Dissertationen zum Thema „Sociologie islamique“
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Brahimi, Mohamed Amine. „La réforme islamique contemporaine : sociologie d’un marché intellectuel“. Thesis, Paris, EHESS, 2019. http://www.theses.fr/2019EHES0041.
Der volle Inhalt der QuelleThis thesis aims to contribute to the study of Islamic reformism in its contemporary phase. To achieve this, we have restored the social space in which are inscribed the neo-reformers of Islam. The preferred approach is at the intersection of the sociology of intellectuals and the social history of ideas.In the 1990s, the issue of Islamic reform took a new turn. In Western Europe as much as in North America, it garnered increased visibility in the media, politics, as well as at the scientific levels. This enthusiasm reached its climax after the events of September 11, 2001, reflecting, as a result, profound changes in the apprehension of anything Muslim. The issue of Islamic reform has been included in public debates on the place of Islam in these societies; it also participates in constructing interpretative schemes in foreign policy; while agreeing with new types of religious practice.For a better understanding of the contemporary reformist thought, we have mobilized the concept of market. It is at the junction of the intellectual supply of neo-reformers and this new demand that a transnational market of Islamic reform has emerged. Both benefits of salvation and intellectual assets are gained, in different social spaces (political, intellectual, academic, religious). The purpose of this thesis is to analyze the social dynamics that characterize this market. We would like to contribute to the reflection on the process of creation, internationalization and circulation of ideas
Mourim, Emmanuel. „Le gouvernement islamique en iran. Mythe et realite“. Paris 7, 1987. http://www.theses.fr/1987PA070060.
Der volle Inhalt der QuelleA fundamental myth is at the heart of the political conception of shiism. Any power other than that of the imam is by nature illegitimate. In order to adapt to this implacable dogma which makes it impossible to recognize any governing power and therefore unavoidably places the shiite minority in a position of rebellion resulting in persecution, the shiites have adopted a device called taqiya (dissim lation of one's thoughts), a religious and political tactic of simulation which, in the long run, has become the basic principle of a mentality. By dint of simulating and dissimulating, the iranian people have developed a form of "captured thinking" in which doubt, distrust and scepticism towards politics are the main characteristics. In a situation of anomy caused by the dwindling of traditional references under the influence of a modernization uncontrolled by a cynical and irresponsible political elite, the iranien people led by the shiite clergy, quits his "reservatio mentalis" and enters a rebellion. The iranians were fascinated by third-worldist myths conveyed through identity and community ideas which led to the coming into power of an authoritarian regime in 1979. In fact this regime which takes the form of an islamic theocracy under the leadership of the clergy, governs with archaic methods of domination rooted in an iranian mentality along with modern means of management introduced by the pahlavi regime after the western model
Aggoun, Atmane. „Religion, société et politique en Algérie : contribution à une sociologie du front islamique de salut“. Paris 5, 1996. http://www.theses.fr/1996PA05H093.
Der volle Inhalt der QuelleKammarti, Bochra. „La finance islamique en Europe : interpénétrations des normes et des pratiques“. Thesis, Paris, EHESS, 2019. http://www.theses.fr/2019EHES0172.
Der volle Inhalt der QuelleBorn in Muslim countries in the 1950s, the Islamic finance industry became a European social fact since 1970s. Mainly oriented towards the financial markets and wealth management of wealthy people, from the 1990s and throughout the 2000s, Islamic finance gained a broader street visibility through branch of bank and financial institutions opened first in the United Kingdom, then in France and Germany to offer Islamic financial services to European Muslims and non-Muslims. Islamic finance differs from conventional finance as it follows prescriptions from Sharîa (the Qur'an and Sunnah) in its contractual practices. These requirements are defined not only by certain obligations, including payment of zakat (legal charity), sharing of profits and losses, but also by prohibitions such as the practices of riba' (interest), gharar (hazard) and mayssir (speculation) that contravene common European financial practices. The desire to develop Islamic finance in Europe brings together Muslim and secular actors, financial profesionals, lawyers and sharîa scholars, academics, representatives of public authorities in order to translate and create an offer of Islamic financial services and products at the national level. This offer is relayed by new financial figures – bankers, brokers, insurers, consultants, sharîa scholars – both Islamic and European, who institute Islamic finance through their daily professional practices. This thesis examines the plasticity of norms – Islamic and secular –, the arrangements and the compromises necessary to resolve the conflicts of norms and practices that make it possible to create an original European repertoire of Islamic finance in the world. The institution of this repertoire takes into account the Islamic prescriptions but also the national legal, public norms, values and affect as well as the market constraints. It thus adopts to the contextual constraints of place and time. Because of the public visibility of the Islamic stigma that sometimes disturb, the actors try to find alternative ways to express it for exemple. They usually find the compromise in the ethical perspective, which concerns both Muslims and non- Muslims. The Islamic stigma may be ostentatious or discreet, even completely absent because of the symbolic burden of Islam in Europe today. These conflicts points to a paradoxical tendency: while the Islamic normativity is rooted in these European societies – both physically and symbolically – it also serves to redraw the frontiers of the national communities
Abdallah, Monia. „Construire le progrès continu du passé : enquête sur la notion d'art islamique contemporain (1970-2009)“. Paris, EHESS, 2009. http://www.theses.fr/2009EHES0117.
Der volle Inhalt der QuelleThis research focuses on the notion of Contemporary lslamic art. This characterisation, which appeared progressively over the last thirty years, is grounded in the idea of permanence of Islamic art. Thus Islamic art is ascribed a transhistoric character: art, produced today in Muslim countries or by artists linked to Islam by their place of birth or by ascendancy, is thought to prolong Islamic art today. This interpretation is founded on the idea of permanence of the Islamic civilization. The terms "modern" and "contemporary" once associated to "Islamic art" no longer refer to an aesthetic-historic category. These terms testify to a will to accompany the normative continuity of the forms of historical Islamic art with another trend testifying to the adaptation of "Islamic" art to "Western" artistic modernity. The issue at stake goes beyond the artistic field: this revival of Islamic art is a means to establish through art the cultural continuity of Islamic civilization. Consequently, Contemporary Islamic art as well as the numerous nominative fluctuations that share its semantic load would designate the art of the "Islamic civilization of today". Therefore, the continuous extension of Islamic art appears to be merely the reflection of the continuous progress of the Islamic civilization, past and present
Dupret, Baudouin. „Le jeu des répertoires juridiques positif et islamique en Egypte : le droit, entre théorie critique, sociologie et anthropologie“. Paris, Institut d'études politiques, 1996. http://www.theses.fr/1996IEPP0025.
