{"id":2168,"date":"2019-07-18T15:52:31","date_gmt":"2019-07-18T13:52:31","guid":{"rendered":"http:\/\/j\/?page_id=2168"},"modified":"2019-07-18T15:52:31","modified_gmt":"2019-07-18T13:52:31","slug":"femmes-libertes-et-droits-en-islam","status":"publish","type":"post","link":"https:\/\/reda.archipress.org\/?p=2168","title":{"rendered":"Femmes, libert\u00e9s et droits en islam"},"content":{"rendered":"\n\n\n

Femmes, libert\u00e9s et droits en islam<\/strong>
Colloque international organis\u00e9 \u00e0 l\u2019Ecole Normale Sup\u00e9rieure de Lyon,
site Descartes, salle D2 128, 28-29 mars 2019
Organisateurs: Makram Abb\u00e8s et R\u00e9da Benkirane<\/p>\n\n\n\n

[ PDF<\/a> \/ Argumentaire<\/a> \/ Axes du colloque<\/a> \/ Programme<\/a> \/ Intervenant(e)s<\/a> ]
[ English<\/a> \/ \u0639\u0631\u0628\u064a<\/a> ]<\/p>\n\n\n\n\n\n

\"\"Argumentaire<\/a><\/a> <\/strong><\/p>\n\n\n\n

Organis\u00e9e par le laboratoire Triangle\/ENS Lyon, et la Fondation Orient Mont P\u00e8lerin de Gen\u00e8ve (atelier de recherche Iqbal, https:\/\/iqbal.hypotheses.org\/<\/u>), la rencontre internationale \u00ab Femmes, libert\u00e9s et droits en Islam\u00bb ambitionne de traiter un sujet d\u2019une actualit\u00e9 toujours renouvel\u00e9e, qui se fait pleinement l\u2019\u00e9cho des interactions entre religion et soci\u00e9t\u00e9, droit et politique, herm\u00e9neutique des textes sacr\u00e9s et valeurs humaines. La question revient de mani\u00e8re lancinante sur le plan sociopolitique, et, au-del\u00e0 de son traitement m\u00e9diatique, il y a une r\u00e9elle demande de connaissances fondamentales et \u00e9labor\u00e9es sur la question du statut de la femme en Islam en ce d\u00e9but du XXIe si\u00e8cle. La condition de la femme fournit en effet un indice pr\u00e9cis de la situation d\u2019une soci\u00e9t\u00e9 donn\u00e9e. Partout dans le monde, les donn\u00e9es d\u00e9mographiques et \u00e9conomiques, les indices de d\u00e9veloppement humain et culturel montrent que l\u00e0 o\u00f9 la condition f\u00e9minine s\u2019am\u00e9liore, elle contribue \u00e9galement et quasi m\u00e9caniquement \u00e0 la promotion de la soci\u00e9t\u00e9 dans son ensemble.<\/p>\n\n\n\n

Autour de la citoyennet\u00e9 et des travaux les plus r\u00e9cents sur la th\u00e9matique du genre, le colloque croisera r\u00e9flexions th\u00e9oriques et comptes rendus des \u00e9volutions en cours dans plusieurs soci\u00e9t\u00e9s du monde islamique. L\u2019effort th\u00e9orique durant ce colloque consistera \u00e0 analyser la nature et l\u2019ampleur des relations entre prescriptions et proscriptions de nature religieuse et r\u00e9alit\u00e9s sociologiques contemporaines. A partir de l\u00e0, les participants identifieront les exp\u00e9riences de red\u00e9finition du statut f\u00e9minin et de lutte contre l\u2019oppression de genre. L\u2019accent sera mis sur les d\u00e9bats religieux contemporains autour de cette question ainsi que sur le r\u00f4le de la religion dans cette lutte pour la lib\u00e9ration et la citoyennet\u00e9 des femmes.<\/p>\n\n\n\n

Le fait de consacrer toute une rencontre \u00e0 la th\u00e9matique propos\u00e9e permettra de produire des expos\u00e9s et des \u00e9changes \u00e0 caract\u00e8re scientifique sur un sujet g\u00e9n\u00e9ralement mal appr\u00e9hend\u00e9 ou trait\u00e9 de mani\u00e8re trop souvent d\u00e9magogique. Ce serait aussi l\u2019occasion d\u2019avoir la ma\u00eetrise, au sein de la sc\u00e8ne acad\u00e9mique fran\u00e7aise et europ\u00e9enne, de la r\u00e9flexion critique et inform\u00e9e sur la question du genre en Islam et de r\u00e9v\u00e9ler au public les travaux r\u00e9cents de nombreux chercheurs et chercheuses du monde islamique. Dans ce cadre, il s\u2019agit de montrer que ce sujet n\u2019est pas une consid\u00e9ration sp\u00e9cifiquement occidentale ou europ\u00e9o-centr\u00e9e, mais bien un souci des hommes et des femmes engag\u00e9s \u00e0 l\u2019universit\u00e9 ou au sein du monde associatif \u00e0 travers diff\u00e9rentes exp\u00e9riences et dans divers pays dans lesquels se posent les questions du changement au niveau des droits humains, des positions sociales et politiques, voire des repr\u00e9sentations et mentalit\u00e9s li\u00e9es aux femmes.<\/p>\n\n\n\n

Aborder ad\u00e9quatement le sujet suppose au pr\u00e9alable d\u2019\u00e9viter un double \u00e9cueil. D\u2019une part, d\u00e8s que la question de la femme est pos\u00e9e, on se trouve imm\u00e9diatement confront\u00e9 \u00e0 un r\u00e9flexe apolog\u00e9tique qui cherche syst\u00e9matiquement \u00e0 montrer l\u2019aspect innovateur, pr\u00e9voyant et protecteur des prescriptions juridico-religieuses \u00e9nonc\u00e9es au VIIe si\u00e8cle. Face au retard social en mati\u00e8re de droit et d\u2019\u00e9galit\u00e9 des genres, plut\u00f4t que d\u2019invoquer le relativisme culturel, cette approche mettra en \u00e9vidence le fait que le Coran, ses ex\u00e9g\u00e8tes et les sp\u00e9cialistes du droit (fuqah\u00e2\u2019<\/em>) \u00e9taient toujours en avance sur le temps historique. Or, ce discours ne fait que ressasser une litt\u00e9rature conservatrice, et fait l\u2019impasse sur les changements historiques ayant affect\u00e9 les diff\u00e9rentes soci\u00e9t\u00e9s qui, finalement, n\u2019ont plus grand-chose \u00e0 voir avec celles de l\u2019Arabie du VIIe si\u00e8cle. L\u2019autre \u00e9cueil, affleurant tout aussi imm\u00e9diatement, r\u00e9side dans la critique occidentale syst\u00e9matique d\u2019un droit jug\u00e9 archa\u00efque, d\u00e9suet et inapte \u00e0 \u00e9voluer.<\/p>\n\n\n\n

Cette derni\u00e8re critique montre que les soci\u00e9t\u00e9s socialement les plus avanc\u00e9es tendent \u00e0 refouler le fait que l\u2019\u00e9mancipation f\u00e9minine est chez elles toute r\u00e9cente (droit de vote, mixit\u00e9 du travail, interruption volontaire de grossesse). R\u00e9fl\u00e9chir sur la question de la femme arabe ou musulmane, ses libert\u00e9s et ses droits au XXIe si\u00e8cle impose donc de cheminer le long d\u2019une cr\u00eate difficile pour \u00e9viter ces deux \u00e9cueils. C\u2019est cette voie, pratiqu\u00e9e par un certain nombre de chercheurs, d\u2019auteurs et d\u2019observateurs participants, qu\u2019il s\u2019agit d\u2019emprunter au cours de ce colloque international.<\/p>\n\n\n\n

