Mondes Arabe, Musulman et Sémitique | avril 2012

Dire et écrire le pouvoir impérial en Méditerranée, XIXe-XXe siècles

h20506805 | 30 avril, 2012 22:46

Journée d'études IREMAM - LabexMed
Le 8 juin 2012 de 9h à 18h à la MMSH, Salle George Duby, Aix-en-Provence
 
 
    
 

Les logiques impériales sont, on le sait, polysémiques, tout comme sont multiples les registres auxquels elles empruntent et les modalités selon lesquelles elles opèrent. Ainsi l’étiquette impériale, les rituels ou encore les codes vestimentaires impriment-ils sur les corps la différence entre gouvernants et gouvernés, selon une dynamique de normatisation des corps et des conduites désormais bien connue des historiens comme des anthropologues. De façon moins ostentatoire, mais peut-être – et de ce fait même – plus efficace, le pouvoir impérial se pérennise également en se disant et en s’écrivant : le langage officiel, les catégories sur lesquels il repose et qu’il reproduit en les énonçant, est inséparable de sa finalité pratique.

La recherche s’est depuis longtemps intéressée à la performativité du discours pour expliquer l’enracinement du pouvoir impérial au quotidien, au-delà de ses ressorts socioéconomiques les plus visibles et donc les plus souvent contestés. Mais les travaux inspirés du tournant linguistique se sont longtemps enfermés dans une démarche auto-référentielle qui, tout en éclairant l’élaboration et la diffusion des catégories à la base de la politique impériale, se révèle incapable de rendre compte de leur application pratique.

Or par définition le langage impérial ne devient politique qu’une fois traduit dans ou de l’idiome local ; s’il découle d’une tradition bureaucratique métropolitaine dont les origines s’estompent, il s’incarne dans le travail de traduction ou d’interprétation d’intermédiaires locaux. Souvent négligés par l’historiographie, ces derniers – traducteurs, scribes, interprètes consulaires, employés de l’administration coloniale, élite semi-coloniale – sont pourtant les rouages importants de la « mécanique impériale », et disposent d’un pouvoir aussi étendu qu’insoupçonné.

Cette journée d’étude ambitionne de mettre en lumière les processus d’hybridation à l’œuvre dans l’exercice du pouvoir impérial, à travers une étude des modalités de traduction de ce dernier. Le cadre méditerranéen se prête tout particulièrement à l’étude, puisqu’une tradition pluriséculaire d’inter-traductions des langues méditerranéennes – sans compter la revendication d’un « héritage culturel » commun – génère, de part et d’autre de l’interface impériale, un sentiment de familiarité trompeuse. La perspective adoptée est résolument trans-impériale : l’enjeu est en effet de comparer les terrains coloniaux européens et extra-européens dans une double perspective diachronique (car axée sur la transition d’une configuration à l’autre) et synchronique (car centrée sur l’évaluation des différences et similarités entre cas particuliers). Le choix a été fait de limiter l’analyse à la période contemporaine, soit au moment de la consolidation et d'une certaine standardisation des langages administratifs et commerciaux.

Contact:

Mathieu Grenet, Washington University in St. Louis: mathieugrenet(at)gmail[point]com

Alexis Rappas, LabexMed-IREMAM: alexis[point]rappas(at)gmail[point]com

 Programme de la journée

 

Yemen - Privatization of higher education

pcassuto | 30 avril, 2012 22:32

http://www.yementimes.com/templates/set_zen/_img/yementimes.jpgPublished on 30 April 2012 in Opinion Aref Abdullah Al-Selmi (author). All of us knows the importance of higher education and its necessity in a world that recognizes only those with higher education degrees. In Yemen, getting a bachelor degree is very difficult as a result of corruption in the higher education sector. This corruption changed the public education system into a private one by establishing educational systems aimed towards profitability. In order to get a bachelor degree, Yemeni students – especially those with low marks at high school – have to give in to the reality and enroll in these private systems, because higher education is the gateway for a better future.
According to Article no.54 of Yemen’s Constitution, “The state guarantees the right of education for all citizens.” But unfortunately in 2004, the “parallel” Moazi and personal expense systems arose in public Yemeni universities. According to this system a student has to pay a large amount of money, starting from US 200 up to US 2,500 depending on the specialization. If you are studying medicine or engineering, you will pay a higher amount than if you are studying human sciences. If we calculate the total amount received from the students at Sana’a university alone, it amounts to between YR 400 million and YR 2 billion annually.
These systems must be cancelled as soon as possible because they are unfair, blocks the future of poor students, increases the number of illiterate and unemployed youth in the society, and above all is the main source of financial corruption in universities.
I don’t think that the Moazi and the personal expense systems serve the nation or students. More they are torturing the students by the amount of money they have to pay. Instead of concentrating on their studies, students have to work to gain the money to be able to continue their education.
The sons of officials always study abroad even if they got low marks at high school. So what’s the difference between those students and those who are poor? According to the constitution all students have the right to free education, and the priority is for the those who want to continue their education and can contribute to their homeland’s development.
What a shame will be on the government if the privatization of education continues and is not cancelled. The government has to take into consideration that the youth made their revolution in order to get rid of corruption of which the Moazi system is a part.
The students – at all the public Yemeni universities – will not stop their continuous demonstrations to achieve their demands, which are the canceling of the Moazi and personal expense systems, the transfer of the students under those systems to the general system, extending the purchasing power of the universities, and publication of the financial amounts that were received from students to be used for the purchasing of labs, books etc. for the universities.
If the government cannot cancel these unfair systems, the students have to overthrow the regime again!