Der volle Inhalt der QuelleThis dissertation aims to contribute, in a sociological and anthropological perspective, to the study of legal and normative phenomena in what is traditionnally called the arab muslim world. The purpose was mainly to raise questions on the interplay of various legal repertoires in a single space, i. E. The one of arab societies which have islam as a religious tradition. In focusing on religious, political and legal repertoires, we tried to demonstrate that such a question has to be analysed in terms of change and complexity. The diachronical perspective (change) made it possible to milestone our way of proceeding in its method (anthropology) and its object (the norm, especially political and legal, and its relationship to religious reference). In the synchronical perspective (complexity), we attempted to organise our work around four main questions : (1) Shari'a as a legislative referring principle ; (2) the judge action when referring to the religious legal repertoire ; (3) representations the many actors can have of law, justice and their own action ; (4) the closure of the legal field and its repertoires in Egyptian society. Our conclusion tackles the notion of legal repertoire and what it means concerning the norm in terms of a formal ressource which various actors can be led to punctually fill with substance
Adibi-Sedeh, Mehdi. „L'armée et la révolution islamique en Iran“. Bordeaux 2, 1995. http://www.theses.fr/1995BOR21015.
Der volle Inhalt der QuelleWhen in 1978 the demonstrations of popular discontent spread all over the country, the shah and even people in the west did not take them seriously. Nevertheless they represented the forerunners of a real revolution that the west did not understand, they underestimated the real power of the shism and above all the powerful character of the ayatollah Khomeini as a leader stressing Islamic principal. In 1979, the Iranian army represented seven hundred thousand soldiers including some twenty thousand officers, it is a considerable army, besides, they are well paid, equipped and cherished. But during the Islamic revolution of 1979 that overthrew the shah, the army was rather absent. Logically, it could have been expected to force the shah into exile and to replace him right away by a military government. How did a people without arms manage to say "Allah-Akbar" for two years without precedent in the world, through passive resistance and through strikes, to cause the departure of the shah and the collapse of his army? We have tried to explain analyze the main causes of the shah's fall and the victory of the Islamic revolution; also the efficiency of the charismatic personality of ayatollah Khomeini and the paralysis of the army in view of a military coup d’état in favor of the shah
Amghar, Samir. „Salafis et Ahbâsh : réseaux, organisation, et socialisation d'un nouvel islam militant européen (France, Belgique et Suisse)“. Paris, EHESS, 2010. http://www.theses.fr/2010EHES0078.
Der volle Inhalt der QuelleThe subsiding of the Islamic political movement that emerged from the matrix of the Muslim Brotherhood and Tablighi Jamaat's missionary organization coincides with the rise of the Salafi movement and the AI-Ahbash organization. These two movements appear in the context of a lessening of Islamism’s anti-establishment reach and a fading away of movements of young Muslims. By invoking Islam' s pious ancestors, they hope to use active preaching to reestablish the "real" tradition, in the face of what they perceive as excessive accommodation and even abandonment proposed by the Muslim Brotherhood and Tablighi Jamaat. For the men and women who choose these movements, the religious act (strictly defined) seems to be a strong part of the quest for an identity. Positioning oneself in opposition: this seems to be the slogan that commands the ensemble of their religious behavior. By incarnating self-affirmation in a break with dominant values, Salfism and the AI-Ahbash organization seem to delegitimize the system of Muslim beliefs by proclaiming them to be theologically outside of the law which, consequently, legitimizes contesting the social order than these beliefs symbolize
salmi, Mustafa. „Le mariage juif et le mariage musulman au Maroc entre tradition et modernisation : Approches sociologique et juridique“. Paris 8, 2011. http://octaviana.fr/document/16380849X#?c=0&m=0&s=0&cv=0.
Der volle Inhalt der QuelleThe marriage is studied as a social institution strongly influenced by the religious aspect of it. The general context is one of a secularization process. It is about appreciating the effects of this process on the evolution of marriage. The secularization depends on the membership of both communities, on modernity, and on their different rhythms and to varying degrees of integration. There are many similarities between both communities’ rites and celebrations. It is due to the importance of their common cultural heritage and a multi-secular cohabitation. Modernization translated into a simplification of ceremonies and clothing atires. Marriage is also the object of a legal approach, including the study of divorce and successions. Taking up with Idjtihad, the Moroccan Islam has modernized its codes twice: once in 1957-1958, by promulgating the first Moudawwana, and then in 2004 by reforming it dramatically. This last text is the object of an elaborate analysis which underlines its great advancement, but without losing sight of its limits. The comparison with the takanots by which the rabbinical law adapted the ancient Hebraic law shows a common concern by both religions to translate the evolution of lifestyles into new statutes. Nevertheless, these modifications did not proclaim equality of status between the sexes on the legislative plan. It is because both rights remain attached to standards of religious standards in the name of which rabbis and fouqahas do not take into account all the questioning on the universality of human rights. This work takes into account the renewal of these problems which is inherent to the phase "post-Islamist. " This work leaves more space to some legislative headway and relates on the general debates on "post-modernity" and touches upon more spiritual questions and on the religious aspect
Suleiman, Gabryel Nasser. „Repenser l'Islam libéral européen : sociologie historique d'une philosophie politique ; esquisse d'une islamologie pluridisciplinaire“. Thesis, Aix-Marseille 3, 2011. http://www.theses.fr/2011AIX32105.
Der volle Inhalt der QuelleThe present study has as an aim the question of European liberal Islam. The subject can at first sight appear incongruous for some as well is installed in the public the idea as “Islam” and “liberalism” are two entities not only paradoxical but also of the oxymores ontologically opposed in term not only philosophical but so political. it is true that the subject appears with first extremely complex access to untie so much the profusion of the readings (often) contradictory covered the question with a successive layer with about interpretation.For what relates to me, I acknowledge a certain apprehension in front of a “subject-object”, which all the least can attach you in a permanent way, with a category “Islam” by doing my work one umpteenth vision pro domo, either of integration or multiculturalism. It is trying and paying to reduce any intellectual questioning to subjective concern, soteriologic or political, the risk being inevitable so much the studied problems carts presupposed, the aprioris and interpretations. Failing to locate me in the camp of the heroes of objectivity, I will like to clarify my objective prospects. They are indeed put at the service of an inevitably subjective step but which I hope for most honest intellectually possible. Stakes of research and stakes intellectual being often inextricably dependent. So it is necessary to start from our concern: how to think a “thought of liberal Islam”? Which in east are cultural, epistemological and intellectual interest?
Vernet, Apolline. „L'habitat urbain au Proche-Orient, de la fin de la période byzantine aux premiers temps de l'Islam (VIè-s. - VIIIè s.)“. Thesis, Paris 1, 2018. http://www.theses.fr/2018PA01H044.
