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Artykuły w czasopismach na temat "Sociologie islamique"
Cascales, Thomas. "La radicalisation islamique?: le rôle des identifications en sociologie et psychologie". Empan 116, nr 4 (2019): 103. http://dx.doi.org/10.3917/empa.116.0103.
Pełny tekst źródłaAmiraux, Valérie. "L’« affaire du foulard » en France". Sociologie et sociétés 41, nr 2 (18.02.2010): 273–98. http://dx.doi.org/10.7202/039268ar.
Pełny tekst źródłaLoudiyi, Mourad. "Penser la notion de frontière dans 'Rêves de femmes' de Fatima Mernissi –de quelques transgressions identitaires, culturelles et génériques–". HYBRIDA, nr 6 (29.06.2023): 55. http://dx.doi.org/10.7203/hybrida.6.26238.
Pełny tekst źródłaSorant, Manon. "Stéphane Dudoignon, Les Gardiens de la révolution islamique d’Iran : Sociologie politique d’une milice d’État , Paris, CNRS Éditions, 2022, 288 pages". Les Champs de Mars N° 37, nr 2 (14.11.2023): 203–4. http://dx.doi.org/10.3917/lcdm.037.0203.
Pełny tekst źródłaMabley, Bruce. "L'Envers et l'endroit de l'interprétation islamiste du concept de jihad en droit islamique". African Journal of Legal Studies 1, nr 2 (2005): 102–28. http://dx.doi.org/10.1163/221097312x13397499736066.
Pełny tekst źródłaCarré, Olivier. "«Intégrisme islamique»?" Social Compass 32, nr 4 (listopad 1985): 413–20. http://dx.doi.org/10.1177/003776868503200407.
Pełny tekst źródłaBenthall, Jonathan. "L’humanitarisme islamique". Cultures & conflits, nr 60 (1.12.2005): 103–22. http://dx.doi.org/10.4000/conflits.1928.
Pełny tekst źródłaAmor, Samia. "Le «nouveau pluralisme juridique» de Belley: ancien paradigme dans l'archéologie du droit islamique?" Canadian journal of law and society 26, nr 2 (sierpień 2011): 379–96. http://dx.doi.org/10.3138/cjls.26.2.379.
Pełny tekst źródłaŠabasevičiūtė, Giedré. "Sociabilités et ruptures biographiques : retour sur la conversion islamiste de Sayyid Qutb". Critique internationale N° 88, nr 3 (8.10.2020): 131–50. http://dx.doi.org/10.3917/crii.088.0131.
Pełny tekst źródłaTherme, Clément, i Gaëtane Lamarche-Vadel. "La République islamique d’Iran". Multitudes 83, nr 2 (10.06.2021): 130–40. http://dx.doi.org/10.3917/mult.083.0130.
Pełny tekst źródłaRozprawy doktorskie na temat "Sociologie islamique"
Brahimi, Mohamed Amine. "La réforme islamique contemporaine : sociologie d’un marché intellectuel". Thesis, Paris, EHESS, 2019. http://www.theses.fr/2019EHES0041.
Pełny tekst źródłaThis 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.
Pełny tekst źródłaA 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.
Pełny tekst źródłaKammarti, Bochra. "La finance islamique en Europe : interpénétrations des normes et des pratiques". Thesis, Paris, EHESS, 2019. http://www.theses.fr/2019EHES0172.
Pełny tekst źródłaBorn 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.
Pełny tekst źródłaThis 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.
Pełny tekst źródłaThis 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.
Pełny tekst źródłaWhen 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.
Pełny tekst źródłaThe 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.
Pełny tekst źródłaThe 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.
Pełny tekst źródłaThe 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?
Książki na temat "Sociologie islamique"
La schizophrénie de l'islam. Paris: Desclée de Brouwer, 2006.
Znajdź pełny tekst źródłaTibi, Bassam. Islam and the cultural accommodation of social change. Boulder, Colo: Westview Press, 1990.
Znajdź pełny tekst źródłaJelmad, Mohammed. La liberté religieuse au Maroc. Wyd. 2. [Morocco?]: M. Jelmad, 2014.
Znajdź pełny tekst źródłaSusan, Slyomovics, red. The walled Arab city in literature, architecture and history: The living Medina in the Magrhib. London: Frank Cass, 2001.
Znajdź pełny tekst źródłaRoussillon, Alain. La pensée islamique contemporaine: Acteurs et enjeux. Paris: Téraèdre, 2005.
Znajdź pełny tekst źródłaauthor, Diagne Souleymane Bachir, i Eltchaninoff, Michel, writer of introduction, red. La controverse: Dialogues sur l'islam. Paris: Stock, 2019.
Znajdź pełny tekst źródłaKhader, Naser. Ære og skam: Det islamiske familie- og livsmønster i Danmark og Mellemøsten. Wyd. 3. Valby: Borgen, 2003.
Znajdź pełny tekst źródłaKhader, Naser. Ære og skam: Det islamiske familie- og livsmønster, fra undfangelse til grav. Valby: Borgen, 1996.
Znajdź pełny tekst źródłaL, Gascoigne Alison, red. Cities in the pre-modern Islamic world: The urban impact of state, society and religion. New York, NY: Routledge, 2007.
Znajdź pełny tekst źródłaBennison, Amira K. Cities in the pre-modern Islamic world: The urban impact of religion, state and society. London: Routledge, 2007.
Znajdź pełny tekst źródłaCzęści książek na temat "Sociologie islamique"
Settoul, Elyamine. "Annuaire français de relations internationales". W Annuaire français de relations internationales, 903–14. Éditions Panthéon-Assas, 2024. http://dx.doi.org/10.3917/epas.ferna.2024.01.0903.
Pełny tekst źródłaDougophe, Séraphine. "De l’urgence de la professionnalisation des métiers en langues locales : le cas des interprètes communautaires au Cameroun". W Multilinguisme, multiculturalisme et représentations identitaires, 287–302. Observatoire européen du plurilinguisme, 2021. http://dx.doi.org/10.3917/oep.goron.2021.01.0287.
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