Suchergebnisse

For non-European countries such as Turkey & Mexico, the move toward modernity has meant the adoption of the French model of secularism rather than the Anglo-Saxon process of secularization. Today, however, the emergence of public Islam, of Islam in the public space -- as exemplified by the debate about the veil in France as well as in Turkey -- represents a challenge for the Republic whose secular & mono-cultural foundation is questioned. The contemporary Turkish experience offers a good opportunity to analyze the complex & tensed relationship between Republican secularism & the Muslim presence & to stress the dangers of confusing the public space & the Republic. The Turkish candidacy to membership of the European Union has revived & amplified the debate: Does Europe want to be a system of boundaries aiming to protect her against what she considers as the "other," or does she want to show its political capacity to redraw these boundaries by projecting herself into the future? Adapted from the source document.

Récit autobiographique d'une quête philosophique et spirtuelle au coeur de l'IndeAuroville : au fil des ans, cette communauté du Sud de l'Inde, fondée en 1968 par Mirra Alfassa pour concrétiser la pensée du philosophe indien Sri Aurobindo, a cristallisé de nombeux clichés et nourri tous les fantasmes. Utopie idyllique, village de hippies, repère de doux dingues ou bulle coupée du monde : quelle étiquette peut-on bien coller sur ce drôle d'Objet vivant non identifé ? Et surtout, à quoi ressemble cette expérience aujourd'hui, quarante ans après les caravanes arrivées par la route de la Soie, po

It is deeply misleading to consider the United States as a democratic regime under the supervision of Christian guidelines, for it is indeed a secular state the principles of which are clearly set out in the First Amendment to the Constitution. In fact, since the colonial period, two antagonistic rationales have constantly meshed: a spirit of religion aiming to place all aspects of life under the auspices of divine law, & a spirit of secularity regularly consolidated by Supreme Court jurisprudential progress. Seven major periods can be identified, each marked by the dominance of one tendency or the other. If at times the theocratic position has won out, it has always been thwarted by the reactivation of the secular perspective. The history of this ebb & glow teaches us that the current fundamentalist revival fits in line with a secular tradition. It also prompts us to seek the balancing element that has enabled this paradoxical combination to remain coherent. Civil religion provides a key to this enigma. It refers to three principles: respect for God, considered to preside over the country's destiny, the conviction that the republican model offers an example for all of humanity & the desire to defend its underlying values. This is how, beyond the potentially conflictual dimension of the theocratic-separatist mix, civil religion has made the theocratic aspiration of radical Protestants compatible with the separatist will of the partisans of a secular state. Adapted from the source document.

New section of the Yearbook of North Africa 1994, this chronicy presents the news of Maghreb immigration in France in 6 sections: 1. Ethnicisation of social life; 2. Citizenship, secularism: imbroglio; 3. Immigration: Prevent, control, hunt; 4. Integration: a policy on set-aside; 5. The Islamic organisations in France in 1994 and the dynamism of 'young Islam'; 6. Islamism: hexagonal fever. ; International audience As a new heading of the Annuaire de l'Afrique du Nord, this chronicle analyzes 1994 current events of North African immigrant population, in 6 sections: 1. social life ethnicization 2. the citienship and secularism imbroglio 3. Politics of immigration 4. Politics of integration 5. Muslim organizations and Youth Islam 6. Fever about Islamism ; New section of the Yearbook of North Africa 1994, this chronicy presents the news of Maghreb immigration in France in 6 sections: 1. Ethnicisation of social life; 2. Citizenship, secularism: imbroglio; 3. Immigration: Prevent, control, hunt; 4. Integration: a policy on set-aside; 5. The Islamic organisations in France in 1994 and the dynamism of 'young Islam'; 6. Islamism: hexagonal fever. ; Nouvelle rubrique de l'Annuaire de l'Afrique du Nord 1994, cette chronique présente l'actualité de l'immigration maghrébine en France en 6 sections: 1. L'ethnicisation de la vie sociale ; 2. Citoyenneté, laïcité : l'imbroglio ; 3. Immigration : Empêcher, contrôler, chasser ; 4. Intégration : une politique en jachère ; 5. Les organisations islamiques de France en 1994 et le dynamisme de l'"islam jeune" ; 6. Islamisme : la fièvre hexagonale.

Are there Muslim pupils in French schools? this question does not have a place in the managerial approach of national education current reform. Neither does it in French secularist ethos. Moreover, it is uncomfortable because it arouses Islam social categorization whilst education is supposed to be meritocratic. But this question has to be asked if one is to take seriously the cognitive and civic missions of public education. For it matters a lot for Muslims to be accepted as such. And it matters that others be educated to accept Muslims. This determines the capacity of each other to make a common polity, while formal silence maintains a fantastical view of Muslims as threatening outsiders, even in schools. ; Y a-t-il des élèves musulmans ? La question n'a pas sa place dans l'orientation managériale de la réforme dans l'Education nationale. Elle n'en a pas non plus dans l'éthos français de la laïcité. Enfin, elle est inconfortable, car elle éveille la catégorisation sociale de l'islam alors que l'école se veut fondamentalement un espace de méritocratie universelle. Mais cette question devrait être posée si l'on prend au sérieux la mission cognitive et civique de l'école. Car il importe pour les confessants de l'islam d'être acceptés comme tels. Et il importe que les autres soient éduqués à cette acceptation. De cela dépend la capacité des uns et des autres à faire ensemble une communauté politique, tandis que le silence officiel entretient la vision fantasmagorique de l'islam comme groupe extérieur menaçant, jusqu'au sein de l'école