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Artykuły w czasopismach na temat "Islam et société – France"
Hervieu-Léger, Danièle. "Le miroir de l'islam en France". Vingtième Siècle. Revue d'histoire 66, nr 2 (1.04.2000): 79–90. http://dx.doi.org/10.3917/ving.p2000.66n1.0079.
Pełny tekst źródłaAmiraux, Valérie. "De l’Empire à la République : à propos de l’« islam de France »". Cahiers de recherche sociologique, nr 46 (4.05.2011): 45–60. http://dx.doi.org/10.7202/1002507ar.
Pełny tekst źródłaCôté-Boucher, Karine, i Ratiba Hadj-Moussa. "Malaise identitaire : islam, laïcité et logique préventive en France et au Québec". Cahiers de recherche sociologique, nr 46 (4.05.2011): 61–77. http://dx.doi.org/10.7202/1002508ar.
Pełny tekst źródłaMballo, Ramatoulaye, i Carine Bourget. "Comment peut-on être française et musulmane ? Lallab face à l’identité nationale". French Cultural Studies 29, nr 3 (5.07.2018): 254–64. http://dx.doi.org/10.1177/0957155818774482.
Pełny tekst źródłaPeter, Frank. "Rationalités du pouvoir et incorporation de l’islam : une comparaison anglo-française". Sociologie et sociétés 38, nr 1 (13.10.2006): 183–212. http://dx.doi.org/10.7202/013714ar.
Pełny tekst źródłaMossière, Géraldine. "Passer et retravailler la frontière... Des converties à l’islam en France et au Québec : jeux et enjeux de médiation et de différenciation". Sociologie et sociétés 42, nr 1 (15.06.2010): 245–70. http://dx.doi.org/10.7202/043965ar.
Pełny tekst źródłaLarangé, Daniel S. "(Im)pudeur et (im)pudiCité dans le discours afropéen : les affres d’identités décolorées". Dialogues francophones 18, nr 1 (1.03.2012): 9–28. http://dx.doi.org/10.1515/difra-2015-0021.
Pełny tekst źródłaSyabana, Rosidin Ali. "Analyse des discours des presses régionales sur les attentats à Paris et à Nice". Digital Press Social Sciences and Humanities 3 (2019): 00038. http://dx.doi.org/10.29037/digitalpress.43311.
Pełny tekst źródłaGabaude, Jean-Marc. "Islam et choix de société (...)". Horizons Maghrébins - Le droit à la mémoire 14, nr 1 (1989): 235–38. http://dx.doi.org/10.3406/horma.1989.1054.
Pełny tekst źródłaLewis, Bernard. "Europe, Islam et société civile". Le Débat 62, nr 5 (1990): 114. http://dx.doi.org/10.3917/deba.062.0114.
Pełny tekst źródłaRozprawy doktorskie na temat "Islam et société – France"
Id, Yassine Rachid. "Islam et régionalisme européen : territoire, religion et identité en Catalogne française". Paris, EHESS, 2012. http://www.theses.fr/2012EHES0018.
Pełny tekst źródłaIn contemporary Roussillon, Catalan, French and European identities crisscross and intermingle, marking their footprints on the same territory and in the ordinary life of the local population. The emergence of Muslim religiosity within a society structured around a regional identity, catalyses internal debates among European nation-states. Europe is redefined by local interactions whereby Muslims experience a still undecided Catalan acculturation. Through the articulation of qualitative (ethnography) and quantitative (questionnaire) methods, this new study provides abundant empirical material, drawing a fairly comprehensive portrait of Muslims in French Catalonia whose identity proves to be extraordinarily complex. Beyond any reification, the phenomenon of identity is here conceived as a flow, which is apprehended through a system modeling of the relationship between Islamity and Catalanity
En el Rosselló contemporània, les identitats català, francès i europeu es barregen i s’entrellacen, marcant les seves empremtes en mateix territori i en la vida quotidiana de la població local. El sorgiment de la religiositat musulmana en una societat estructurada entorn d'una identitat regional, s’illustra com un catalitzador per al debat intern als Estats-nació europeus. Europa s’ha redefinit per les interaccions a nivell local on els musulmans estan experimentant aculturació català encara no està decidit. A través de l’articulació dels mètodes qualitatius (etnografia) i quantitatius (qüestionari), aquest nou estudi proporciona una abundant material empíric, formant una imatge relativament completa dels musulmans de Catalunya francesa, la identitat resulta ser de gran complexitat. Més enllà de qualsevol essencialització, el fenomen de la identitat és concebuda com una flux aprehendido per mitjà d’un model sistèmic de la relació entre la islàmitat i la catalanitat
Langar, Samia. "L'évolution de l'Islam en France et ses répercussions dans l'école et la société : de la Marche pour l'égalité à l'affirmation des revendications identitaires et religieuses : une problématique de la reconnaissance : enquête théorique et empirique". Thesis, Lyon, 2018. http://www.theses.fr/2018LYSE2045.