Der volle Inhalt der QuelleThe Near East, also known as Bilād al-Shām, underwent major transformations between the 6th and 8th centuries, corresponding with the shift from the Byzantine to the Umayyad period. Archaeological data, associated with recent publications in History, allows one to evaluate the impact that the Islamic conquest had on the urban settlements of the Near East. This thesis offers to analyse urban dwellings as a marker for social transformations between the 6th and 8th centuries. The first part of the thesis gathers archaeological data pertaining to urban transformations and to households in Near East between 6th and 8th c. that allows us to define the particulars of urban dwellings during the period in question. The second part gives a technical analyse of architecture and domestic structures, in addition, the typology highlights different sorts of dwellings standing in urban contexts. The third step of this study aims to underline how urban dwellings can highlight transformations in living-habits. Indeed, the evolution of consumption practices and the variation of activities within dwellings reveal a profound change in habitation strategies among cities between the 6th and the 8th centuries. During a period where there is little textual data that concerns housing, this thesis shows how archaeological data can give us access to the transformations of everyday life from the end of the Byzantine period to the Islamic period. It also gives us new evidence about how urban society transformed after Islamic conquest in the Near East
Helmy, Aboul Wafa Nourane. „L'ordonnancement contextuel des principes d'actions et les choix stratégiques des acteurs politiques : jeu de contraintes, de catégorisation et de pertinence dans le contexte parlementaire : analyse praxéologique des débats parlementaires égyptiens sur l'application de la Shari'a (1982, 1985, 2005)“. Grenoble, 2010. http://www.theses.fr/2010GRENH011.
Der volle Inhalt der QuelleParliamentary debate is an institutional activity with its own practical ends, corresponding to a logic that is specific to some extent and framed by particular procedures which are discursively and procedurally limited. This thesis presents a praxeological analysis of three Egyptian parliamentary debates concerning the implementation of the shari’a. The analysis of these debates enables to show in detail the motivations behind the situated political action of the members of a specific assembly, on a question of religious nature. The activities of parliamentaries are analysed as such with regards to their various constituent elements, their dynamics, their localizations, their boundaries and the way in which they elaborate “what happened”. The thesis also observes how these activities vary as well as how they are linked to one another, how they altenate and how they combine
Rezgui, Hichem. „Contingence de la normalisation comptable pour les banques islamiques entre le légitime et le légal : une étude des convergences comptables des IFAS vers les IAS/IFRS“. Thesis, Paris, CNAM, 2014. http://www.theses.fr/2015CNAM0972.
Der volle Inhalt der QuelleIslamic finance has grown steadily for three decades now. The research question consists inchecking whether the existence of specific standards of financial accounting for Islamicfinancial institutions can be a hindrance to the goal of international accounting harmonization undertaken over the last forty years with the creation of the IASC. A first normative phase of research suggests that accounting values resulting from Islamic moral are incompatible with the accounting values of International Financial Reporting Standards (IAS / IFRS). However, a second descriptive and comparative phase confirms the convergence of Islamic Financial Accounting Standards (IFAS) to IAS / IFRS illustrating a "schizophrenic" behavior of the Islamic accounting standard-setting body (AAOIFI). Indeed, this organization sets up standards in compliance with Islamic jurisprudence for accounting presentation rules but that are converged with IAS / IFRS for valuation rules, while highlighting the "relational communication" of accounting data. To study the factors of this convergence, we take in a third explanatory phase, a dual theoretical approach (neo-institutional sociology and theory of sacred-profane dichotomy) and perform some interviews with members of two operational committees of AAOIFI: the Shariah Board and the Accounting Board (AASB). Thus, the accounting convergence is explained by the mimicry of Islamic banks and Islamic accounting standard-setting body that adopt the same thoughts and behaviors than conventional banks and the International Financial Accounting Standards Board (IASB). Similarly, "professional struggles" between the two operational committees of AAOIFI lead to the domination of the accounting committee members that are more influenced by an "IFRS culture" while directing some decisions of standard-setting process towards greater convergence of IFAS to the IASIFRS.Thus, conflicts between professional jurisdictions with ill-defined borders allow theestablishment of a scale of power and facilitate the conduct of mimetic, coercive andnormative isomorphism
Leroy, Didier. „La résilience islamique au Liban: contribution à l'étude de l'évolution idéologique et structurelle du Hezbollah“. Doctoral thesis, Universite Libre de Bruxelles, 2010. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210071.
Der volle Inhalt der QuelleDoctorat en Sciences politiques et sociales
info:eu-repo/semantics/nonPublished
Hammami, Sadok. „Image et médiation dans la culture arabo-musulmane : genèse, crise et restauration d'un paradigme, essai d'analyse sociologique“. Grenoble 3, 1995. http://www.theses.fr/1995GRE39002.
Der volle Inhalt der QuelleThe subject of this research is the question of image in arabo-silamic culture. It concerned, generally, the modalities of appropriation of media. Consequently, the problem is the analyse of transfer of the technologies of communication according the history of image in this culture and particularly the field of mediation. The research is divided up three part. Firstly, we have defined the theoretical problem. Secondly, we have analysed the historical stature of image on arabo-islamic culture. Finally, we have tried to understand how the arabo-islamic societies negotiated the cultural phenomenon of transfer of media. Our research have be concerned particularly how this process was determined by a historical elements
Madoui, Mohamed. „La crise d'octobre 1988 en Algérie : rupture et mutations“. Paris 1, 1994. http://www.theses.fr/1994PA010268.
Der volle Inhalt der QuelleThe riots which broke out on october 5th 1988 in Algeries, and the following rising-up in other towns of the country showed a real political turning-point in the history of the free Algerian state, right after the failure of FLN state. Then Algeria entered into important reformations in both institutional and political fields. The adoption of a new constitution ratified by referendum on february 23rd 1989 hold the end of the single party and the birth of multipartism. On june 12th 1990, the first democratic vote took place: FIS won on a spectacular way in towns. One year after, it also won parliamentary elections and was therefore to assume power but military intervention stopped the democratic process and banned the fis party. Since that date, political violence has been spread out all over the country. How did Algeria come into such a situation ? Which are the political, economic and social prospects in a country moving between islamistic tentations and democratic willings ?
Labdaoui, Abdellah. „Les nouveaux intellectuels arabes“. Grenoble 2, 1991. http://www.theses.fr/1991GRE21022.
Der volle Inhalt der QuelleThe secularisation of the arab thought is a project born from the national volon tarism of modernisation and the exemplarity of the occident. This double patronage prompt the social scientist to make a double "detour" because the islamic medieval and the occidental intellectuals are constituent of the memory of the secularist arab intellectual. The investigation allows to find a response to this question: why the secularist intellectulism didn't come out in the arab islamic culture?. The case of the egyptians and their strategys for to put the arab political culture in the century allow to note how it's a opposition individual-collectivity. The rest of this dissertation is dedicated to analyse three secularist strategys through the production of m. A. Jabri, mr. Mermissi and a. Laroui. Allof them are faced with the oroblem of changing and each of them get his own way to formulate the arab political culture. The comparatism that we use during the conclusion permit us to examine each individuality upon his singularity and to understand the originality of the thougt processes of each of here studied actors in accordance to the historical context and the inhertance
Sakhi, Montassir. „L’État et la révolution : discours et contre-discours du jihad : Irak, Syrie, France“. Electronic Thesis or Diss., Paris 8, 2020. http://www.theses.fr/2020PA080053.