S\u2019il est actuellement admis que la r\u00e9alit\u00e9 sociologique n\u2019a plus rien de comparable avec la situation ayant pr\u00e9valu dans l\u2019Antiquit\u00e9 tardive ou au d\u00e9but du Moyen-\u00c2ge, le recours \u00e0 une tradition sacralis\u00e9e ou consid\u00e9r\u00e9e comme telle exerce en revanche une influence prononc\u00e9e au sein des soci\u00e9t\u00e9s contemporaines. Se ressourcer dans le pass\u00e9 est une caract\u00e9ristique de plusieurs discours construits \u00e0 propos de la r\u00e9forme en Islam, mais c\u2019est aussi une posture rh\u00e9torique postmoderne : son efficacit\u00e9 est d\u2019\u0153uvrer \u00e0 une mytho-gen\u00e8se reconstructive de l\u2019identit\u00e9 par le souci de revenir \u00e0 une pratique scrupuleuse et rigoureuse pour imiter les \u00ab pieux anc\u00eatres \u00bb (c\u2019est-\u00e0-dire les toutes premi\u00e8res g\u00e9n\u00e9rations de musulmans). Pour aller au-del\u00e0 de cette reconstitution identitaire, et ne pas \u00eatre prisonnier de modes de pens\u00e9e ou d\u2019arguments d\u2019un autre \u00e2ge, les intervenants tenteront de traiter d\u2019un certain nombre de questions qui sont au c\u0153ur de la citoyennet\u00e9 contemporaine. Plut\u00f4t que de consid\u00e9rer les textes religieux comme des \u00e9crits immuables en mati\u00e8re de production de normes juridiques et sociales, il s\u2019agira d\u2019envisager la mani\u00e8re de les lire ou de les faire \u00e9voluer sur des aspects li\u00e9s \u00e0 l\u2019\u00e9galit\u00e9 devant la loi civile, \u00e0 la vie civique, aux sp\u00e9cificit\u00e9s culturelles des nations ainsi qu\u2019aux changements d\u2019\u00e9poque.<\/p>\n\n\n\n

Alliant l\u2019approche de textes tr\u00e8s anciens et d\u2019autres relevant de l\u2019extr\u00eame contemporain, les interventions ne sont pas seulement th\u00e9oriques mais contiennent aussi des \u00e9tudes de cas qui mettent l\u2019accent sur les r\u00e9alit\u00e9s historiques et les situations concr\u00e8tes r\u00e9v\u00e9latrices d\u2019\u00e9mancipation et de lib\u00e9ration observ\u00e9es dans diff\u00e9rents pays, du S\u00e9n\u00e9gal \u00e0 l\u2019Inde. Tout r\u00e9cemment, deux \u00c9tats nous rappellent les cons\u00e9quences pratiques de ces questionnements. En Tunisie par exemple, un d\u00e9bat vient d\u2019\u00eatre lanc\u00e9 \u00e0 l\u2019initiative du chef de l\u2019\u00c9tat pour appliquer dans le domaine de l\u2019h\u00e9ritage un principe inscrit dans la Constitution, et qui est l\u2019\u00e9galit\u00e9 des droits et devoirs entre hommes et femmes. Rappelons que dans le droit musulman traditionnel, il est question d\u2019une in\u00e9galit\u00e9 juridique qui attribue \u00e0 l\u2019homme le double de la part de la femme en mati\u00e8re d\u2019h\u00e9ritage. La m\u00eame d\u00e9marche a conduit \u00e0 initier une r\u00e9flexion sur la d\u00e9p\u00e9nalisation du mariage de la femme tunisienne avec un non musulman, point que le conseil europ\u00e9en des oul\u00e9mas vient de contester en se positionnant pour le maintien du consensus des clercs \u00e9tabli depuis plusieurs si\u00e8cles. De m\u00eame, en Inde, le parlement a interdit en ao\u00fbt 2017 la pratique dite du triple talaq<\/em>, forme de divorce irr\u00e9vocable pratiqu\u00e9 par l\u2019homme. Cette coutume a occasionn\u00e9 des r\u00e9pudiations imm\u00e9diates ayant expos\u00e9 les femmes musulmanes indiennes \u00e0 diverses formes d\u2019arbitraire et de discrimination. Le changement l\u00e9gislatif montre la pr\u00e9sence d\u2019un combat pour la d\u00e9fense des droits des femmes, et de la lutte contre les diff\u00e9rentes formes d\u2019injustice et de pr\u00e9carisation.<\/p>\n\n\n\n

<\/a>Axes du colloque<\/a><\/strong> <\/strong><\/p>\n\n

I. Sociologie du genre et f\u00e9minisme islamique<\/strong><\/p>\n\n\n\n

H\u00e9ritiers de la pens\u00e9e postcoloniale dont il se r\u00e9clame fortement, le f\u00e9minisme islamique a d\u00e9velopp\u00e9 de nombreuses pistes de r\u00e9flexion sur la mani\u00e8re d\u2019\u00eatre moderne, sans forc\u00e9ment reproduire l\u2019image que l\u2019Occident voulait donner du statut de la femme musulmane \u00e0 l\u2019\u00e9poque coloniale et au-del\u00e0. Ce refus des savoirs h\u00e9g\u00e9moniques ayant une certaine pr\u00e9tention \u00e0 une normativit\u00e9 universelle a produit de nombreux arguments en faveur de l\u2019am\u00e9lioration de la condition de la femme musulmane, principalement articul\u00e9s autour de la question de sa libert\u00e9 et sa dignit\u00e9. Malgr\u00e9 leur diversit\u00e9, les courants du f\u00e9minisme islamique sont toutefois tomb\u00e9s \u00e0 plusieurs reprises dans les discours relativistes, justifiant ainsi des attitudes ou des conduites cens\u00e9es incarner une norme religieuse, alors qu\u2019elles peuvent constituer une limitation des libert\u00e9s et des droits. Comment donc envisager un discours qui ne soit pas enferm\u00e9 dans les questions identitaires, et la constitution de nouvelles normes qui puissent v\u00e9ritablement incarner les valeurs de libert\u00e9 et d\u2019\u00e9galit\u00e9 dans les espaces domin\u00e9s par les cultures de l\u2019Islam.<\/p>\n\n\n\n

II. Les femmes entre th\u00e9ologie, tradition et histoire <\/strong><\/p>\n\n\n\n

Cet axe est d\u00e9di\u00e9 aux \u00e9nonc\u00e9s coraniques et chariatiques portant sur la libert\u00e9 individuelle et le statut de la femme. Certains chercheurs pensent en effet que l\u2019islam a inaugur\u00e9 une nouvelle \u00e8re pour la femme, mais s\u2019en tiennent aux transformations qui ont eu lieu il y a plusieurs si\u00e8cles, tombant ainsi dans le double \u00e9cueil de l\u2019apologie et de l\u2019anachronisme, alors que d\u2019autres estiment que la religion en Islam fonctionne aujourd\u2019hui comme une \u00ab antique servitude \u00bb (Spinoza) qui fait p\u00e2tir la femme, en particulier, d\u2019un \u00e9tat de subordination sociale, juridique et politique. Tout en abordant ces aspects, cet axe explore aussi les nouvelles pistes herm\u00e9neutiques permettant de comprendre autrement les \u00e9nonc\u00e9s du texte sacr\u00e9 ou d\u2019en mieux contextualiser les enjeux. Si, par d\u00e9finition, la mati\u00e8re du droit change et s\u2019\u00e9toffe au fil du temps, la question qui se pose en ce si\u00e8cle d\u2019explosion des connaissances, est de savoir si la charia est une \u00ab voie \u00bb ou une \u00ab loi \u00bb susceptible d\u2019\u00e9volution dynamique.<\/p>\n\n\n\n