Pełny tekst źródłaFor about thirty years the claims of identity and religion develop in the French society and knock on the doors of the school. This research tries to understand the reasons and the challenges by crossing, in the framework of a problematic of the recognition borrowed from the philosophy of Axel Honneth, the theoretical inquiry and the empirical investigation. Its first component, based on the works in political science and sociology, examines the main phases of this process from the 1970s to the present day. The second part is devoted to a survey conducted in the field of the city of Vénissieux, through interviews within the school institution (teachers and officials) and with parents of Muslim families. Finally, the third part is devoted to some of the notions and philosophical concepts that are particularly questioned by this development of identity and religious claims : identity, universality, secularism
Kuczynski, Liliane. "Chemins d’Europe : les marabouts africains à Paris". Paris 10, 1995. http://www.theses.fr/1995PA100159.
Pełny tekst źródłaThis research results from a fieldwork carried out in Paris and the suburbs with marabous from west-Africa and their clients. In the two first parts, the different roles played by these people in Maghreb and in west-Africa are being studied with a conceptual and diachronically prospective. It is demonstrated that there is not a single pattern of a marabou; this approach entails that the Parisian marabous cannot be leveled with it. The third part considers the coming into France of marabous in the context of the west-African immigration. Describing the permanent features and the diversity of individual itineraries, the study focusses on the location of marabous in the Parisian space, on the legal framework of migration and activities and on the attempts to "professionalization". The forth part deals with the marabous’ knowledge and know-how. Emphasizing the diversity of the pathways followed by marabous and the various and enriching opportunities given by the Parisian environment as well as the multiple individual adjustments which derive from it, the study examines current practice and how they are experienced by clients : divinatory techniques in order to identify the origins of the problems, the "work" properly speaking (the making of peace’s of writing or lotions given to clients, repeated prayers said by the marabou, sacrificial practices). The fifth part is centered on the relationship between marabous and their clients, from all sorts of background and origin. It analyses the different roles played by marabous in Paris and the way they try to construct their legitimacy
Sakho, Jimbira Mohamed. "Facebook, un espace d’expression et de visibilité religieuse : le cas de l’islam (2012-2014)". Electronic Thesis or Diss., Université de Lorraine, 2017. http://www.theses.fr/2017LORR0253.
Pełny tekst źródłaSocial networks are an integral part of the lives of millions of French people, and Facebook is a privileged space for expression and representation of identity and community. Given the fact that many users who define themselves as French and Muslims create on this global social network pages, groups and profiles dedicated to Islam, we wanted to question, especially in a context where Islam regularly occupies the media agenda, the logics underlying their presence on this social network. Far from any normative consideration, the aim is to move the gaze towards the actors through the analysis of the way in which they are defined and consider their uses. More generally, our problem is part of a comprehensive framework to see how Facebook - as a sociotechnical device - succeeds in shifting the boundaries traditionally devoted to Muslim religious expressions in a secular country like France
Amokran, Legutowska Grazyna. "Le mariage islamo-chrétien en France : une approche anthropologique". Phd thesis, Université de Grenoble, 2012. http://tel.archives-ouvertes.fr/tel-00978512.
Pełny tekst źródłaAit, M'Barek Abbes. "Islam et société : questions contemporaines et enjeux européens". Thesis, Lyon 2, 2015. http://www.theses.fr/2015LYO20068.
Pełny tekst źródłaSecularism should, intrinsically, be linked on one hand, to the Secularization of minds and attitudes, institutions and Governments, laws and law, and on the other hand, democratic pluralism and a State guarantee of freedoms and human rights. How does contemporary Islam face the separation of religion and politics? I set out through this research to put myself a little bit upstream of scholarly Islamic thought and fundamentalist doctrines, in relation with critical thinking and the stakes of modernity, secularism and secularization. Well beyond the contemporary reformist thinking, which apply to a rereading of Islam’s founding texts to reshape the jurisprudence in order to create a link between tradition and modern society, well beyond the emergence of the Sufi thought secularity, more oriented towards interior freedom, fraternity, accepting difference and love, also beyond the exegesis of the scriptural sources of Muslim orthodoxy, it’s necessary to go back in Islamic time in order to see how the Arab-Muslim heritage is examined to identify the authenticity or at least “the historiographically correct” in all stereotypes, caricatures and secular distortion : either by analyzing how some historians have interfered, without any inhibitions, in “writing and history” like Alfred-Louis de Prémare, so as to measure the gaps where you can find distortions because modernity, which means innovation or cumulative change self-generated, is determined by the historical initiative. Or by reviewing the position of some contemporary Muslim thinkers faced with the question about the foundations of Islam or the Quranic exegesis “al-nāsiḫ” and “al mansūḫ”, or finally by reelaborating the fiqh. Deconstruction will be previous, complete and external, or internal and partial, depending on whether one ruins or performs a simple analysis. The requirement of historicity and rationality is such as "however significant the sample of interpretations ancient or modern is, reference Koranic texts about the important issues found in today’s society, extremely repetitive from one author to another through the centuries, whether it be the dominant theological-legal Tradition, from which we extract the Koran comments", it requires a constant effort "in front of a formidable responsibility that requires thinking about life differently and make decisions despite of the undecidable by inventing new lights in political and technical conditions fully renewed ", to quote Marc Goldschmit in his definition of deconstruction
Būbrīk, Raḥāl. "Islam et société en Mauritanie : la confrérie Fadiliyya". Aix-Marseille 1, 1997. http://books.openedition.org.ezproxy.upf.pf/editionscnrs/4028.