Der volle Inhalt der QuelleBased on three contemporary political sequences (anti-terrorism in France, the Syrian revolution, and the territorialized government of the Islamic State), this thesis aims on providing answers to the two following questions: what is jihad the name of? What does it produce per se and through the measures that are opposed to its deployment? In other words, the exploration of the theological-political discourse is conducted through the words of the people and in close connection with the renewal of sovereignty through antiterrorist measures. The defended thesis is based on fieldworks in France, Iraq, Morocco, and on the Turkish-Syrian borders, both among those who emigrated to the Islamic State (ISIS) and within the population that experienced the rise of its territorialized government starting in 2014. A first approach to the theological-political Islamic practice intends to demonstrate the refoundation of state apparatus through an interpretation of religious discourse, at a time of unprecedented colonial brutalization of the Iraqi society. This first approach is coupled with an inquiry of the Syrian Revolution whose utopian dimension, while proceeding from the same Islamic tradition, is however notably different from the rationality of the state and its national discourse. A society of counter-conduct was indeed founded, which affirmation is then fully critical of the modern mechanisms of territorial government (school, prison, police, border management, etc.). In other words, the thesis aims at shedding light on a sequence both spatially (Irak and Syria) and historically defined (2011-2017): it will highlight the variety and deepness of multiple collective experiments, in connection with their respective connection to the state, revolution and war
Bayramzadeh, Kamal. „Une étude sur la sociologie politique des relations internationales : les enjeux principaux des relations entre l'Iran et l'Europe de 1979 à juillet 2003 : une relation ambiguë“. Paris, EHESS, 2003. http://www.theses.fr/2003EHES0063.
Der volle Inhalt der QuelleThe principal object of this thesis is to demonstrate the relationship between Iran and Europe since the Change of Iran's political system in 1979. First of all, we will explain Iran's relationship with three important european countries, that is France, Germany and England, during the war between Iran-Iraq. This followes the period between 1979 and 1992, when there was no relationship between Iran and the European Union. Next, we explain the development of the relationship between Iran and the E. U. From 1992 until 2003, taking in to accont the critical and global dialogue between these two protagonists and underlining the importance to Iran of the conditions laid down by Europe : respect for human rights, etc. In effect, the coming to power of an islamic regime has completely changed the political orientation of Iran's foreign policy. The domination of idealogical criteria, resulting in an islamic slant to international policy, has caused a major upheaval in relations between Iran and Europe, as well as the United States of America. The result has been the isolation of Iran on the international political landscape. But because of a divergence in views between the USA and Europe in matters of international policy, Iran has tried to exploit this situation in order to develop its relationship with the E. U. Since 1992 despite the U. S. A. Remaining hostil to this development. On the other hand, because of Europe's strategic need for Iran, the E. U. , has resisted americain pressure to end the critical dialogue (from 1992 to 1997) and the global dialogue (from 1998 until now) with the iranian gouvernment. Despite a tense and contradictory relations between Teheran and certain european nations during the Iran-Iraq war, the normalisation of Iran's diplomatic relationship, during the time of the Rafsanjani and Khatami gouverments, with Europe was the only option for the iranian administration if a provisional solution to the deep crisis in Iran's political, economic and social life was to be found. Neverthless, the recent agreement (2003) between Europe and U. S. A. , on the subject of Iran's atomic ambitions, has demonstrated that Iran can no longer use diverging between these two worlds powers as an answer to its internal and external problems. This is why, since 2003, the relationship between Iran and Europe has entered a new phase
Abou, Zahab Mariam. „Sociologie politique de l'islam militant pakistanais contemporain“. Paris, Institut d'études politiques, 2011. http://www.theses.fr/2011IEPP0022.
Der volle Inhalt der QuelleOur research deals with Islamist groups which emerged in the 1980s and the 1990s in Pakistan, and particularly groups implicated in thez Sunni-Shia sectarian conflict. We assume that religion is only a pretext and that the conflict is the result of socio-economic tensions and of the rivalry between social groups competing for power at the local level. The security approach often dominant which highlights the instrumentalization of radical groups by the Pakistani State ignores the dynamics of a very complex society as well as the ideological framework and the historical continuity into which these groups inscribe themselves. We analyzed the dynamics and the causes of the violence through a study of the Sipah-e Sahaba Pakistan (SSP), a Sunni extremist group, in the context of Jhang (Punjab) using a framework borrowed from the social movement theory. This approach enabled us to build, from the Jhang paradigm, a model applicable to social dynamics in Pakistan. This model was applied to other movements : Shia groups, Pakistani taliban in the Tribal areas, Salafi groups and Afghan taliban
Slama, Khaled. „Le répertoire musical sérieux ou religieux (Maluf al-Jidd ou Kalam al-Jidd) en Tunisie : analyse technique et approche sociologique“. Paris 4, 1999. http://www.theses.fr/1998PA040220.
Der volle Inhalt der QuelleLacroix, Stéphane. „Les champs de la discorde : une sociologie politique de l'islamisme en Arabie Saoudite (1954-2005)“. Paris, Institut d'études politiques, 2007. http://www.theses.fr/2007IEPP0061.
Der volle Inhalt der QuelleThis thesis is the result of a dual ambition : first, my aim was to write, on the basis of primary sources, a history that had never been written, that of islamism in Saudi Arabia since the symbolic date of 1954, which marked the beginning of the Muslim Brotherhood’s exodus to Saudi Arabia. Second, I have tried, using political science’s toolbox, to produce an analytical framework capable of accounting for the evolutions which this islamism has gone through from the days of its emergence to the current period. To this aim, I have drawn inspiration from the sociology of social movements, while relying on the paradigm of social differentiation put forward by Pierre Bourdieu and Michel Dobry. I have therefore distinguished between three phases that have marked the development of the Sahwa, i. E. The main entity within the Saudi “islamist family”, and which correspond to the three parts of this study: a pre-mobilization phase (1954-1985), characterized by the predominance of sectorial logics, and during which the Sahwa builds its ideology and interpretation frames, on the one hand, and its mobilizing structures, on the other hand; a mobilization phase (1985-1995), during which sectorial boundaries fade, letting the Sahwa, now transfigured as a contentious movement, gain unity, which leads to a political crisis; and a “post-islamist” demobilization phase (1995-2005), marked by the decline of contention and the return to sectorial logics
Rum, Bianca <1992>. „L'associazionismo musulmano in Italia tra mimetismo istituzionale e problematiche di trasparenza. L'istituto della fondazione come possibile risposta alle esigenze delle comunità islamiche“. Master's Degree Thesis, Università Ca' Foscari Venezia, 2018. http://hdl.handle.net/10579/12988.
Der volle Inhalt der QuelleJabiera, Abdalla. „Controverses autour de la notion de liberté : la France et "l'affaire du foulard". Sociologie de philosophies politiques ordinaires“. Thesis, Besançon, 2011. http://www.theses.fr/2011BESA1023.