8 bourses doctorales en Allemagne: Coran/hadith/droit islamique/kalam, etc. 8 PhD positions Islamic Theology

b20503859 | 30 avril, 2012 22:05

par Dr AS Boisliveau
 
The Post Graduate Program Islamic Theology (Münster, Erlangen-Nürnberg, Frankfurt, Hamburg, Osnabrück, Paderborn, and Tübingen) invites applications for up to 8 PhD positions. Application closes on May 18, 2012.
See more details at: 
Entry requirements: 
  • Applicants will have a relevant university degree demonstrating their suitability for entry to the Post Graduate Program. For example, this may be a master’s degree in Islamic or Religious Studies or in Islamic Theology. Applicants are required to submit a summary about their academic suitability, in particular, providing details about their academic background and research proposal.
  • Since all Post Graduate Program courses are taught in German candidates must be fluent in written and spoken German.
  • A basic level of fluency in English is also required, as visiting scholars from abroad will participate in the international program and an international conference will be held annually. Candidates must also demonstrate fluency in the relevant languages for interpreting primary texts and secondary literature.
  • All candidates are expected to actively participate in the Post Graduate Program lectures and events
 Students can normally expect to complete their research within a three-year period and thesis topics will cover one of the Post Graduate Program’s core subjects: Koran and hadith studies, Islamic law, systematic theology (kalam), Islamic philosophy, ethics and mysticism, the history and contemporary culture of Islam and Islamic religious education and specialized didactics. 

Annual conference of the EASR (European Association of the Study of Religion) "Ends and beginnings"

b20503859 | 30 avril, 2012 19:46

par Dr AS Boisliveau 

 

ENDS AND BEGINNINGS

Annual conference of the EASR (European Association of the Study of Religion)
Special conference of the IAHR 

Södertörn University, Stockholm. 23-26 August, 2012

 Date limite: 1er mai 2012!!

Religion, it has been claimed, is generated by our desire to escape from the tyranny of time. Through certain thoughts and practices, people have sought to evade the end that our temporal existence so inevitably seems to lead up to. Religion often circles around the promise of a new beginning - a prosperous life in this world or a renewed existence in the hereafter. In the Abrahamic traditions, humankind is placed at the heart of a cosmic drama that is framed by notions of an absolute beginning, an apocalyptic end, and, beyond that, an eternity that obliterates the boundaries of time. Ritualized activities, furthermore, are often performed as expressions or celebrations of ends and beginnings - of seasons, communities or of phases in an individual's life.

All these matters have attracted the attention of scholars of religion, as has the larger question of whether there can be said to be a beginning or an end of religion in general. Can we - in the darkness of prehistory or in the evolution of human cognition - localise a beginning of religion? And, is it - in a time when theories of secularisation, rationalisation and disenchantment are increasingly put into question - still possible to speak of the decline of religion or of its end?
We are pleased to invite scholars of different disciplines to take part in this conference, by which we hope to stimulate theoretical, methodological and empirical progress within the academic study of religion. Ends and beginnings is the 11th annual conference of EASR (European Association for the Study of Religion). It is a special conference of the IAHR (International Association for the History of Religions) and is organized in collaboration with SSRF (Swedish Association for the History of Religions).
Abstract submission deadline: May 1, 2012

It is now possible to register to the conference. In order to register, please use the link below.

Abstracts for individual papers can now also be submitted. You can either submit an abstract to one of the open paper sessions or register your abstract as "Other" (end of list). 

