: Éditions Grasset, 1988)
• "Rakhil: Roman inédit" (Paris: La Boîte à documents, 1990)
• "Un voyage oriental: Sud Oranais" (Paris: Le Livre de poche, 1991)
• "Amours nomades" (Paris: Éditions Gallimard, 2003)
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^ Mackworth 1977, p. 143.
65 ^ Jump up to: a
 b Bodley 1968, p. 156.
66 Jump up 
^ Mackworth 1977, p. 145.
67 Jump up 
^ Mackworth 1977, p. 147.
68 Jump up 
^ Mackworth 1977, p. 149.
69 Jump up 
^ Mackworth 1977, p. 153.
70 Jump up 
^ Mackworth 1977, p. 158.
71 Jump up 
^ Clancy-Smith 1994, p. 248.
72 Jump up 
^ Mackworth 1977, p. 164.
73 Jump up 
^ Mackworth 1977, pp. 158–160.
74 Jump up 
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75 Jump up 
^ Mackworth 1977, p. 169.
76 Jump up 
^ Mackworth 1977, p. 171.
77 Jump up 
^ Waldman 1999, p. 290.
78 ^ Jump up to: a
 b Blanch 2010, p. 269.
79 Jump up 
^ Mackworth 1977, p. 192.
80 Jump up 
^ Belenky 2011, p. 103.
81 Jump up 
^ Bodley 1968, pp. 162–163.
82 ^ Jump up to: a
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83 Jump up 
^ Mackworth 1977, p. 222.
84 Jump up 
^ Mackworth 1977, p. 223.
85 Jump up 
^ Aldrich 1996, p. 158.
86 ^ Jump up to: a
 b c Bodley 1968, p. 165.
87 Jump up 
^ Mackworth 1977, p. 224.
88 Jump up 
^ Blanch 2010, p. 270.
89 ^ Jump up to: a
 b Mackworth 1977, p. 227.
90 ^ Jump up to: a
 b c Blanch 2010, p. 271.
91 Jump up 
^ Mackworth 1977, p. 226.
92 Jump up 
^ Abdel-Jaouad 1993, p. 102.
93 Jump up 
^ Bowker, Gordon (July 31, 2006). "Cecily Mackworth". The
Independent. Archived from the original on 23 February 2017.
Retrieved 23 February 2017.
94 Jump up 
^ Bayer 1976.
95 Jump up 
^ Foster 2007, pp. 109–128.
96 Jump up 
^ Waldman 1999, p. 292.
97 Jump up 
^ "Isabelle". Kirkus Reviews. Archived from the original on 23
February 2017. Retrieved 23 February 2017.
98 Jump up 
^ Mullins, Lisa (24 February 2012). "'Song from the Uproar':
An Opera on Isabelle Eberhardt". Public Radio International. Archived
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Bibliography[edit]
• Abdel-Jaouad, Hedi (1993). "Isabelle Eberhardt: Portrait of the Artist as a
Young Nomad". Yale French Studies. 2 (83): 93. doi:10.2307/2930089.
JSTOR 2930089.
• Aldrich, Robert (1996). Greater France: A History of French Overseas
Expansion. Macmillan, London. ISBN 978-0-312-16000-5.
• Bayer, William (1976). Visions of Isabelle. Delacorte Press. ISBN 978-0-
 440-09315-2.
• Belenky, Masha (2011). "Nomadic Encounters: Leïla Sebbar Writes Isabelle
Eberhardt". Dalhousie French Studies. 96. ISSN 0711-8813.
JSTOR 23621483.
• Blanch, Lesley (2010). The Wilder Shores of Love. Simon and Schuster.
ISBN 978-1-4391-9734-9.
• Bodley, R.V.C. (1968). The Soundless Sahara. Robert Hale Limited.
ISBN 978-0-7091-0066-9.
• Chouiten, Lynda (2012). Dictionary of Literary Biography: Orientalist
Writers. 366. Coeli Fitzpatrick. pp. 59–66. ISBN 978-0-7876-8184-5.
• Clancy-Smith, Julie Ann (1994). Rebel and Saint : Muslim Notables,
Populist Protest, Colonial Encounters (Algeria and Tunisia, 1800–
1904). Berkeley: University of California Press. ISBN 978-0-520-92037-
8.
• Foster, Verna A. (2007). "Reinventing Isabelle Eberhardt: Rereading
Timberlake Wertenbaker's New Anatomies" (PDF). Connotations: A
Journal for Critical Debate. 17. ISSN 0939-5482. Archived from the
original (PDF) on 23 February 2017.
• Mackworth, Cecily (1977). The Destiny of Isabelle Eberhardt. Quartet
Books. ISBN 0-7043-3172-1.
• Pears, Pamela A. (October 29, 2015). Front Cover Iconography and
Algerian Women's Writing. Lexington Books. ISBN 978-0-7391-9837-7.
• Stryker, Susan (2013). The Transgender Studies Reader. Routledge.
p. 641. ISBN 978-1-135-39884-2.
• Waldman, Diane (1 March 1999). Feminism and Documentary. University of
Minnesota Press. ISBN 978-0-8166-3007-3.
Further reading[edit]
Library resources about
Isabelle Eberhardt

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• Lorcin, Patricia M. E. (2012). Historicizing Colonial Nostalgia :
European Women's Narratives of Algeria and Kenya 1900–
 Present. New York: Palgrave Macmillan. ISBN 978-0-230-
33865-4.
• Smith, Patti (1994). Early Work:1970–1979. New York City: W.W.
Norton and Company. ISBN 978-0-393-31301-7.
• Algeria portal Switzerland portal Biography portal
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