Der volle Inhalt der QuelleAt the end of the 80s, three girls of Moslem origin were excluded from their middle school because they refused to remove their veil in class. This «news item» would have been able to pass unnoticed, had not it been spread in a spectacular way over the media scene. The reasons called to justify this craze like are the will to make respect the principle of secularism within the republican school. But, very fast, the debate took other proportions with the intervention of many intellectuals who thought that behind the scarf hides the submission of the woman, if it is not a will posted by «communitarism» even of « religious fundamentalism ».Then, the nation would be in danger and we can understand that the question of the scarf bounces in 1994, with this time a determination on behalf of laic activists to put in check the current law, formulated by the Council of State in crystal clear terms: the bearing of a religious sign by the pupils does not constitute in itself a motive for exclusion, except in cases of «ostentatious and claiming bearing» . But in a movement of eternal return, the bearing of the scarf reappears brutally in 2003, politicizes, and ends with the promulgation in March, 2004 of a law forbidding the wearing of the veil in public institutions. In fact, this evolution highlighted an essential aspect: the fear of the «immigrants» and the Islam become too visible. It also allowed to set secularism against the freedom of religion. Our work consists in understanding how we managed to make paradoxical these two fundamental principles on which the notion of democracy in French Republic, among others, rests. This interrogation is all the more justifiable since the debate around the scarf had explicitly ignored the point of view of the veiled women, so passing next to the various meanings which this end of fabric could contain. Actually, if the objective of our research is to examine closely the position of those who intervened for the ban on the scarf in the school space, it is also a question of giving the floor to these women who have not been established. So, our first questions are: how do they live their buckle ? What sense do they give to the wearing of the veil ? What glance do they throw on a debate which seems to question their confessional freedom of expression ? These questions are on the base of our research
Lo, Sardo Sébastien. „S'identifier, se matérialiser et se penser Hausa: anthropologie des dynamiques urbaines et islamiques au Niger“. Doctoral thesis, Universite Libre de Bruxelles, 2010. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210119.
Der volle Inhalt der QuelleNotre approche est une ethnographie attentive aux dynamiques de matérialisation des identités, aux pratiques et aux objets par lesquels les personnes et les communautés qui se revendiquent « hausa » rendent effective une telle affirmation.
Il s’agit également d’interroger, dans leur rapport aux dynamiques de l’identité, les flux migratoires, commerciaux et médiatiques qui traversent les espaces urbains et ruraux du Sahel nigérien.
Notre recherche vise à saisir la dynamique d’hausaisation (expansion de la langue hausa et des pratiques perçues comme hausa) qui marque les paysages identitaires du Niger. Cette dynamique est analysée au travers des stratégies de reconversion identitaire de migrants touaregs, le plus souvent de basse classe, implantés dans les villes de Sud. Elle est également illustrée par le peuplement de l’un des quartiers périphériques de Niamey. Cet espace présente, en effet, la caractéristique d’être pris dans une dynamique d’hausaisation qui soit à la fois bien avancée et relativement récente.
Enfin, ces dynamiques sont analysées par le prisme du « réveil islamique » qui, depuis la fin des années 1970, marque le pays Hausa. Il s’agit notamment de montrer comment ce réveil islamique est fonction de la place occupée par le kasar hausa au sein des géographies globales de l’islam contemporain.
Doctorat en Sciences politiques et sociales
info:eu-repo/semantics/nonPublished
Blom, Amélie. „La violence d’Etat en partage : le Pakistan et la privatisation de la guerre au Cachemire (1947-2007)“. Thesis, Paris, Institut d'études politiques, 2018. http://www.theses.fr/2018IEPP0042.
Der volle Inhalt der QuelleThis thesis makes the case for a contextualized approach to jihadist violence. From an analysis of politico-religious movements based in Pakistan and engaged in an armed struggle in the disputed territory of Kashmir, it investigates the conditions – related to the historical, political and social context – that can explain this particular form of political radicalization. The argumentation rests on a large analytical spectrum, in terms of timeframe, disciplinary fields and empirical focus. The first hypothesis, of a methodological nature, is that the complexity of the process should be apprehended through an approach mixing the historical sociology of the state and the political sociology of mobilisation. Jihadist movements are indeed understood as being part of a long-term “state-authorized privatization of extra-territorial violence”, a practice that proves to be a structural property of the trajectory of the Pakistani state since 1947. The second hypothesis, based places the focus on the perspective of the army, the militias, and the recruits so as the highlight the ambivalent nature of the relations between these different actors. Links between the military and the militias vary from ideological agreement to “collusive transactions” to conflict. Relations between combatants and armed groups are not stable either. The lack of transitivity between different phases of radicalisation (recruitment, training, self-sacrificial violence) suggests that at each step, the narratives and emotions mobilized by entrepreneurs of violence can clash with those that actually mobilize recruits. Hence the importance of bridging the processual approach of militancy with emotions studies
Vigneri, Francesco. „Flussi migratori e processi interculturali nelle zone di confine : dinamiche comunicative e prassi di riconoscimento a Lampedusa e in Sicilia (2011-2014)“. Thesis, Strasbourg, 2016. http://www.theses.fr/2016STRAG002.
Der volle Inhalt der QuelleThe research aims at observing and analysing both the explicit and the implicit dynamics that characterise the communicative interactions between migrants who reach Europe through the central Mediterranean route and the security and humanitarian players working at its maritime borders. The study focuses on the island of Lampedusa and Sicily where much of the fieldwork has been carried out over three significant periods of Europe’s recent migration history: in 2011, in the aftermath of the Arab uprisings, in 2013, at the time of the 3 October migrant shipwreck, in 2014, during the search and rescue operation Mare Nostrum. The purpose is to capture and take into account the specific characteristics of each context as well as their closely intertwined combination with wider factors – immigration policies, the role of the media, the general perception of migration, etc. – which influence the communicative behaviours of the subjects observed and the ways they interact with each other
Il presente lavoro si pone l’obiettivo di osservare le interazioni tra i migranti da un lato, e gli operatori dell’accoglienza e della sicurezza dall’altro, nelle zonedi confine esposte ai flussi migratori, e nello specifico l’isola di Lampedusa e la Sicilia tra il 2011 e il 2014; di analizzarne le dinamiche comunicative col supporto di riferimenti teorico-letterari e di rilevazioni precedentemente prodotte in analoghi contesti di studio; di proporre, infine, delle riflessioni sui principali elementi individuatinell’osservazione del fenomeno, cercando di contribuire allo sviluppo di un percorso d’indagine che l’attuale declinarsi del fenomeno migratorio ha imposto al dibattito sociologico, e soprattutto di proporre spunti di riflessione e approfondimento rispetto a una narrazione che, nonostante la complessità del tema, risulta spesso troppo semplicistica osensazionalistica, e funzionale al tornaconto mediatico e politico
Quesnay, Arthur. „Ordres partisans, politiques identitaires et production du social : le cas de Kirkouk, Irak (2003 - 2018)“. Thesis, Paris 1, 2019. http://www.theses.fr/2019PA01D009.