Conference fees until the 15th of June:

120€ Full registration fee
80€ PhD/Student
170€ Late registration fee (after 15th of June)
120€ Late registration fee for PhD/Students (after 15th of June)

Register and submit abstracts here

If you have any questions related to the academic content of the conference, please contact the organising commitee.

If you have questions about your registration or other administrative services, please contact Meetagain Konferens: easr2012@meetagain.se 

http://webappo.web.sh.se/EASR2012#!/p3/ext/content.nsf/aget?openagent&key=easr2012_1304345036643 

SESSIONS ON ISLAM

11. Traditional Islamic Education: Ends and Beginnings?
Discussed topic linked as it is (legitimately or otherwise) to concerns about identity, extremism and educational attainment. In this panel we seek to discuss the relation between traditional Islamic teaching/learning and challenges posed by globalization and modernization: What is the role and function and value of memorization and rote learning in the age of "google"? How do teachers of confessional/traditional Islamic subjects meet the challenges of modern pedagogy and society? How do they compete in the Islamic formation of young Muslims with the influence of other, electronic sources of knowledge about Islam? To what extent can traditional Islamic education form a respected part of a society's wider education system? In that education has often been in the centre of Islamic reform, what are the major pedagogical trends? How do young Muslim learners negotiate their position in relation to the different pedagogies they experience in Islamic and "mainstream" education? We would like to invite scholars who study Islamic teaching and learning and are interested in these questions to submit papers to our panel.
Jenny Berglund, Södertörn University, Sweden

12. The Validity of Shari'ah in the 21st Century
Abdallah Kheir, Kenyatta University, Kenya

13. Religions in Central Asia and Caucasus: either Tolerance or Threats
The Panel is devoted to the timely questions of historical and contemporary poly-confessional situation in Central Asia and Caucasus. Last decades the issue of religion and the potential threats poses to Central Asian and Caucuses countries – the cross-route of Civilizations and Religions. These historical specifics are the background for the contemporary traditions of tolerance and patience. At the same time, the real threats, every often connected to religion, faced in the Region. Panelists will show historical background and current situation taken part in the Region.
Prof. Dr. Gulnara Mendikulova, World Association of the Kazakhs, Kazakstan

14. Trends in Contemporary Salafi Discourse
Salafism has emerged as a strong and diversified current in contemporary Islam. We can distinguish different kinds of Salafism with varying views on how to implement dogma. Some advocate complete segregation. Some take part in elections. Yet others call for a global jihad to convert the world to their version of Islam. We invite papers on Salafism related to various themes, such as politics, faith, inter-religious communication, violence, utopian struggle, worldview, aqidah etc.
Susanne Olsson, Södertörn University, Sweden

16. "The Best of Epochs is Mine" - Returning to the Origins in Contemporary Islam
The panel invites papers on Muslims activists who joined movements that claim to go back to the origins of Islam. These include Salafis, modernists and postmodernists. The aim of the panel is to reflect on deep biographies of men and women who turn to such movements, with a desire to reach or realize a pure, unadulterated meaning and practice of Islam. Comparative cases will highlight meanings of Islam that have been ignored in the social and political implications of these movements.
Abdulkader Tayob, University of Cape Town, South Africa

17. Perspectives of the Dialogues between Christians and Muslims
Dialogues between Christians and Muslims at the court of Abbasid caliphs. -Second Vatican Council (Dignitatis Humanae, Lumen Gentium, Nostra Aetate) -Activity by John Paul II including the political alliance with Bhenazir Bhutto and other Muslim leaders. Cardinal Jean-Louis Tauran, president of the Pontifical Council for Interreligious Dialogue, a prominent person in the recent Vatican administration, maybe the follower to Benedict XVI. Secular aspect e.g. peacemaking. 
Sandor Foldvari, Debrecen University, Hungary

18. Egypt and the Arab Spring
The popular revolution in Egypt has given rise to new and unexpected developments in terms of the political role of religion. The Muslim Brotherhood has emerged as a strong political power. At the same time, conservative Salafis formed political parties. Copts are torn between forming own parties or align with others. The rising role of religion in post-revolutionary Egypt raises several important questions dealt with in this session.