III. Etudes de cas<\/strong><\/p>\n\n\n\n

Parler de la femme arabe ou musulmane en g\u00e9n\u00e9ral peut \u00eatre trompeur et induire en erreur, tant le statut des femmes diverge selon les pays et en fonction des traditions nationales ou r\u00e9gionales. Parfois, au sein d\u2019un m\u00eame pays, des oppositions entre ruralit\u00e9 et urbanit\u00e9, centre et p\u00e9riph\u00e9rie, sont plus pertinentes pour les sociologues car elles affectent beaucoup plus ces statuts que les simples g\u00e9n\u00e9ralit\u00e9s formul\u00e9es \u00e0 propos de la culture arabe ou celle de l\u2019Islam. L\u2019\u00e9tude de cas est donc salutaire pour se pr\u00e9munir contre les visions essentialistes, et voir concr\u00e8tement de quelle mani\u00e8re la condition a pu \u00e9voluer ou r\u00e9gresser \u00e0 l\u2019\u00e9poque contemporaine. Comment aujourd\u2019hui les femmes subissent, assument ou transforment leur statut d\u2019un pays \u00e0 un autre, selon qu\u2019elles vivent au S\u00e9n\u00e9gal, en Mauritanie, au Maroc ou en Inde ? Telle est la question qui va guider les interventions ins\u00e9r\u00e9es dans cet axe, et qui conduira \u00e0 obtenir une image pr\u00e9cise des \u00e9volutions d\u00e9cisives port\u00e9es par les Etats et les citoyens concern\u00e9s par de tels changements.<\/p>\n

\n\n\n

<\/a><\/a>Programme<\/strong><\/a><\/p>\n

<\/p>\n\n

Premi\u00e8re journ\u00e9e : 28 mars 2019<\/strong><\/p>\n

<\/p>\n\n

8h45 : Accueil des participants<\/strong><\/p>\n

<\/p>\n\n

9h : Allocutions d\u2019ouverture:<\/strong><\/p>\n

<\/p>\n\n

Claude Gautier, Directeur du laboratoire Triangle (sous r\u00e9serve)<\/p>\n

<\/p>\n\n

Hassan Ghaziri, Pr\u00e9sident de la Fondation Orient Mont-P\u00e8lerin (Gen\u00e8ve)<\/p>\n

<\/p>\n\n

9h10 : Introduction th\u00e9matique:<\/strong> R\u00e9da Benkirane (atelier de recherche Iqbal, Gen\u00e8ve), F\u00e9miniser la rationalit\u00e9 en islam<\/em><\/p>\n

<\/p>\n\n

Matin\u00e9e : Sociologie du genre et f\u00e9minisme islamique <\/u><\/strong><\/u>Pr\u00e9sident de s\u00e9ance: R\u00e9da Benkirane<\/p>\n

<\/p>\n\n

9h30 :<\/strong> H\u00e9l\u00e9 B\u00e9ji (\u00e9crivain, Coll\u00e8ge international de Tunis), Tradition et libert\u00e9<\/em><\/p>\n

<\/p>\n\n

11h :<\/strong> Hasna Hussein (Sociologue des m\u00e9dias et du genre, Centre \u00c9mile Durkheim, Bordeaux), Femmes, journalisme et r\u00f4les de genre dans le monde arabe<\/em><\/p>\n

<\/p>\n\n

11h45 : D\u00e9bat et pause d\u00e9jeuner<\/strong><\/p>\n

<\/p>\n\n

Apr\u00e8s-midi : Entre th\u00e9ologie, tradition et histoire <\/u><\/strong>Pr\u00e9sident de s\u00e9ance: Hassan Ghaziri<\/p>\n

<\/p>\n\n

14h :<\/strong> Mouna Hachim (\u00e9crivain, Maroc), L’\u00e9mancipation par la connaissance : femmes savantes \u00e0 travers l’histoire<\/em><\/p>\n

<\/p>\n\n

14h45 :<\/strong> Cyrille Moreno al Ajam\u00ee (th\u00e9ologien, docteur en litt\u00e9rature et langue arabes de l\u2019universit\u00e9 de Strasbourg), Le Coran est-il la source du sexisme en Islam ?<\/em><\/p>\n

<\/p>\n\n

15h30 : D\u00e9bat et pause caf\u00e9<\/strong><\/p>\n

<\/p>\n\n

16h :<\/strong> Bruno Nassim Aboudrar (professeur, universit\u00e9 de Paris III – Sorbonne Nouvelle), Le voile s’expose : figures de femmes voil\u00e9es dans l’art contemporain<\/em><\/p>\n

<\/p>\n\n

16h45 :<\/strong> Makram Abb\u00e8s (professeur, ENS Lyon), Le voile du point de vue de la philosophie des normes<\/em><\/p>\n

<\/p>\n\n

17h30 D\u00e9bat et cl\u00f4ture de la journ\u00e9e<\/strong><\/p>\n

<\/p>\n\n

Deuxi\u00e8me journ\u00e9e : 29 mars 2019<\/strong><\/p>\n

<\/p>\n\n

9h15 : Accueil des participants<\/strong><\/p>\n

<\/p>\n\n

Matin\u00e9e : Etudes de cas <\/u><\/strong><\/u>Pr\u00e9sident de s\u00e9ance: Makram Abb\u00e8s<\/p>\n

<\/p>\n\n

9h30 :<\/strong> Asma Lamrabet (m\u00e9decin et \u00e9crivain, Maroc), L’\u00e9galit\u00e9 hommes- femmes au Maroc: entre le r\u00e9f\u00e9rentiel religieux et l’imp\u00e9ratif r\u00e9formiste <\/em><\/p>\n

<\/p>\n\n

10h15 :<\/strong> Sophie Bessis (historienne, chercheuse associ\u00e9e \u00e0 l\u2019IRIS), L\u2019histoire du f\u00e9minisme tunisien et le facteur religieux<\/em><\/p>\n

<\/p>\n\n

11h :<\/strong> Chahla Chafiq (\u00e9crivain, Haut Conseil \u00e0 l’\u00e9galit\u00e9 entre les femmes et les hommes, HCE), Politique, religieux et f\u00e9minisme : que nous apprend l’exp\u00e9rience iranienne<\/em><\/p>\n

<\/p>\n\n

11h45 : D\u00e9bat et pause d\u00e9jeuner<\/strong><\/p>\n

 <\/p>\n

<\/p>\n\n

Apr\u00e8s-midi : Etudes de cas <\/u><\/strong><\/p>\n

<\/p>\n\n

14h :<\/strong> Myriam Ababsa (chercheuse associ\u00e9e, IFPO, Amman), L’exclusion des femmes de l’h\u00e9ritage et de la propri\u00e9t\u00e9 fonci\u00e8re en Jordanie : droit et normes sociales<\/em><\/p>\n

<\/p>\n\n

14h45 :<\/strong> Iman Hajji (chercheuse associ\u00e9e au laboratoire Triangle (UMR 5206)), Khayriyya Ibn Ay\u00e2d et son livre<\/em> La femme turque, sa vie sociale et le harem<\/p>\n

<\/p>\n\n

15h30 : D\u00e9bat et pause caf\u00e9<\/strong><\/p>\n

<\/p>\n\n

16h :<\/strong> Zakia Soman, (f\u00e9ministe, Inde) Le Mouvement des<\/em> femmes musulmanes indiennes<\/em> (Bharatiya Muslim Mahila Andolan, BMMA) – communication vid\u00e9o<\/p>\n