Der volle Inhalt der QuelleRegularly described as the result of an identity conflict triggered by external interventions, the Iraqi civil war is first and foremost the result of intense partisan competition. Through an investigation conducted from 2010 to 2017 in the Kirkuk governorate, this thesis demonstrates how Iraqi parties penetrate the state and produce society. In particular, my work questions how parties capture the state resources that enable them to implement demographic engineering policies, violence being also a central modality of action in the political game. As a result, a new identity hierarchy is emerging that is changing the socio-economic structures and daily lives of the population. From 2011, the inequalities resulting from these transformations will encourage unanimous (and not sectarian) protests, but violence ultimately prohibits the development of this movement and the marginalization of Sunni Arabs will ultimately facilitate the emergence of the Islamic State. Between 2014 and 2017, the war against lS further radicalizes the political projects of all political parties, but paradoxically leads to a strengthening of the State, which returns through a devolution of power in favor of militias and, in October 2017, manages to take Kirkuk back from the Iraqi Kurdish parties
Conti, Bartolomeo. „L'émergence de l'Islam dans l'espace public italien : les leaders muslumans entre intégration et intégrisme“. Paris, EHESS, 2011. http://www.theses.fr/2011EHES0066.
Der volle Inhalt der QuelleUntil the 1990s, the religious features of Italian Muslims were generally confined to the private sphere, as a result of the feeling shared by the overwhelming majority of migrants that their presence in the country was merely temporary, and that they will soon be returning to their home country or moving on to northern Europe. Only in the wake of the reconfiguration of the family structure, it became clearer to migrants (but also to native Italians) that they were there to stay, and that their presence was bound to inflict changes on the Italian society as weIl as the Muslims themselves. This is principally why, as of the 90s, some Muslims living in Italy started to assert their religion publicly, either by making official claims to public institutions and more generally to the Italian society as a whole, or by the simple fact that they constituted the root of reflection, debate and confrontation, or rather by flagging their exclusion from power, which is defined as the "making of memory and the prerogative of naming", the "definition of space and time" and the "control over and management of economic, administrative and symbolic resources". This work aims at describing and analysing this process and, by implication, the changes that Italian Islam has undergone over the past decade, as weIl as the conflicts that the public affirmation of Islam has inevitably triggered
Chaïb, Yassine. „L'Islam et la mort en France : introduction à une recherche sur l'Islam en France : les rapatriements de dépouilles mortelles entre la France et la Tunisie“. Aix-Marseille 3, 1992. http://www.theses.fr/1992AIX32036.
Der volle Inhalt der QuelleMazzoli-Guintard, Christine. „La ville d'al-andalus, esquisse d'un fait urbain : (etude d'histoire et d'archeologie a partir des sources arabes)“. Caen, 1992. http://www.theses.fr/1992CAEN1108.
Der volle Inhalt der QuelleMahmoud, Manal Ali. „Les discours sur le port du voile dans la Presse française et la construction d’un débat public contradictoire en France“. Thesis, Aix-Marseille, 2013. http://www.theses.fr/2013AIXM3024.
Der volle Inhalt der QuelleIn this thesis which would be classified under the sociology of consciousness we focus on the study of the common mainline discourse regarding the Muslim women dress behavior of the veil. Our methodology is based on the speech discourse analysis of : firstly the speech discourse of the socials actors directly involved in this behavior; i.e. the young girls concerned with wearing the veil, most of which already do, or would like to wear it. The secondly is the speech and language used by the printed press in regards to this issue. Our work is primarily based on Boltanski's theory of the interviews analyzing, and on Habermas's work on the speech analyzing of the press.The studying of our research, the veil, walked us to examine the literature on the sociology of journalism and to link between the journalistic communication and those theoretical subjects concerned with the “public space” by tracing the media hype and the politicizing connected with this issue. We also addressed the veil wearing as a customs and dress-code issue. Therefore, and to better understand it, we gave the stage to those directly involved with this practice through individual interviews.This work was carried out in a multi-methodological perspective; whereby we made two types of analysis : The first is a discursive analysis, which allowed us to illustrate the journalistic procedures used in dealing with the issue of the veil amongst a sample of press outlets we choose (Le Figaro, Le Monde, Libération and L'Express). The second is an objective analysis that led us to understand the feelings, the "coexistence" and the "will" of those individuals who have decided or who want "to wear the veil."
Lavoie, Bertrand. „La foi musulmane et la laïcité en France et au Québec, entre régulation publique et négociation quotidienne“. Thesis, Paris 2, 2017. http://www.theses.fr/2017PA020019.
Der volle Inhalt der QuelleThe overall goal of the dissertation is to analyze the relation to religious norms and state law regarding the question of the wearing of muslim religious symbols. This socio-legal research follows results from 50 interviews done with persons who wear muslim religious symbols and work (or consider working) at the same time for the french and quebec states. The two legal contexts shows dissension regarding the regulation of religious symbols in public institutions. Empirical results shows different strategies of action and interpretation of state and religious norms, a human legal agency, where the rational autonony of the weaerer is the central element in the relation to norms
Hirtzlin-Pinçon, Olivier. „L'influence de la situation géopolitique au Moyen-Orient sur la génération des accords israélo-arabes depuis "Camp David I" : la frontière d'Israël“. Phd thesis, Université des Sciences Sociales - Toulouse I, 2008. http://tel.archives-ouvertes.fr/tel-00300769.
Der volle Inhalt der QuelleCrosset, Valentine. „Être visible sur et par internet : le cas de l'État islamique“. Thesis, 2020. http://hdl.handle.net/1866/24778.
Der volle Inhalt der QuelleThis thesis focuses on the visibility of extremist groups on the internet. While several studies have focused on describing the different uses of digital technologies by radical groups and the way the internet would operate as a catalyst for radicalization, few studies have sought to analyze the constitutive relationship between the technical apparatus and the militant extremist. The objective of the thesis is to renew the visibility model of groups classified as extremists, taking into account the mutual reconfigurations between digital platforms and the militant groups. At a theoretical level, our study is situated at the intersection of actor-network theory (ANT), software studies and Lucy Suchman’s work (2007) on the dynamic reconfiguration of mutual and permanent relationships between humans and machines. Based on the case study of the Islamic State, this analysis, lasting one and a half years, was anchored in data from an ethnographic research field. The survey consists of non-participant observation of several digital platforms exploited by the jihadist group, online archiving and analysis of online traces, as well as a documentary corpus. Our results contribute to better understanding how groups qualified as extremist develop their visibility on digital platforms, by emphasizing that it is relational, technical and conflictual. First of all, our study demonstrates the evolution to a more complex development of the resources used to obtain visibility. The online visibility of the Islamic state requires a vast network of actors, such as media specialists, activists, cybersecurity specialists and botnets. For this reason, offline and online, decentralized and centralized processes are combined. The analysis of their daily practices shows that the work of Islamic state militants to obtain visibility strive at amplification and abundance of their information flow. Their goal is to inundate social media platforms with their contents, conducting a “media war”. Furthermore, the results obtained suggest that developing visibility is complex due to a series of constraints and enemy forces that thwart the Islamic State project, such as moderation of contents as an example. At the same time, our study shows that the presence of this type of users has resulted in the redesign of the regulation of these technologies, making them more restrictive. Finally, the results reveal that the Islamic state militants are actively working to put in place resistance tactics in order to limit the negative effects of that moderation. In a second step, the thesis focuses on the forms of visibility evolving from this technical mediation between activists and digital platforms. We suggest the concept of technical visibility to highlight the online visibility of political opinions. This type of visibility is based on the deployments of a technical rationality. Therein the creation of visibility becomes a specialized activity using the technical as well as mechanized dimensions of digital technologies, each with their own mode of normativity. If technical visibility gives users the possibility to develop their visibility, the thesis expresses certain reservations as to the real value of this “ faire-voir ”. It shows that this type of technical visibility, due to its characteristic quest for efficiency and abundance of information, generalizes bulk, aggressive, or deceptive activity. This results in new forms of domination and asymmetry. We therefore argue that it could jeopardize democracy.