Susanne Olsson, Södertörn University, Sweden 

Contrats doctoraux LabexMed 2012-2015

h20506805 | 27 avril, 2012 23:39

Bourses doctorales
Laboratoire d'Excellence sur les Etudes Méditerranéennes, MMSH, Aix-en-Provence
 
 
 
 
 
 
 
Appel d’offre pour deux contrats doctoraux fléchés LabexMed
 
Le laboratoire d’excellence sur les études méditerranéennes, coordonné par la Maison méditerranéenne des sciences de l’homme (Aix-en-Provence), attribuera en septembre 2012 deux contrats doctoraux, pour des thèses préparées dans une des Ecoles doctorales du périmètre de LabexMed :
 
- l’Ecole doctorale 355 « Espaces, cultures, sociétés »
- l’Ecole doctorale 67 « Sciences juridiques et politiques » (Aix-Marseille Université)
- l’Ecole doctorale 356 « Cognition, Langage, Education » (Aix-Marseille Université)
- l’Ecole doctorale 372 « Sciences Economiques et Gestion d’Aix-Marseille » (Aix-Marseille Université)
- l’Ecole Doctorale 251 « Sciences de l’Environnement » (Aix-Marseille Université)
- l’Ecole doctorale 286 « Sciences sociales » (Ecole des Hautes Etudes en Sciences Sociales)
- l’Ecole doctorale 357 « Culture et patrimoine » (Université d’Avignon et des Pays de Vaucluse).
 
Durée : 3 ans à compter du 1er septembre 2012.
Le montant du contrat doctoral est de 1684.93 € brut par mois.
Le doctorant aura la possibilité de demander une mission complémentaire (d’enseignement par exemple). Le montant du contrat doctoral sera alors de 2024.70 € brut par mois.
 
Délai d'envoi des candidatures: 20 juin 2012
 
 
 

Contrats doctoraux - Université de Bourgogne

h20506805 | 27 avril, 2012 20:51

Bourses doctorales
Ecole Doctorale LISIT - Université de Bourgogne
 
 

Chaque année, l'ED LISIT organise deux concours pour l'attribution des contrats doctoraux ministériels et des bourses Jeunes Chercheurs Entrepreneurs du Conseil Régional de Bourgogne.

En dehors de ces financements gérés par l'ED, il existe d'autres sources (voir plus bas).

DANS TOUS LES CAS, le financement doit être recherché et obtenu avant la première inscription en thèse.

Contrats doctoraux 2012

 

Pièces du dossier de candidature à télécharger :  Formulaire de candidature     Fiche de renseignements      Liste des secteurs disciplinaires

 

Sujets proposés par les laboratoires :

Archéologie, Terre, Histoire, Sociétés (ARTEHIS):  Sujet A    Sujet B     Sujet C     Sujet D     Sujet E     Sujet F

Centre Georges Chevrier (CGC): Sujet A     Sujet B      Sujet C     Sujet D

CommunIcations, Médiations, Organisations, Savoirs (CIMEOS): Sujet A

Centre Pluridisciplinaire Textes et Cultures (CPTC): Sujet A      Sujet B     Sujet C     Sujet D

Centre de Recherche et d'Etude en Droit Et Science Politique (CREDESPO): Sujet A      Sujet B     Sujet C     Sujet D

Centre de Recherche sur le Droit des Marchés et des Investissements Internationaux (CREDIMI): Sujet A      Sujet B     Sujet C     Sujet D

Institut de Recherche sur l'Education (IREDU): Sujet A      Sujet B

Laboratoire d'Economie et de Gestion (LEG): Sujet A      Sujet B     Sujet C

Laboratoire Socio-Psychologie et Management du Sport (SPMS): Sujet A      Sujet B     Sujet C     Sujet D

Théoriser et Modéliser pour Aménager (THEMA): Sujet A

Centre Interlangues (TIL): Sujet A      Sujet B     Sujet C     Sujet D

Bourses régionales JCE

 

Concours ouvert au mois de mai 2012

Autres possibilités: Bourses de thèses et post-docs

- Bourses CIFRE

- Conseil Régional de Bourgogne

- Service Europe ANR de l'Université de Bourgogne

- Agence Nationale de la Recherche

- Egide

- CNRS

- INRA : Thèses et Post-docs

- Commission Européenne

- Intelli'agence

- ADEME

- Agence Universitaire de la Francophonie

 