<\/p>\n\n

17h15 D\u00e9bat et cl\u00f4ture de la journ\u00e9e<\/strong><\/p>\n

 <\/p>\n

\n

<\/p>\n\n

 <\/p>\n

<\/p>\n\n

<\/u><\/a>Intervenant(e)s<\/a><\/u><\/strong><\/p>\n

<\/p>\n\n

1. Ababsa<\/strong>, <\/strong>Myriam<\/strong>,<\/strong> chercheuse associ\u00e9e \u00e0 l\u2019Institut Fran\u00e7ais du Proche Orient \u00e0 Amman, travaille sur les questions de g\u00e9ographie sociale et d\u2019impact des politiques publiques sur les d\u00e9veloppements r\u00e9gionaux et urbains de Jordanie et Syrie. Elle est l’auteur de Amman de pierre et de paix <\/em>(Autrement, 2007), Raqqa, territoires et pratiques sociales d\u2019une ville syrienne <\/em>(Beyrouth Ifpo, 2009) et a dirig\u00e9 Atlas of Jordan. <\/em>History, Territories, Society<\/em> (Beirut, Ifpo 2013), Cities, Urban Practices and Nation Building in Jordan <\/em>(avec Rami Daher, Ifpo, 2011) et Housing and<\/em> Urban Land Tenure in the Middle East<\/em> (avec Baudouin Dupret et Eric Denis, University of Cairo Press, 2012). web : http:\/\/www.ifporient.org\/myriam-ababsa\/<\/a> \/ email : m.ababsa@ifporient.org<\/a><\/p>\n

2. Abb\u00e8s Makram, <\/strong>membre du laboratoire Triangle, ancien membre junior de l\u2019Institut Universitaire de France (IUF, 2010-2015), est professeur d\u2019\u00e9tudes arabes \u00e0 l\u2019\u00c9cole Normale Sup\u00e9rieure de Lyon. Sp\u00e9cialiste de la philosophie arabe, il a consacr\u00e9 de nombreux travaux aux arts de gouverner, \u00e0 la pens\u00e9e de la guerre et au probl\u00e8me th\u00e9ologico-politique en Islam. Il est l\u2019auteur de Islam et politique \u00e0 l\u2019\u00e2ge classique<\/em> (Presses universitaires de France, 2009), Tr\u00e9sors d\u00e9voil\u00e9s : anthologie de l\u2019islam spirituel<\/em>, (Avec Leili Anvar, Seuil, 2009), il a introduit, traduit et comment\u00e9 Al-Mawardi, De l\u2019\u00e9thique du Prince et du gouvernement de l\u2019Etat<\/em> (Les Belles Lettres, 2015). web : http:\/\/triangle.ens-lyon.fr\/spip.php?article191<\/a> \/ email : makram.abbes@ens-lyon.fr<\/a><\/p>\n

3. Aboudrar<\/strong>, <\/strong>Bruno-Nassim<\/strong>, <\/strong>\u00e9crivain et th\u00e9oricien de l\u2019art, enseigne \u00e0 l\u2019universit\u00e9 de Paris III. Il est l\u2019auteur de plusieurs livres dont les plus r\u00e9cents sont Comment le voile est devenu musulman<\/em> (Flammarion, 2014), Qui veut la peau de V\u00e9nus ? : le destin scandaleux d’un chef-d’\u0153uvre de Vel\u00e1zquez <\/em>(Flammarion, 2016). web : http:\/\/www.univ-paris3.fr\/aboudrar-bruno-nassim-29276.kjsp<\/a> \/ email : bruno-nassim.aboudrar@sorbonne-nouvelle.fr<\/a><\/p>\n

4. <\/strong>B\u00e9ji, H\u00e9l\u00e9, <\/strong>\u00e9crivain, pr\u00e9side le Coll\u00e8ge international de Tunis. Elle est l\u2019auteur de plusieurs livres dont Le D\u00e9senchantement national, essai sur la d\u00e9colonisation<\/em> (Masp\u00e9ro 1982), L\u2019Imposture culturelle<\/em> (Stock, 1997), Nous, d\u00e9colonis\u00e9s<\/em> (Arl\u00e9a, 2007) et Islam Pride. Derri\u00e8re le voile<\/em> (Gallimard, 2011). web : http:\/\/www.college-international.org\/le-college-international-de-tunis.html<\/a> \/ email : hele.beji@gmail.com<\/a><\/p>\n

5. Benkirane, R\u00e9da, <\/strong>sociologue, docteur en philosophie de l\u2019universit\u00e9 de Lyon, dirige l\u2019atelier de recherche Iqbal consacr\u00e9 \u00e0 la pens\u00e9e critique en islam. Il est l\u2019auteur de Islam, \u00e0 la reconqu\u00eate du sens<\/em> (Le Pommier, 2017), D\u00e9mographie et g\u00e9opolitique. \u00c9tude critique des travaux d\u2019Emmanuel Todd<\/em> (Hermann, 2015), La Complexit\u00e9, vertiges et promesses. Dix-huit histoires de sciences<\/em> (Le Pommier, 2013, 2006, 2002) et Le D\u00e9sarroi identitaire. Jeunesse, islamit\u00e9 et arabit\u00e9 contemporaines<\/em> (La Crois\u00e9e des chemins, 2012, Cerf, 2004). web : j<\/a> \/ email : matimi.anass@gmail.com<\/a><\/p>\n

6. Bessis, Sophie<\/strong>, historienne et chercheuse associ\u00e9e \u00e0 l\u2019IRIS, est l\u2019auteur de nombreux essais sur les rapports Nord-Sud, le Maghreb ainsi que sur la question f\u00e9minine ; Les Arabes, les femmes, la libert\u00e9 (Albin Michel,2007), La Double Impasse : l’universel \u00e0 l’\u00e9preuve des fondamentalismes religieux et marchand (La D\u00e9couverte, 2014), Les Valeureuses : cinq Tunisiennes dans l’histoire (Tunis, Elyzad, 2017) et Histoire de la Tunisie de Carthage \u00e0 nos jours<\/em> (Tallandier, 2019). web : http:\/\/www.iris-france.org\/chercheurs\/sophie-bessis\/<\/a> \/ email : sophie.bessis@orange.fr<\/a><\/p>\n

7. Chafiq, Chahla,<\/strong> \u00e9crivain et f\u00e9ministe franco-iranienne, est membre du Haut Conseil \u00e0 l\u2019\u00e9galit\u00e9 (France). Elle est l\u2019auteur de La Femme et le retour de l’islam<\/em> (Paris, \u00c9ditions du F\u00e9lin, 1991), Femmes sous le voile ; face \u00e0 la loi islamique<\/em> (en collaboration avec Farhad Khosrokhavar. \u00c9ditions du F\u00e9lin, 1995), Le Nouvel Homme islamiste. La prison politique en Iran<\/em> (\u00c9ditions du F\u00e9lin, 2002), Islam, politique, sexe et genre<\/em> (Paris, PUF, 2011)et Le rendez-vous iranien de Simone de Beauvoir <\/em>(Editions iXe, 2019). web : https:\/\/chahlachafiq.com\/<\/a> \/ email : chahla.chafiq@gmail.com<\/a><\/p>\n

8. Ghaziri, Hassan, <\/strong>pr\u00e9sident de la Fondation Orient Mont-P\u00e8lerin (Gen\u00e8ve), co-fondateur de l\u2019atelier de recher Iqbal, il dirige le Beirut Research and Innovation Center<\/em>(BRIC), un centre de recherche\/action pluridisciplinaire, mont\u00e9 en partenariat avec plusieurs universit\u00e9s et institutions internationales. Sp\u00e9cialiste des syst\u00e8mes d\u2019information et de connaissances, chercheur en intelligence artificielle, il a \u00e9t\u00e9 notamment professeur \u00e0 l\u2019Universit\u00e9 Am\u00e9ricaine de Beyrouth et professeur invit\u00e9 \u00e0 l\u2019Universit\u00e9 de Kyoto, l\u2019INSEAD (Fontainebleau) et l\u2019Ecole polytechnique f\u00e9d\u00e9rale de Lausanne (EPFL) et est co-auteur de Knowledge Management<\/em> (Pearson Education Inc., Prentice Hall, 2004). web : http:\/\/orientmontpelerin.ch\/<\/a> \/ email : hassan.ghaziri@epfl.ch<\/a><\/p>\n