Bérubé, Maxime. „D’al-Qaïda à État islamique : vers une typologie du discours d’influence illustrant la diversité de l’offre jihadiste“. Thèse, 2018. http://hdl.handle.net/1866/21703.
Der volle Inhalt der QuelleFadil, Mohamed. „Un groupe religieux à l’épreuve du parti politique Sécularisation de l’islamisme au Maroc : mouvement de l’unicité et de la réforme-Parti de la justice et du développement (1996-2011)“. Thèse, 2014. http://hdl.handle.net/1866/11437.
Der volle Inhalt der QuelleÀ travers le monde islamique, une famille de partis politiques que l’on appelle à tort ou à raison « les partis islamistes modérés » enregistre des résultats électoraux exceptionnels chaque fois qu’un de ses membres participe à un scrutin qui comporte un minimum de transparence, notamment en Turquie, au Maroc et en Palestine. Les premières participations des islamistes aux élections des pays du Printemps arabe confirment davantage cette règle, comme l’illustrent les cas de l’Égypte et de la Tunisie. Sur le plan académique, ce contexte laisse émerger une importante hypothèse. L’évolution de bon nombre d’organisations islamistes en partis politiques qui participent activement à la vie publique de leurs pays serait l’indice d’une sécularisation de ces organisations, animée par une sincère conversion à la démocratie. Cette hypothétique tendance à la sécularisation et la conversion à la démocratie de l’islamisme ferait penser à une expérience remarquablement similaire, que l’on trouve dans le monde chrétien occidental, soit, l’évolution théorique et organisationnelle du christianisme politique qui a donné naissance, en réponse à un long parcours de révisions intellectuelles, à ce que l’on appelle aujourd’hui « la démocratie chrétienne ». L’islamisme modéré serait-il en train d’évoluer vers une sécularisation et une conversion à la démocratie selon un mode similaire à celui qui a donné naissance aux partis démocrates-chrétiens en Occident? Il est question dans cette thèse, préparée en cotutelle entre l’Université de Montréal au Canada et l’École Pratique des hautes études Paris-Sorbonne en France, de vérifier l’hypothèse susmentionnée dans un contexte bien précis. Notre recherche se limite ainsi à l’étude d’un groupe déterminé du paysage islamiste du Maroc (Parti de la justice et du développement [PJD] et son mouvement de prédication religieuse Mouvement de l’unicité et de la réforme [MUR]). Cette recherche s’étend de 1996, date de naissance du PJD à 2011, date de son accession au pouvoir au Maroc. Par ailleurs, la reconstitution et l’analyse sociohistorique proposées dans cette recherche remontent en 1969, date de naissance du Mouvement de la jeunesse islamique qui incarne la matrice du groupe à l’étude. La recherche pose des questions bien précises portant très particulièrement sur le devenir du groupe religieux à l’épreuve du parti politique et, par-delà, celle du devenir du religieux à l’épreuve du politique au sein des modes de penser et d’agir de ce groupe. Pour ce faire, notre recherche adopte un cadre interdisciplinaire conjuguant des approches émanant de la sociologie politique et religieuse et d’autres sciences sociales comme l’histoire et les sciences politiques. Son corpus d’analyse est le fruit d’un travail de terrain effectué lors de plusieurs séjours de recherche effectués au Maroc entre 2008 et 2014. Séjours qui nous ont permis de reconstituer la trame des évènements, d’amasser la documentation nécessaire au sein du PJD/MUR, de rencontrer et de mener des entretiens avec des leaders et des idéologues les plus influents de son parcours idéologique et organisationnel.
Throughout the Islamic world, a political family composed of what are rightly or wrongly named “moderate Islamist parties” obtains exceptional results whenever one of its members participates in an election that is minimally transparent (for instance in Turkey, Morocco, Palestine and Egypt). This rule is confirmed by the initial involvements of Islamists in the Arab Spring (in Egypt and Tunisia for example). Academically, in this context an important hypothesis emerges according to which the evolution of many Islamist organizations into political parties that actively participate in the public life of their countries would indicate that these organizations are undergoing a process of secularization motivated by a sincere conversion to democracy. Islamism’s hypothetical tendency towards secularization and conversion to democracy seems reminiscent of a remarkably similar experience in the Christian West, namely the theoretical and organizational evolution of political Christianity, which gave birth to what is known today as “Christian democracy”, in response to a long series of intellectual revisions. Might moderate Islamism be secularized and converted into democracy in a mode similar to that which gave birth to Christian Democrat parties in the West? In this thesis, prepared under joint supervision between the University of Montreal in Canada and the Ecole Pratique des Hautes Etudes Paris-Sorbonne in France, the aforementioned hypothesis is verified in a very specific context. The scope of the study is limited to examining a particular group within the Moroccan Islamist landscape—the Parti de la justice et du développement (PJD), as well as its sister outfit devoted to religious predication, the Mouvement de l’unicité et de la réforme (MUR). This period under consideration ranges from the birth of the PJD in 1996 to its coming to power in 2011. Moreover, the reconstitution and the socio-historical analysis proposed in this study begin in 1969 with the birth of the Mouvement de la jeunesse islamique, from which the group being examined evolved. The study asks very specific questions concerning the fate of the religious movement in response to the challenges of the political party. Further still, it examines the challenging relation of religion and politics in the group’s actual modes of thinking and acting. With this purpose in mind, the study adopts an interdisciplinary framework combining approaches that stem from political and religious sociology as well as other social sciences, such as history and political science. Its analytical corpus is the product of fieldwork research being done during numerous trips to Morocco from 2008 to 2014. These trips made it possible to reconstitute a timeline of events and to gather necessary documentation from the PJD/MUR. It also provided the opportunity to meet and interview leaders and ideologues that are most influential in the ideological and organizational evolution of the movement.