Scholars focus on the Arab trans-Saharan slave trade

pcassuto | 21 avril, 2012 09:31

http://enews.ksu.edu.sa/wp-content/uploads/2011/10/UWN.jpgBy Tunde Fatunde. Scholars from universities in and outside Africa gathered in the Nigerian city of Calabar recently to examine the role of Arab merchants in the trans-Saharan slave trade, which lasted for 17 centuries. For various reasons, the trans-Saharan slave trade – unlike trans-Atlantic slavery – is under-studied.
The international seminar was organised by UNESCO and the Centre for Black and African Arts and Civilisation, or CBAAC, a Nigerian government agency.
Papers presented agreed that both slave trades were unprecedented in history and responsible for the deportation of millions of Africans to various parts of the world.
The participants also considered both slave trades to be crimes against humanity as defined by United Nations resolutions flowing from the 2001 Durban conference on racism, racial discrimination and xenophobia.
Nigerian representatives in UNESCO have for decades urged member countries to examine the Atlantic and trans-Saharan slave trades as a key reason for under-development in Africa.
It was major historical works on this issue by historians like Professor Ade Ajayi of the University of Ibadan in Nigeria, and Professor Joseph Ki-Zerbo of the University of Ouagadougou in Burkina Faso, that finally convinced UNESCO leaders to wake up to the organisation's historical responsibilities to Africa.
As a response to ongoing pressure from Haiti, Nigeria and other Sub-Saharan countries, and Caribbean and South American representatives, UNESCO’s general conference at its 27th session in 1993 approved the Slave Routes Project.
This is a vast research project whose aim, among other things, is to break the silence over one of humanity’s greatest tragedies and also to promote pluralism and intercultural dialogue among nations on the subject.
Armed with the UNESCO mandate Tunde Babawale, a professor at the University of Lagos and director-general of CBAAC, last year organised an international conference, “Slavery, Slave Trade and its Consequences”, at Iloko-Ijesha in Nigeria.
“Many of the papers presented at that conference focused mainly on the trans-Atlantic slave trade,” Babawale said. “Many participants felt that there was need to also focus on the trans-Saharan slave trade. As a scholar I felt that we should also do justice to the other leg of slave routes."
The Nigerian delegation at UNESCO was able to convince the Paris-based UN organisation’s scientific committee on the Slave Route Project to host one of its international conferences in Nigeria. And Calabar, an ancient slave port, was chosen as the location for the event titled “Slave Trade and Slavery in the Arab Islamic World: Untold tragedy and shared heritage”.
In his opening address Toyin Falola, a professor of history at the University of Texas – Austin in the US and vice-chair of the UNESCO committee, affirmed that the seminar was not aimed at casting aspersions on any religion or culture.
“This gathering of researchers is to focus more on promoting research and initiatives on slave trade and slavery in regions insufficiently covered, within Africa and the Arab-Muslim world among others,” he declared.
Common strands
Despite the vast and complex nature of the various papers presented by scholars, there were common strands among them.
Slavery and slave trading are among the oldest economic modes of production in history. Domestic slavery existed in Africa before the advent of externally motivated slave trades by Arabs and Europeans.
The lifespan of slavery varied from one continent to the other.
Africa’s domestic slavery was fuelled by demands for slaves to work in plantations and mines in the Americas, North Africa, the Middle East, the Persian Gulf and South East Asia including China and Japan. Some African kings became active suppliers of Africans as slaves to international European and Arab slave merchants.
The trans-Saharan slave trade commenced late in the 7th century when Abdallah Ben Said, the King of Islamised Egypt, conquered via Jihad the Sudan – “the land of infidels” – and in 652 imposed on Sudanese King Khalidurat a treaty known as Bakht.
One of the clauses of the treaty was the compulsory annual supply by the Sudanese king of hundreds of African slaves to the Muslim king of Egypt. The European trans-Atlantic slave trade took off 10 centuries later, in 1693.
Some of the seminar participants affirmed that while the trans-Atlantic slave trade lasted for four centuries (1693-1884), the trans-Saharan slave trade continued for 17 centuries (652-1960).
There were similarities between the slave trades. Some Arab scholars, such as Ibn Khaldun, justified the trans-Saharan slave trade by interpreting some sections of the Koran that ‘authorised’ the enslavement of African ‘infidels’ by Arab slave merchants, the ‘chosen race’.
And some European scholars supported the trans-Atlantic slave trade by making copious references to the book of Genesis in the Bible. Consequently, slavery was not the product of racism. However, racism was one consequence of slavery.
The participants agreed that both slave routes were responsible for the migration of millions of Africans to other parts of the world. The statistics of deported Africans remain highly controversial among scholars.
One participant referred to the book Le Genocide Viole, written by the Senegalese historian and anthropologist Tidiane N’Diaye, who, using various sources, estimated that the trans-Atlantic slave trade deported some 20 million people while the trans-Saharan slave trade displaced around 10 million Africans.
Silences
Two issues were not given prominence by the participants: women slaves and male castration.
The perpetuation of African slaves was fundamentally assured by women slaves who were indiscriminately coupled to men without their consent.
Castration of numbers of male slaves by Arab merchants was a prominent feature of the trans-Saharan slave trade.
Castrated male slaves were purchased by rich Arab kings and princes and employed as security agents to protect harems where their wives and concubines were caged. The castration process described in Tidiane N’Diaye’s book is inhumane.
Slavery creates permanent violent conflicts between the slave and the master. Salah Trebelsi, a historian at the University of Lyon in France, gave a graphic description of revolts by African slaves in Iraq between the seventh and the ninth centuries.
A common feature across papers was the perpetuation and preservation of modified African cultures, religions, medicine and music by descendants of African slaves in Arab and Muslin countries.
An illustration of this cultural resistance by descendants of African slaves in Iran was captured in a paper by Behnaz Mirzai of Brock University in Canada, “Africans in Baluchistan: Acculturation and healing rituals”.
A major resolution adopted by conference participants was the need to create a network of researchers on the slave trade and slavery in the Arab and Islamic worlds. A similar network has already been created by UNESCO around the trans-Atlantic slave trade.