9. Hachim, Mouna<\/strong>, \u00e9crivain et chercheuse en histoire, titulaire d\u2019un DEA en litt\u00e9rature compar\u00e9e de l\u2019universit\u00e9 de Casablanca, est l\u2019auteur de Histoire inattendue du Maroc<\/em> (Erick Bonnier Editions, 2018), du Dictionnaire des noms de famille du Maroc<\/em> (Casablanca, Auto\u00e9dition, 2007 et \u00c9dition Le Fennec, 2011), de Les Enfants de la Chaouia<\/em> (Casablanca,\u200e Auto\u00e9dition, 2004) et d\u2019une s\u00e9rie documentaire, La route des origines<\/em> (Tariq al asl<\/em>, t\u00e9l\u00e9diffusion: TV Medisat 1, 2014). Son dernier livre \u00e0 para\u00eetre prochainement est un roman historique consacr\u00e9 \u00e0 la biographie d\u2019un lettr\u00e9 morisque, Les manuscrits perdus<\/em> (Erick Bonnier Editions, 2019). web : http:\/\/mounahachim.wordpress.com<\/a> \/ email : hachimmouna1@gmail.com<\/a><\/p>\n

10. Hajji, Iman<\/strong>, islamologue, docteur en Linguistique, litt\u00e9rature et civilisation arabes, est chercheuse associ\u00e9e au laboratoire Triangle \u00e0 l’ENS de Lyon. Elle est sp\u00e9cialiste de l’orientalisme allemand et l’auteur du premier livre en langue allemande portant sur Tahar Haddad et sa pens\u00e9e r\u00e9formatrice au sujet des droits des femmes : Ein Mann spricht f\u00fcr die Frauen. at-T\u00e2hir al-Hadd\u00e2d und seine Schrift “Die tunesische Frau in Gesetz und Gesellschaft”, Klaus Schwarz Verlag, Berlin, 2009. web: http:\/\/triangle.ens-lyon.fr\/spip.php?article5408<\/a> \/ email : iman.hajji@gmail.com<\/a><\/p>\n

11. Hussein, Hasna <\/strong>est sociologue des m\u00e9dias et du genre. Chercheuse associ\u00e9e au Centre \u00c9mile Durkheim (UMR 5116, Bordeaux), elle travaille actuellement sur les processus de radicalisation des femmes et des jeunes. Elle anime le carnet de recherche Contre-discours radical<\/em>. web : https:\/\/cdradical.hypotheses.org\/<\/a> \/ email : hasna.hussein@hotmail.com<\/a><\/p>\n

12. Lamrabet, Asma<\/strong>, m\u00e9decin biologiste de formation, a dirig\u00e9 leCentre des \u00e9tudes f\u00e9minines en Islam au sein de l\u2019Association des oul\u00e9mas<\/a> du Maroc, est responsable de la chaire genre et religions \u00e0 la fondation euro-arabe de l’universit\u00e9 de Grenade. Elle est auteur de plusieurs ouvrages parmi lesquels Le Coran et les femmes : une lecture de lib\u00e9ration<\/em> (\u00c9ditions Tawhid, 2007), L’Islam. Occident: chemins vers l’universel<\/em> (S\u00e9guier, 2011), Femmes et hommes dans le Coran: quelle \u00e9galit\u00e9?<\/em> (Paris, \u00c9ditions Al Bouraq, 2012), Croyantes et f\u00e9ministes, un autre regard sur les religions<\/em> (La crois\u00e9e des chemins 2018) et Islam et femmes, les questions qui f\u00e2chent <\/em>(Gallimard Folio, 2018). web : www.asma-lamrabet.com<\/a> \/ email: lamrabetasma2@gmail.com<\/a><\/p>\n

13. Moreno al Ajam\u00ee, Cyrille<\/strong>,<\/strong> docteur en m\u00e9decine, docteur en Litt\u00e9rature et langue arabes, est islamologue et coranologue. Th\u00e9ologien et sp\u00e9cialiste de l\u2019ex\u00e9g\u00e8se du Coran, il a consacr\u00e9 l\u2019essentiel de ses travaux \u00e0 l\u2019\u00e9tablissement d\u2019un sens litt\u00e9ral non-herm\u00e9neutique du Coran. L\u2019ensemble de ses recherches est publi\u00e9 sur le site Que dit vraiment le Coran<\/em>. web : https:\/\/www.alajami.fr\/<\/a> \/ email : alajami@msn.com<\/a><\/p>\n

14. Soman, Zakia,<\/strong> anciennement professeur d\u2019anglais et de communication des affaires \u00e0 l\u2019universit\u00e9 de Gujarat, Inde, est une f\u00e9ministe qui a cofond\u00e9 le Mouvement des femmes musulmanes indiennes (Bharatiya Muslim Mahila Andolan), une \u00ab organisation de masse conduite par des musulmanes, autonome, s\u00e9culi\u00e8re, d\u00e9mocratique combattant pour la justice de genre et les droits de citoyennet\u00e9 \u00bb. Elle est co-auteur de Reclaiming Sacred Spaces : Muslim Women\u2019s Struggle for Entry into Haji Ali Dargah<\/em>(avec Noorjehan Safia Niaz, Chennai, Notion Press, 2017). web: https:\/\/bmmaindia.com\/<\/a> \/ email: zakiasoman@gmail.com<\/a>

<\/p>\n

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<\/p>\n

<\/a>Women, liberties and rights in Islam<\/strong><\/a><\/p>\n

International symposium held at the Ecole Normale Sup\u00e9rieure of Lyon, Descartes site , room D2 128, 28-29 March 2019 Organizers: Makram Abb\u00e8s & Reda Benkirane<\/p>\n

\"\"Abstract<\/strong><\/p>\n

Organized by the Triangle \/ ENS Lyon laboratory, and the Orient Mont Pelerin Foundation of Geneva (http:\/\/orientmontpelerin.ch\/<\/a>)\/Iqbal research workshop (https:\/\/iqbal.hypotheses.org\/<\/a>), the international conference “Women , liberties and rights in Islam “aims to treat a subject of a constantly renewed topicality. It is fully echoing the interactions between religion and society, law and politics, hermeneutics of sacred texts and human values. The question comes back in a nagging way on the socio-political level, and, beyond its media treatment, there is a real demand for fundamental and elaborated knowledge on the question of the status of women in Islam at the beginning of the twenty-first century. The condition of the woman provides indeed a precise index of the situation of a given society. Around the world, demographic and economic data, indices of human and cultural development show that, where the condition of women is improving, it also contributes, almost mechanically, to the promotion of society as a whole.<\/p>\n

Around citizenship and the most recent work on the theme of gender, the conference will combine theoretical reflections and reports of developments in progress in several societies of the Islamic world. The theoretical effort will be to analyze the nature and level of the relationship between prescriptions and proscriptions of a religious nature and contemporary sociological realities. From there, participants will identify experiences of redefining the status of women and combating gender oppression. The focus will be on contemporary religious debates as well as on the role of religion in the struggle for the liberation and citizenship of women.<\/p>\n

Devoting a whole meeting to the proposed theme will allow producing scientific presentations and exchanges on a subject that is generally misunderstood or too often demagogically treated. It would also be an opportunity to master, within the French and European academic scene, critical and informed reflection on the issue of gender in Islam and to reveal to the public the recent work of many researchers in the Islamic world. In this context, it is a question of showing that this subject is not a specifically Western or European-centric consideration, but rather a concern for the men and women engaged in the university or in the associative world through different experiences and in various countries where the question of change in terms of rights, social and political positions, and even behavior and mentalities related to women are raised.<\/p>\n

Addressing the subject adequately presupposes first avoiding two difficulties. On the one hand, as soon as the question of the woman is posed, one is immediately confronted with an apologetic reflex that seeks systematically to show the innovating aspect, foreseeing and protecting the legal-religious prescriptions stated in the seventh century. Given the social backwardness of law and gender equality, rather than invoking cultural relativism, this approach will highlight the fact that the Qur’an, its exegetes and legal scholars (fuqah\u00e2 ‘) were always in advance on historical time. However, this discourse only rehashes a conservative literature, and ignores the historical changes that have affected the different societies that ultimately have little to do with those of seventh-century Arabia. . The other difficulty, just as immediately apparent, lies in the systematic Western criticism of a law judged archaic, obsolete, and unfit to evolve.<\/p>\n