Pełny tekst źródłaBousselham, Malika. "L'identité culturelle algérienne, de la colonisation à l'indépendance. Entre réalités historiques et exigences politiques". Thesis, Lyon 3, 2013. http://www.theses.fr/2013LYO30072.
Pełny tekst źródła“We don’t know if we are Arabs, Berbers or French” announced Abdelaziz Bouteflika president of Algerian republic.This study will be devoted to resolve some points about Algerian cultural identity. It is not in order to recall the history of Algerian but it is in order to demonstrate that Algeria has a very rich history; varied and prestigious. Certainly, Arabic and Islam are part of Algerian cultural identity; given that other elements unknown: The country has its own cultural and history dating back thousands of years before Islam. Many civilizations literally centuries are borne in Algeria and developed in such a way that it is very Important to know and to study.This responsibility must also be seen as an opportunity to contribute and belong to a larger community sharing overarching identity with a variety to meal components
Saady, Ouafaï. "Société et Islam dans l'oeuvre romanesque de Driss Chraïbi". Nice, 1994. http://www.theses.fr/1994NICE2038.
Pełny tekst źródłaThis study is an analysis of islam and the moroccan society in the works of Driss Chraïbi. The author vigourously condemns both tradition and archaic customs which harden the moroccan society. He denounces the way women, children and the poor are treated. Through his novels. Driss Chraïbi calls out for a modern development of society and for the rights of the individuals. He denounces the hypocrisy and the sham rigorism of those who, holding the political and financial power, persecute the community under the cover of islam. He blames the wrong way chosen by islam, which at the beginning was animated by a pacific and brotherly faith, devoid of itjihad, and which gradually became a strict and intolerant religion, in favor of the taqlid. All these uncertainties lead to a sort of cultural schizophrenia for the one who has to face a double culture he is not able to control
Abdallaoui, Mohammed. "Religion et société dans l'islam d'aujourd'hui (les implications conceptuelles)". Paris 1, 1993. http://www.theses.fr/1993PA010676.
Pełny tekst źródłaThe fact that islam confirms the intimate ling between the spiritual and the temporal necessarily results, according to the islamists, in an overall vision of man and society. Following this stream, one can't analyse notions of social organization, of justice, of the econolic and social vision of islam without reference to the meaning of the world or the relation fo man to god. This is indicative of a radically different perception of islam in comparison to the modern trend (which is imitative of western thinking). The merit due to some islamist thinkers is that widened the debate to the philosophical field. Contrary to the modernists, they raised new issues and opened new avenues of exploration. It is within this view that the contemporary muslim thinking suggets, in order to define the attitude of islam facing materialism and idealism, the notion of equilibrium between matter and spirit, between temporal and spiritual. One must demonstrate how can a religion which develops an extraordinary feeling of devine transcendance, give importance to the relationships of man to society and man to the world
Książki na temat "Islam et société – France"
Brenner, Louis. Controlling knowledge: Religion, power, and schooling in a West African Muslim society. Bloomington, IN, USA: Indiana University Press, 2001.
Znajdź pełny tekst źródłaBrenner, Louis. Controlling knowledge: Religion, power and schooling in a West African Muslim society. London: Hurst & Company, 2000.
Znajdź pełny tekst źródłafrançaise, France Secrétariat général Direction de la documentation. Alimentation et Société en France. S.l: s.n, 1986.
Znajdź pełny tekst źródładocumentation, France Secrétariat général Direction de la. Religions et Société en France. S.l: s.n, 1985.
Znajdź pełny tekst źródłaHubert, Watelet, Jaenen Cornelius J, Dubé Jean-Claude 1925-, Arbour Roméo i Colloquium Ancien Régime France-New-France (1989 ; University of Ottawa), red. De France en Nouvelle-France: Société fondatrice et société nouvelle. [Ottawa]: Presses de l'Université d'Ottawa, 1994.