Cycle de conférences Cherpa/Iremam "Thawra"

pcassuto | 18 avril, 2012 14:54

Cycle de conférences sur les soulèvements arabes

 

Séance 5 - Jeudi 10 mai 2012 à 17h30
MMSH Aix, Salle Paul-Albert Février



"La question islamiste dans le printemps arabe"

 

Séance introduite et présentée par Alix Philippon (CHERPA)

Intervenants :

 

 

 

PDF - 435.2 ko

Thawra - Affiche séance du 10 mai 2012

 

PDF - 45.1 ko

Présentation séance 10 mai 2012


Présentation du Cycle de Conférences CHERPA/IREMAM "Thawra" et calendrier des séances 2012

A retrouver sur le site de l’IREMAM à l’adresse suivante : http://www.iremam.univ-provence.fr/spip.php?article1455

Dire l’islam, entendre l’islam

h20506805 | 17 avril, 2012 12:06

Appel à communications
Journée doctorale du Centre d’Histoire Sociale de l’Islam Méditerranéen
Le 21 mai 2012 à l'EHESS, 105 bd Raspail, 75006 Paris (amphithéâtre)
 
 
 

Dire l’islam, entendre l’islam

Les acteurs de la pensée musulmane (XIXe-XXIe siècles)

 

L’islam ne parle pas d’une seule voix. Pourtant, la religion du Prophète,  observée par exemple à travers le prisme déformant de ses prolongements politiques, est trop souvent perçue comme une chape intellectuelle sur l’espace public, qui échappe à tout acteur, sauf à la manipulation de quelques uns. Au-delà des simplifications et des thèmes journalistiques récurrents, les étudiants du Centre d’Histoire Sociale de l’islam Méditerranéen se proposent, à l’occasion d’une nouvelle journée doctorale, de reconnaître la diversité des discours qui travaillent l’islam, d'examiner leur réception et d'étudier les formes d’autorité selon les aires géographiques, les époques et les différents médias mis en œuvre. Dans une perspective diachronique, nous cherchons à retracer ces différentes configurations, depuis les débuts de l’autonomisation relative d’une sphère « intellectuelle » lors des débats du XIXe siècle sur la réforme de l’islam jusqu’à la diversification actuelle des discours, dans un contexte de mondialisation qui les confronte l’un à l’autre.

1er thème : Discours et débats en mouvement (XIXe-XXe siècles)

   Au XIXe siècle, apogée de l'impérialisme colonial, naît un double mouvement de définition de l’islam. Érigé en objet de fascination en Occident, il devient aussi un instrument de résistance « indigène » à la colonisation européenne. Ainsi, les discours sur l’islam en tant que religion et civilisation se diversifient et s’affrontent, au rythme de leur circulation en terre d’islam et au-delà.

Axe 1 : Renaissance du mouvement intellectuel

   « Dieu enverra à cette Communauté, à chaque début de siècle, qui lui rénovera sa religion » (hadith). Qui a vocation à « dire l’islam » pour les fidèles ? Diverses fonctions revendiquent ce même droit : religieux (‘ulamâ’), lettrés (udabâ’), penseurs (mufakkirûn), intellectuels (muthaqqafûn). Ceux-ci s’appuient sur des instances de légitimation différentes, telles que les universités "modernes". Cependant, « intellectuel » reste un concept occidental, et il faut délimiter l’espace de prise de parole au nom de la religion, ses critères d’accès, et les pratiques qu’il impose.