This last criticism shows that socially advanced societies tend to repress the fact that women’s emancipation is quite recent (right to vote, mixed work, voluntary abortion). Reflecting on the question of the Arab or Muslim woman, her liberties and her rights in the twenty-first century, make it necessary to walk along a difficult ridge to avoid these two pitfalls. This is the path, practiced by a certain number of participating researchers, authors and observers, that will be adopted during this international conference.<\/p>\n

It is now accepted that the sociological reality is no longer comparable to the situation that prevailed in late antiquity or the early Middle Ages. Even though, referring to a tradition that is sacred or considered as such, exerts a deep influence on contemporary societies. Inspiration from the past is a feature of several discourses constructed about reform in Islam, but it is also a postmodern rhetorical stance: its effectiveness is to work towards a reconstructive mytho-genesis of identity through return to a scrupulous and rigorous practice to imitate the “pious ancestors” (that is, the very first generations of Muslims). To go beyond this reconstitution of identity, and not be trapped in ways of thinking or arguments of another age, the speakers will attempt to address a number of issues that are at the heart of contemporary citizenship. Rather than considering religious texts as immutable writings in the production of legal and social norms, it will be necessary to consider how to make them evolve on aspects related to equality before the civil law, to public life, the cultural specificities of nations as well as changing era.<\/p>\n

Combining the approach of very old texts and contemporary ones, the interventions are not only theoretical but also contain case studies that will focus on the historical realities and concrete situations revealing emancipation and liberation as observed in different countries, from Senegal to India. Just recently, two states remind us of the practical consequences of these questions. In Tunisia for example, a debate has just been launched on the initiative of the Head of State to apply in the field of inheritance a principle embedded in the Constitution, and stating the equality of rights and duties between men and women. Recall that in traditional Muslim law, there is a question of a legal inequality that attributes to man the double of the share of the woman in inheritance. The same approach led to a reflection on the decriminalization of Tunisian women’s marriage with a non-Muslim, a point that the European Council of Ulema has just challenged by positioning itself to maintain the consensus of clerics established for several centuries. Similarly, in India, the parliament banned in August 2017 the practice known as triple talaq, a form of irrevocable divorce practiced by the man. This custom led to immediate repudiations exposing Indian Muslim women to various forms of arbitrariness and discrimination. The legislative change shows the presence of a fight for the defense of women’s rights, and the fight against the various forms of injustice and precariousness.<\/p>\n

Themes of the conference<\/strong><\/p>\n

I. Sociology of gender and Islamic feminism<\/strong><\/p>\n

Heirs of postcolonial thought which he claims strongly, Islamic feminism has developed many lines of thought on how to be modern, without necessarily reproducing the image that the West wanted to give the status of Muslim women during the colonial era and beyond. This rejection of hegemonic knowledge with a certain claim to universal normativity has produced many arguments in favor of improving the condition of the Muslim woman, mainly articulated around the question of her freedom and dignity. Despite their diversity, the currents of Islamic feminism have fallen repeatedly in relativistic discourses, thus justifying attitudes or behaviors that are supposed to embody a religious norm, while they may constitute a limitation of freedoms and rights. How then to envisage a discourse that is not locked in the questions of identity, and the constitution of new norms that can truly embody the values of freedom and equality in the spaces dominated by the cultures of Islam.<\/p>\n

II. Women between law and theology<\/strong><\/p>\n

This theme is dedicated to Qur’anic and Shari\u2019a statements concerning the individual freedom and status of women. Some scholars believe that Islam has ushered in a new era for women, but stick to the transformations that have taken place several centuries ago, falling into the double pitfall of apology and anachronism, while others believe that religion in Islam today functions as an “ancient servitude” (Spinoza) in which women are suffering a state of social, legal and political subordination. While addressing these aspects, this axis also explores new hermeneutical avenues to otherwise understand the statements of the sacred text or to better contextualize the issues. If, by definition, the subject of law changes and expands over time, the question that arises in this century of explosion of knowledge, is whether Shari’a is a “path” or a “law” susceptible of dynamic evolution.<\/p>\n

III. Case studies<\/strong><\/p>\n

Talking about Arab or Muslim women in general can be misleading as the status of women differs from country to country and according to national or regional traditions. Sometimes, within the same country, oppositions between rurality and urbanity, center and periphery, are more relevant to sociologists because they affect these statutes much more than simple generalities formulated about Arab culture or that of the Islam. The case study is thus salutary to guard against essentialist visions, and to see concretely how the condition could evolve or regress in contemporary times. How do women today suffer, assume or transform their status from one country to another, depending on whether they live in Senegal, Mauritania, Morocco or India? This is the question that will guide the interventions included in this axis, and that will lead to obtain a precise image of the decisive evolutions brought by the States and the citizens concerned by such changes.<\/p>\n

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\u0645\u0646 \u062a\u0646\u0638\u064a\u0645<\/p>\n

Laboratoire Triangle (Ecole Normale Sup\u00e9rieure Lyon) Orient Mont P\u00e8lerin de Gen\u00e8ve Atelier de recherche Iqbal (Gen\u00e8ve)<\/p>\n

\"\"<\/p>\n

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.<\/p>\n

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 <\/p>\n

\n

<\/a> \u0627\u0644\u0628\u0631\u0646\u0627\u0645\u062c<\/a><\/strong><\/p>\n

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\u0643\u0644\u0645\u0629 \u0627\u0644\u0627\u0641\u062a\u062a\u0627\u062d:<\/strong> \u0643\u0644\u0648\u062f \u0643\u0648\u062a\u064a\u064a Claude Gautier \u0645\u062f\u064a\u0631 \u0645\u062e\u062a\u0628\u0631 Triangle \u062d\u0633\u0646 \u063a\u0627\u0632\u064a\u0631\u064a Hassan Ghaziri \u0631\u0626\u064a\u0633 \u0645\u0624\u0633\u0633\u0629 Orient Mont-P\u00e8lerin (Gen\u00e8ve)<\/p>\n

\u0627\u0644\u0646\u062f\u0648\u0629 \u0627\u0644\u0639\u0644\u0645\u064a\u0629<\/strong><\/p>\n

\u0645\u0642\u062f\u0645\u0629 \u062d\u0648\u0644 <\/strong>\u0645\u0648\u0636\u0648\u0639 \u0627\u0644\u0646\u062f\u0648\u0629: \u0631\u0636\u0627 \u0628\u0646\u0643\u064a\u0631\u0627\u0646 (\u0645\u062e\u062a\u0628\u0631 \u0627\u0644\u0628\u062d\u062b ”\u0625\u0642\u0628\u0627\u0644”\u060c \u062c\u0646\u064a\u0641)\u060c \u062a\u0623\u0646\u064a\u062b \u0627\u0644\u0639\u0642\u0644\u0627\u0646\u064a\u0629 \u0641\u064a \u0627\u0644\u0625\u0633\u0644\u0627\u0645<\/em><\/p>\n

\u0627\u0644\u0645\u062d\u0648\u0631 \u0627\u0644\u0623\u0648\u0644 : \u0633\u0648\u0633\u064a\u0648\u0644\u0648\u062c\u064a\u0627 \u0627\u0644\u0646\u0648\u0639 \u0648\u0627\u0644\u0623\u0646\u062b\u0648\u064a\u0629 \u0627\u0644\u0625\u0633\u0644\u0627\u0645\u064a\u0629 <\/u><\/strong>(28 \u0645\u0627\u0631\u0633 \u0642\u0628\u0644 \u0627\u0644\u0638\u0647\u0631)<\/u><\/p>\n