Znajdź pełny tekst źródła1932-, Watelet Hubert, Jaenen Cornelius J. 1927-, Dubé Jean-Claude 1925- i Colloquium Ancien Régime France-New France (1989 : University of Ottawa), red. De France en Nouvelle-France: Société fondatrice et société nouvelle. Ottawa, Ont: Presses de l'Université d'Ottawa, 1994.
Znajdź pełny tekst źródłaOtayek, René. Islam, état et société en Afrique. Paris: Karthala, 2009.
Znajdź pełny tekst źródłaRené, Otayek, Soares Benjamin F, Centre d'étude d'Afrique noire (Institut d'études politiques de Bordeaux) i Rijksuniversiteit te Leiden Afrika-Studiecentrum, red. Islam, état et société en Afrique. Paris: Karthala, 2009.
Znajdź pełny tekst źródłaIslam, l'homme, la société et l'Occident. Alger: Samar, 2017.
Znajdź pełny tekst źródłaComeau, Raymond F. Ensemble: Culture et société. Wyd. 6. Fort Worth, TX: Holt, Rinehart and Winston, 1999.
Znajdź pełny tekst źródłaCzęści książek na temat "Islam et société – France"
Beaune, Colette. "Rois de France, rois de la fève". W Culture et société médiévales, 75–88. Turnhout: Brepols Publishers, 2005. http://dx.doi.org/10.1484/m.csm-eb.3.404.
Pełny tekst źródłaMéla, Charles. "Lire à plus haut sens: lecture du prologue des lais de Marie de France". W Culture et société médiévales, 763–69. Turnhout: Brepols Publishers, 2005. http://dx.doi.org/10.1484/m.csm-eb.3.374.
Pełny tekst źródłaPecqueur, Laure. "Les sépultures dans les habitats du haut Moyen Âge en France: état de la question". W Culture et société médiévales, 511–18. Turnhout: Brepols Publishers, 2005. http://dx.doi.org/10.1484/m.csm-eb.3.363.
Pełny tekst źródłaLouis, Étienne. "Une église monastique du haut Moyen Âge dans le nord de la France : le cas de Hamage". W Culture et société médiévales, 357–85. Turnhout: Brepols Publishers, 2014. http://dx.doi.org/10.1484/m.csm-eb.5.102610.
Pełny tekst źródłaReguin, Olivier. "Les Plantagenêt, relais des conceptions impériales en France et en Angleterre dans le domaine des mesures agraires ?" W Culture et société médiévales, 351–65. Turnhout: Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.csm-eb.5.108672.
Pełny tekst źródłaVincent, Nicholas. "La biographie royale en France et en Angleterre: Henri II et Louis VII, Henri III et Louis IX". W Culture et société médiévales, 29–40. Turnhout: Brepols Publishers, 2005. http://dx.doi.org/10.1484/m.csm-eb.3.336.
Pełny tekst źródłaPeytremann, Édith. "Unité d’habitation, unité d’exploitation agricole: l’unité de référence dans l’habitat rural carolingien de la moitié septentrionale de la France?" W Culture et société médiévales, 481–94. Turnhout: Brepols Publishers, 2005. http://dx.doi.org/10.1484/m.csm-eb.3.361.
Pełny tekst źródłaSimon, Patrick. "France, société multiculturelle". W Accueillir des publics migrants et immigrés. Interculturalité en bibliothèque, 29–37. Presses de l’enssib, 2017. http://dx.doi.org/10.4000/books.pressesenssib.7610.
Pełny tekst źródłaMouriaux, René, i Catherine Wihtol de Wenden. "Syndicalisme français et islam". W Les musulmans dans la société française, 39–64. Presses de Sciences Po, 1988. http://dx.doi.org/10.3917/scpo.leveau.1988.01.0039.
Pełny tekst źródłaQuemin, Alain, i Glaucia Villas Bôas. "La France, le Brésil et la sociologie de l’art". W Art et société. OpenEdition Press, 2016. http://dx.doi.org/10.4000/books.oep.596.
Pełny tekst źródłaStreszczenia konferencji na temat "Islam et société – France"
Georges, Fanny. "Une éthique énonciative des concepts socionumériques face à la naturalisation du numérique dans la société ?" W 2ème Colloque International de Recherche et Action sur l’Intégrité Académique. « Les nouvelles frontières de l’intégrité ». IRAFPA, 2022. http://dx.doi.org/10.56240/cmb9909.
Pełny tekst źródłaMartínez Rodríguez, Carlos. "Le flux des textes français en Espagne: de Le beau Solignac (1880) de Jules Claretie à La ducha de Mariano Pina (1884)". W XXV Coloquio AFUE. Palabras e imaginarios del agua. Valencia: Universitat Politècnica València, 2016. http://dx.doi.org/10.4995/xxvcoloquioafue.2016.3087.
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