Axe 2 : Mouvements migratoires, circulations entre terre d’islam et Europe

Les « intellectuels » participent considérablement aux mouvements migratoires des XIXe et XXe siècles. Quelle que soient leur communauté, leur idéologie, ils se sont retrouvés sur le chemin de l’exil, à l’intérieur de la umma ou hors de celle-ci. Comment leurs contributions se sont-elles répercutées ? Quels sont leurs réseaux d’échange et d’influences hors du monde musulman ?

 

Axe 3 : Discours et pratiques de la résistance

   L’impérialisme européen, sans cesse en expansion au XIXe siècle, renvoie le plus souvent aux populations musulmanes une image péjorative de leur appartenance religieuse. Donnée objective pour le gouvernement colonial, l'islam est cependant aussi vécu comme un élément rassembleur, le ressort de l’action collective, avec de nouvelles formes de mobilisation.

2e thème : Les acteurs de l’islam et le lieu de leurs discours (XXe-XXIe siècles)

À partir des mouvements des nationalismes, l’islam est devenu un des étendards de la contestation politique, entraînant une transformation du rôle et de l’objet des intellectuels. Puis, avec l’avènement de la mondialisation, les intellectuels et prédicateurs ont dû renégocier leur insertion dans les espaces publics, de la presse au cyberespace, et démontrer la validité de leur discours par rapport aux cheikhs traditionnels. Dans un contexte d’islam "mondialisé" où tout intervenant peut trouver un support d’expression, la question de la légitimité du discours devient centrale, d'où la nécessité de s'interroger sur ce qu'est un "intellectuel" aujourd'hui et  les formes que revêt son discours.

Axe 1 : Entre réformisme et fondamentalisme

   Au fur et à mesure de son expansion et de son enracinement dans différentes cultures, l’islam s’est adapté aux croyances et coutumes locales antérieures.  Or, on assiste de nos jours à une forte volonté d'uniformisation de l'islam. Quels en sont les enjeux ?

Axe 2 : L’effort intellectuel hors des terres d’islam

   Le contexte actuel de globalisation entraîne un nouveau partage de l’autorité entre ‘ulamâ’, prédicateurs, et intellectuels. Comment comprendre la logique de complexification à l’œuvre aujourd’hui? Qui parle au nom de l’islam, qui est écouté ?

Axe 3 : Nouvelles formes de prédication, du prêche en assemblée à l’islam 2.0.

   À côté des espaces publics traditionnels, tels les lieux de prière, existent des espaces publics « médiatiques » virtuels, qui contribuent à façonner les pratiques et les tendances au sein de l’opinion. Imprimerie, radio, cassettes ont été de puissants véhicules idéologiques, avant que les émissions et débats télévisés, les centres d’appel islamiques, puis internet aujourd’hui, ne se développent. L’émergence et le développement de ces nouveaux moyens de communication donnent une forme nouvelle aux discours et aux pratiques de l’islam.

   La journée doctorale se situe dans une perspective pluri- et transdisciplinaire, les communications peuvent donc utiliser des approches anthropologiques, ethnologiques, historiques, géographiques, socio-économiques et sociologiques. Elle se tiendra le 21 mai 2012, à l’EHESS, sous la forme de tables rondes. Afin de favoriser les échanges, chaque communication – 20 minutes environ – sera suivie et commentée par des discutants, membres du centre ou invités par les organisateurs. Les étudiants souhaitant y participer peuvent envoyer une brève présentation de leur proposition de communication jusqu’au 20 avril 2012 au comité d’organisation à l’adresse mail:

journeedoctorale.chsim2012@gmail.com

 

Comité d’organisation: Sebastien PATACQ, Alienor CADIOT, Laurent DAMESIN, Lucie DUHAMEL, Carl-Loris RASCHEL, Naim JEANBART, Hinde MAGHNOUJI, Kahina MAZARI, Nadia TALATA

ldamesin@yahoo.com, naimjeanbart@gmail.com, sebastien_patacq@hotmail.com

 

University where 20% of students are Muslim considers alcohol-free zones

pcassuto | 12 avril, 2012 23:07

, education correspondent, guardian.co.uk, Thursday 12 April 2012. 'We need to be more cautious about sex too,' says vice-chancellor of London Metropolitan University.

The student mix at London Metropolitan University
The student mix at London Metropolitan University means the vice-chancellor see little reason to subsidise a student bar. Photograph: David Levene for the Guardian

A London university is considering establishing alcohol-free zones on its campuses because so many of its students consider drinking to be immoral.