\u0627\u0644\u062a\u0631\u0627\u062b \u0648\u0627\u0644\u062d\u0631\u064a\u0629<\/em> \u060c(\u0643\u0627\u062a\u0628\u0629\u060c \u0627\u0644\u0643\u0644\u064a\u0629 \u0627\u0644\u062f\u0648\u0644\u064a\u0629 \u0628\u062a\u0648\u0646\u0633 \u0627\u0644\u0639\u0627\u0635\u0645\u0629 Coll\u00e8ge international de Tunis) \u0647\u064a\u0644\u064a \u0628\u064a\u062c\u064a<\/p>\n

\u0627\u0644\u0646\u0633\u0627\u0621 \u060c\u0627\u0644\u0635\u062d\u0627\u0641\u0629 \u0648\u0623\u062f\u0648\u0627\u0631 \u0627\u0644\u0646\u0648\u0639 \u0641\u064a \u0627\u0644\u0639\u0627\u0644\u0645 \u0627\u0644\u0639\u0631\u0628\u064a<\/em> \u060c(\u0645\u062a\u062e\u0635\u0635\u0629 \u0641\u064a \u0639\u0644\u0645 \u0627\u0644\u0627\u062c\u062a\u0645\u0627\u0639 \u0627\u0644\u0645\u062a\u0639\u0644\u0642 \u0628\u0648\u0633\u0627\u0626\u0637 \u0627\u0644\u0625\u0639\u0644\u0627\u0645 \u0648\u0627\u0644\u0646\u0648\u0639\u060c \u0645\u0631\u0643\u0632 \u0625\u0645\u064a\u0644 \u062f\u0648\u0631\u062e\u0627\u064a\u0645 \u00c9mile Durkheim \u060c \u0628\u0645\u062f\u064a\u0646\u0629 \u0628\u0648\u0631\u062f\u0648 Bordeaux ) \u062d\u0633\u0646\u0627\u0621 \u062d\u0633\u064a\u0646<\/p>\n

\u0627\u0644\u0645\u062d\u0648\u0631 \u0627\u0644\u062b\u0627\u0646\u064a<\/u><\/strong> : \u0628\u064a\u0646 \u0627\u0644\u062f\u064a\u0646 \u0648\u0627\u0644\u062a\u0631\u0627\u062b \u0648\u0627\u0644\u062a\u0642\u0627\u0644\u064a\u062f <\/u><\/strong>( 28 \u0645\u0627\u0631\u0633 \u0628\u0639\u062f \u0627\u0644\u0638\u0647\u0631)<\/u><\/p>\n

\u0645\u0646\u0649 \u0647\u0627\u0634\u0645 (\u0643\u0627\u062a\u0628\u0629\u060c \u0627\u0644\u0645\u063a\u0631\u0628)\u060c \u0627\u0644\u062a\u062d\u0631\u064a\u0631 \u0645\u0646 \u062e\u0644\u0627\u0644 \u0627\u0644\u0645\u0639\u0631\u0641\u0629: \u0646\u0633\u0627\u0621 \u0639\u0627\u0644\u0645\u0627\u062a \u0639\u0628\u0631 \u0627\u0644\u062a\u0627\u0631\u064a\u062e<\/em><\/p>\n

\u0647\u0644 \u0627\u0644\u0642\u0631\u0622\u0646 \u0645\u0635\u062f\u0631 \u0627\u0644\u062a\u062d\u064a\u0632 \u0636\u062f \u0627\u0644\u0645\u0631\u0623\u0629 \u061f<\/em> \u060c( \u0645\u062a\u062e\u0635\u0635 \u0641\u064a \u0639\u0644\u0645 \u0627\u0644\u0644\u0627\u0647\u0648\u062a\u060c \u062f\u0643\u062a\u0648\u0631\u0627\u0647 \u0641\u064a \u0627\u0644\u0623\u062f\u0628 \u0648\u0627\u0644\u0644\u063a\u0629 \u0627\u0644\u0639\u0631\u0628\u064a\u064a\u0646 \u0645\u0646 \u062c\u0627\u0645\u0639\u0629 \u0633\u062a\u0631\u0627\u0632\u0628\u0648\u0631\u063a Strasbourg) \u0633\u064a\u0631\u064a\u064a\u0644 \u0645\u0648\u0631\u064a\u0646\u0648 \u0627\u0644\u0639\u062c\u0645\u064a<\/p>\n

\u0627\u0644\u062d\u062c\u0627\u0628 \u064a\u062a\u0636\u062d : \u0623\u0634\u0643\u0627\u0644 \u0646\u0633\u0627\u0621 \u0645\u062d\u062c\u0628\u0627\u062a \u0641\u064a \u0627\u0644\u0641\u0646 \u0627\u0644\u0645\u0639\u0627\u0635\u0631<\/em> \u060c(\u0623\u0633\u062a\u0627\u0630\u060c \u062c\u0627\u0645\u0639\u0629 \u0628\u0627\u0631\u064a\u0633 III- \u0627\u0644\u0633\u0648\u0631\u0628\u0648\u0646 \u0627\u0644\u062c\u062f\u064a\u062f\u0629) \u0628\u0631\u0648\u0646\u0648 \u0646\u0633\u064a\u0645 \u0623\u0628\u0648\u062f\u0631\u0627\u0631<\/p>\n

\u0627\u0644\u062d\u062c\u0627\u0628 \u0645\u0646 \u0648\u062c\u0647\u0629 \u0646\u0638\u0631 \u0641\u0644\u0633\u0641\u0629 \u0627\u0644\u0645\u0639\u0627\u064a\u064a\u0631<\/em> \u060c(\u0623\u0633\u062a\u0627\u0630\u060c \u0627\u0644\u0645\u062f\u0631\u0633\u0629 \u0627\u0644\u0639\u0644\u064a\u0627 \u0644\u0644\u0645\u0639\u0644\u0645\u064a\u0646 \u0644\u064a\u0648\u0646 Lyon) \u0645\u0643\u0631\u0645 \u0639\u0628\u0627\u0633<\/p>\n

 <\/p>\n

\u0627\u0644\u0645\u062d\u0648\u0631 \u0627\u0644\u062b\u0627\u0644\u062b: \u062f\u0631\u0627\u0633\u0629 \u062d\u0627\u0644\u0627\u062a \u0645\u062d\u062f\u062f\u0629 <\/u><\/strong>(<\/u>29<\/u> \u0645\u0627\u0631\u0633 \u0642\u0628\u0644 \u0627\u0644\u0638\u0647\u0631)<\/u><\/u><\/p>\n

 <\/p>\n

\u0623\u0633\u0645\u0627\u0621 \u0627\u0644\u0645\u0631\u0627\u0628\u0637 (\u0637\u0628\u064a\u0628\u0629 \u0648\u0643\u0627\u062a\u0628\u0629\u060c \u0627\u0644\u0645\u063a\u0631\u0628)\u060c \u0627\u0644\u0645\u0633\u0627\u0648\u0627\u0629 \u0628\u064a\u0646 \u0627\u0644\u0631\u062c\u0627\u0644 \u0648\u0627\u0644\u0646\u0633\u0627\u0621 \u0641\u064a \u0627\u0644\u0645\u063a\u0631\u0628<\/em>: \u0628\u064a\u0646 \u0627\u0644\u0645\u0631\u062c\u0639\u064a\u0629 \u0627\u0644\u062f\u064a\u0646\u064a\u0629 \u0648\u0636\u0631\u0648\u0631\u0629 \u0627\u0644\u0625\u0635\u0644\u0627\u062d<\/em><\/p>\n