على امتداد العالم الإسلامي، ما فتئت هذه العائلة من الأحزاب التي ندعوها عن خطئ أو عن صواب بالأحزاب الإسلامية المعتدلة تحقق، فيما يشبه القاعدة، نتائج مميزة متى ما شارك أحد ممثليها في انتخابات تضمن الحد الأدنى من النزاهة و الشفافية (حالة تركيا، المغرب، الأردن، فلسطين، مصر…). هذه القاعدة ستؤكدها المشاركات الانتخابية الأولى لإسلاميي بلدان الربيع العربي (حالتا تونس و مصر). على المستوى الأكاديمي سيسمح سياق اكتساح الأحزاب الإسلامية للانتخابات البرلمانية في بلدان العالم الإسلامي بانبثاق فرضية مهمة يتجلى مضمونها في كون إعادة انتظام عدد كبير من التنظيمات الإسلامية في أحزاب سياسية تشارك بفاعلية كبيرة في العملية السياسية ببلدانها ربما يشكل مؤشرا على خضوع هذه التنظيمات لعملية دهرنة (sécularisation) معززة باعتناق حقيقي للديمقراطية. فرضية دهرنة الحركة الإسلامية و اعتناقها للديمقراطية هذه تدعو لاستحضار تجربة مماثلة على نحو كبير لولا أن أطوارها جرت بالعالم المسيحي الغربي. يتعلق الأمر بالتطور النظري و التنظيمي لعدد من تيارات المسيحية السياسية، تطور سمح بعد مسار طويل من المراجعات الفكرية بتشكل ما نسميه اليوم بتيار الديمقراطية المسيحية بالغرب. هل تكون إذن أحزاب الحركة الإسلامية المعتدلة بصدد تكرار نفس المسار الدي سمح بتشكل الأحزاب الديمقراطية المسيحية بالغرب، لكن بدار الإسلام هذه المرة؟ تسعى هذه الاطروحة المعدة وفق برنامج مشترك (cotutelle) بين جامعة مونتريال بكندا و المدرسة التطبيقية للدراسات العليا باريس-السوربون بفرنسا إلى اختبار الفرضية المذكورة في سياق محدد للغاية إذ تكتفي بدراسة تنظيم إسلامي محدد من ضمن المجال الواسع للحركة الإسلامية بالمغرب (حزب العدالة و التنمية و حركته الدعوية و الدينية حركة التوحيد و الإصلاح) في فترة محددة تتراوح ما بين لحظة ميلاد الحزب سنة 1996 و لحظة وصوله للمسؤولية الحكومية سنة 2011 وفق عمق تاريخي يمتد لسنة 1969 التي تشكل لحظة ميلاد حركة الشبيبة الإسلامية باعتبارها الحركة الأم للتنظيم المدروس. في إطار هذه الدراسة، تثير الأطروحة أسئلة محددة تتعلق بمستقبل الحركة الدينية أمام اختبار الحزب السياسي و بالتالي بمستقبل الديني في مواجهة اكتساح السياسي على مستوى خطاب و ممارسة الحزب و الحركة. لتحقيق هذا الهدف تتبنى هذه الدراسة إطارا بين-مناهجيا (interdisciplinaire) يدمج مقاربات تنتمي لعلم الاجتماع الديني و السياسي بالإضافة لعلوم اجتماعية أخرى كالتاريخ و العلوم السياسية. يتشكل المتن البحثي لهذه الأطروحة من نتائج دراسات ميدانية قمنا بإنجازها بين سنتي 2008 و 2012 بالمغرب. من خلال هذه الدراسات الميدانية، قمنا بإعادة تجميع و تركيب تاريخ و أدبيات التنظيم المدروس و لقاء و محاورة القادة و المنظرين الأكثر تأثيرا في مساره النظري و التنظيمي. كلمات مفاتيح: إسلام، حركات إسلامية، إسلام سياسي، ما بعد الإسلام السياسي، ديمقراطية مسيحية، دهرنة، مغرب، شبيبة إسلامية، توحيد و إصلاح، عدالة و تنمية، ملكية، دولة إسلامية، ديمقراطية.
Koné, Ousmane. „La controverse autour du code des personnes et de la famille au Mali : enjeux et stratégies des acteurs“. Thèse, 2015. http://hdl.handle.net/1866/13576.
Der volle Inhalt der QuelleThe objective of this thesis is to analyze and understand the dynamics surrounding the controversy following the adoption of the Code of Persons and Family in Mali in 2009. It is particularly interested by the main issues, that is to say, the questions at the root of this controversy and the strategies implemented by different social actors (Islamic organizations and their allies, on the one hand, and women's organizations and theirs, on the other) in order to influence the process. In addition to the “why” and the “how” of this controversy, our research focuses on the understanding of the process assessment made by the actors involved, the feeling that animates them at the end of this long process, their appreciation of their experience, and their vision of the future. To investigate this issue, we have chosen collective action protest's approach, which inspired both theories of collective action, and those of social movements and protest dynamic. In order to analyze the stakes of this controversy, the strategies used by the actors and their assessment of the process, we opted for a qualitative approach. In addition to the gray literature, newspaper articles, audio and audiovisual materials on the subject, our field work during four months in the Malian capital has allowed us to make several interviews with the actors involved in this process. Stretching from 1996 to 2011, namely for sixteen years, the redaction of the Persons and Family Law in Mali was a long, complex, unusual and controversial process. Our research findings reveal that several issues, notably those social, were at the heart of this controversy: "duty obedience" of the wife to her husband, legalization of religious marriage, gender "equality" with regard to inheritance, and recognition of the illegitimate child were the questions that have generated the most debate. If during the whole process, questions related to gender equality, respect for women and children’s rights were the arguments defended by women's organizations and their allies, those relating to the respect of religious (Islamic), societal or sociocultural values of Mali were, on the contrary, put forward by Islamic’s organizations and their allies. Thus, if the discourse of women's organizations focused mainly on the "respect of gender equality" in accordance with international commitments signed by Mali, the discourse of Islamic organizations has, however, focused on the "respect of Islamic and socio-cultural values" of Mali. As for communication channels, women's CSOs have focused on traditional channels like press, radio, conferences, among others. Islamic CSOs have also used these channels, but they have distinguished themselves from women's CSOs by using also sermons. Generally organized in mosques and other spaces designated for that purpose, these sermons have consecrated the victory of Islamic CSOs. Islamic radios have also played an important role in the transmission of their messages. Concerning the strategies of action, the collective action that changed the situation in favor of the Islamic OSCs (resending the code for a second reading, inclusion of their ideas) was the meeting of August 22nd, 2009 in Bamako, preceded by protest marches in the national capital and all regional capitals of the country. As for women's CSOs, they have only carried out some classic (or usual) actions like petitions, advocacy-lobbying, conferences and debates, to the point that some observers spoke of "inaction strategy" on their part. The analysis also revealed the use of unusual strategies of threats and intimidation by some actors of Islamic camp towards to the supporters of the code. If each group of actors has formed alliances with local actors, women's CSOs are the only ones to recognize alliances with external actors. Today, if most members of Islamic CSOs don't hide their satisfaction with their "victory" and present themselves like "savior of the Malian nation", most members of women CSOs, meanwhile, say that they are very "disappointed" and "indignant" against the adoption of the current code. They don’t understand why from a "progressive code ", Mali ended up with a "retrograde and discriminatory code" towards women. The thesis confirms the difficult reconciliation of customary law, Islamic law and modern law, but it also suggests the idea that the law remains an expression of power relations and domination. Finally, our research confirms the now unavoidable influence of religious actors on the public policy making process in Mali.