Professor Malcolm Gillies, vice-chancellor of London Metropolitan University, said the selling of alcohol was an issue of "cultural sensitivity" at his institution where a fifth of students are Muslim.

Speaking to a conference of university administrators in Manchester, he said that for many students, drinking alcohol was "an immoral experience".

"Because there is no majority ethnic group [at London Metropolitan], I think [selling alcohol] is playing to particular parts of our society much more [than to others]," he was reported as saying in the Times Higher Education magazine.

He said he saw little reason for the university to subsidise a student bar on campus when there were "at least half a dozen pubs within 200m".

He told the Guardian the makeup of his institution had changed considerably over the past few decades. In the past it had been "substantially Anglo Saxon – now 20% of our students are Muslim," he said.

"We therefore need to rethink how we cater for that 21st-century balance. For many students now, coming to university is not about having a big drinking experience. The university bar is not as used as it used to be."

Gillies also told the conference that universities needed to be more cautious in their portrayal of sex than in the past.

"We've got a younger generation that are often exceedingly conservative, and we need to be much more cautious about sex too," he said. Many female Muslim students were taken to university by a close male relative. "Their student experience is going to be different from someone who is gorging out in the Chocoholics Society or someone who is there to have a ... libidinous time.

"How will we service the changing balance of our students unless we ourselves evolve?"

Alaa Alsamarrai, the vice-president of student affairs for the Federation of Student Islamic Societies, said Muslim students wanted universities to be inclusive so that students "from all walks of life can come and share experiences".

"Alcohol is a barrier to many Muslim students participating in freshers' events and often in society activities, so we are in support of moves to have alcohol-free zones and events," she said. "However, if a student wants to drink, we don't want to ban them from doing that."

Research published in 2008 by academics at the universities of Leeds, Sheffield and York shows that a student's alcohol consumption declines over the course of his or her studies. The researchers found 90% of students consume alcohol at least once a week, which is broadly in line with the general population.

Les Jeudis de l’Ima

pcassuto | 02 avril, 2012 22:34

http://www.bubblemag.fr/wp-content/uploads/2010/06/institut-mode-arabe-310x322.jpg

Les Jeudis de l’Ima sont partenaires de "Plateformes", la webradio de France Culture, produite par François Carles-Gibergues. "Plateformes" a l’ambition de s’adresser à des auditeurs du monde entier, désireux d’écouter des programmes qui les informent dans les disciplines du savoir et de la création, et leur ouvrent de nouveaux horizons tant sur le plan intellectuel, scientifique qu’artistique.

Soucieuse de la forme autant que du fond, elle offre aux internautes l’accès aux cours les plus prestigieux des universités et des institutions culturelles de France et de la francophonie. Accéder au site de Plateformes.
http://www.imarabe.org/sites/default/files/imagecache/a_la_uneright/pp2012_0.jpgPRINTEMPS DES POÈTES - DÉDIÉ AU PRINTEMPS ARABE. 15 mars 2012. salle du haut conseil - 18h30
Le poète est un révolté né. Mais sa révolte n’est pas animée par un programme politique trivial, elle s’attache plutôt à dénoncer par la magie des mots tous ceux qui rendent l’existence médiocre et sans horizons. Aussi leur parole est-elle salutaire dans nos temps de détresse et d’espérance.
Avec : Taha Adnan, poète, écrivain et journaliste marocain, dont le texte théâtral "Bye bye Gillo" a remporté le deuxième prix au Concours international du monodrame arabe des Emirats en 2011 ; Girgis Shukry est l’une des voix poétiques égyptiennes les plus importantes qui ont émergé ces deux dernières décennies, il publie, en 1996, Asqut tahta hiza'i (Je tombe sous ma chaussure) ; Mazen Maarouf, poète, écrivain et critique littéraire et artistique ; Nicole Gdalia, agrégée de lettres, docteur en Sciences de l’art et des religions, elle a enseigné à la Sorbonne nouvelle ainsi qu'à l’Ecole Pratique des Hautes Etudes, son Alphabet de l’Eclat, une anthologie personnelle, est parue en 2005 ; Jean-Luc Despax, poète, prix Arthur Rimbaud en 1991 pour son recueil Grains de beauté, collabore chaque mois au journal d’information et d’actualité poétique Aujourd’hui poème, son dernier livre, Des raisons de chanter (poèmes, Le Temps des Cerises) est paru en 2007.

 

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