\u062a\u0627\u0631\u064a\u062e \u0627\u0644\u062d\u0631\u0643\u0629 \u0627\u0644\u0623\u0646\u062b\u0648\u064a\u0629 \u0627\u0644\u062a\u0648\u0646\u0633\u064a\u0629 \u0648\u0627\u0644\u0639\u0627\u0645\u0644 \u0627\u0644\u062f\u064a\u0646\u064a<\/em> (\u0645\u0624\u0631\u062e\u0629\u060c \u0648\u0628\u0627\u062d\u062b\u0629 \u0645\u0634\u0627\u0631\u0643\u0629 \u0641\u064a \u0645\u0639\u0647\u062f \u0627\u0644\u0639\u0644\u0627\u0642\u0627\u062a \u0627\u0644\u062f\u0648\u0644\u064a\u0629 \u0648\u0627\u0644\u0627\u0633\u062a\u0631\u0627\u062a\u064a\u062c\u064a\u0629 l\u2019IRIS) Sophie Bessis \u0635\u0648\u0641\u064a \u0628\u064a\u0633\u064a\u0633<\/p>\n

\u0627\u0644\u0633\u0627\u0633\u064a \u0648\u0627\u0644\u062f\u064a\u0646\u064a \u0648\u0627\u0644\u0623\u0646\u062b\u0648\u064a. \u0645\u0627\u0630\u0627 \u062a\u0639\u0644\u0645\u0646\u0627 \u0627\u0644\u062a\u062c\u0631\u0628\u0629 \u0627\u0644\u0625\u064a\u0631\u0627\u0646\u064a\u0629 \u061f<\/em> \u060c(\u0643\u0627\u062a\u0628\u0629\u060c \u0627\u0644\u0645\u062c\u0644\u0633 \u0627\u0644\u0623\u0639\u0644\u0649 \u0644\u0644\u0645\u0633\u0627\u0648\u0627\u0629 \u0628\u064a\u0646 \u0627\u0644\u0631\u062c\u0627\u0644 \u0648\u0627\u0644\u0646\u0633\u0627\u0621\u060c HCE) \u0634\u0647\u0644\u0629 \u0634\u0641\u064a\u0642<\/p>\n

\u00a0<\/p>\n

\u0627\u0644\u0645\u062d\u0648\u0631 \u0627\u0644\u062b\u0627\u0644\u062b: \u062f\u0631\u0627\u0633\u0629 \u062d\u0627\u0644\u0627\u062a \u0645\u062d\u062f\u062f\u0629 <\/u><\/strong>(<\/u>29<\/u> \u0645\u0627\u0631\u0633 \u0628\u0639\u062f \u0627\u0644\u0638\u0647\u0631)<\/u><\/p>\n

\u062d\u0631\u0645\u0627\u0646 \u0627\u0644\u0646\u0633\u0627\u0621 \u0645\u0646 \u0627\u0644\u0625\u0631\u062b \u0648\u0627\u0644\u0645\u0644\u0643\u064a\u0629 \u0627\u0644\u0639\u0642\u0627\u0631\u064a\u0629 \u0641\u064a \u0627\u0644\u0623\u0631\u062f\u0646: \u0627\u0644\u062d\u0642\u0648\u0642 \u0648\u0627\u0644\u0645\u0639\u0627\u064a\u064a\u0631 \u0627\u0644\u0627\u062c\u062a\u0645\u0627\u0639\u064a\u0629<\/em> \u060c(\u0628\u0627\u062d\u062b\u0629 \u0645\u0634\u0627\u0631\u0643\u0629 \u0641\u064a \u0627\u0644\u0645\u0639\u0647\u062f \u0627\u0644\u0641\u0631\u0646\u0633\u064a \u0644\u0644\u0634\u0631\u0642 \u0627\u0644\u0623\u062f\u0646\u0649 (IFPO)\u060c \u0639\u0645\u0627\u0646) \u0645\u0631\u064a\u0645 \u0639\u0628\u0627\u0628\u0633\u0629<\/p>\n

\u0625\u064a\u0645\u0627\u0646 \u062d\u0627\u062c\u0651\u064a\u060c \u0628\u0627\u062d\u062b\u0629 \u0645\u0644\u062d\u0642\u0629 \u0628\u0645\u0631\u0643\u0632 \u0627\u0644\u0623\u0628\u062d\u0627\u062b “\u0627\u0644\u0645\u062b\u0644\u062b”\u060c \u0644\u064a\u0648\u0646\u060c \u062e\u064a\u0631\u064a\u0629 \u0628\u0646 \u0639\u064a\u0651\u0627\u062f \u0648\u0643\u062a\u0627\u0628\u0647\u0627<\/em> “\u0627\u0644\u0645\u0631\u0623\u0629 \u0627\u0644\u062a\u0631\u0643\u064a\u0629\u060c \u062d\u064a\u0627\u062a\u0647\u0627 \u0627\u0644\u0627\u062c\u062a\u0645\u0627\u0639\u064a\u0629 \u0648\u0627\u0644\u062d\u0631\u064a\u0645”<\/p>\n

\u062d\u0631\u0643\u0629 \u0627\u0644\u0646\u0633\u0627\u0621 \u0627\u0644\u0647\u0646\u062f\u064a\u0627\u062a \u0627\u0644\u0645\u0633\u0644\u0645\u0627\u062a – \u0645\u062f\u0627\u062e\u0644\u0629 \u0639\u0646 \u0637\u0631\u064a\u0642 \u0627\u0644\u0641\u064a\u062f\u064a\u0648 (Bharatiya Muslim Mahila Andolan, BMMA, \u0627\u0644\u062d\u0631\u0643\u0629 \u0627\u0644\u0623\u0646\u062b\u0648\u064a\u0629\u060c \u0627\u0644\u0647\u0646\u062f) \u0632\u0643\u064a\u0629 \u0635\u0648\u0645\u0627\u0646<\/p>\n

\n

\u00a0<\/p>\n

\u062a\u0642\u062f\u064a\u0645 \u0627\u0644\u0645\u0634\u0627\u0631\u0643\u064a\u0646 \u0648\u0627\u0644\u0645\u0634\u0627\u0631\u0643\u0627\u062a<\/u><\/strong><\/a><\/p>\n

\u0639\u0628\u0627\u0628\u0633\u0629 \u060c \u0645\u0631\u064a\u0645<\/strong>\u060c \u0628\u0627\u062d\u062b\u0629 \u0645\u0634\u0627\u0631\u0643\u0629 \u0641\u064a \u0627\u0644\u0645\u0639\u0647\u062f \u0627\u0644\u0641\u0631\u0646\u0633\u064a \u0644\u0644\u0634\u0631\u0642 \u0627\u0644\u0623\u062f\u0646\u0649 \u0641\u064a \u0639\u0645\u0627\u0646. \u062a\u0634\u062a\u063a\u0644 \u062d\u0648\u0644 \u0642\u0636\u0627\u064a\u0627 \u0627\u0644\u062c\u063a\u0631\u0627\u0641\u064a\u0629 \u0627\u0644\u0627\u062c\u062a\u0645\u0627\u0639\u064a\u0629\u060c \u0648\u062a\u0623\u062b\u064a\u0631 \u0627\u0644\u0633\u064a\u0627\u0633\u0627\u062a \u0627\u0644\u0639\u0645\u0648\u0645\u064a\u0629 \u0639\u0644\u0649 \u0627\u0644\u062a\u0646\u0645\u064a\u0629 \u0627\u0644\u062c\u0647\u0648\u064a\u0629 \u0648\u0627\u0644\u062d\u0636\u0631\u064a\u0629 \u0641\u064a \u0627\u0644\u0623\u0631\u062f\u0646 \u0648\u0633\u0648\u0631\u064a\u0627<\/p>\n

: \u0635\u062f\u0631 \u0644\u0647\u0627 \u0643\u062a\u0627\u0628\u064a<\/p>\n

Amman de pierre et de paix <\/em>(Autrement, 2007) Raqqa, territoires et pratiques sociales d\u2019une ville syrienne <\/em>(Beyrouth Ifpo, 2009)<\/p>\n

\u0648\u062a\u0648\u0644\u062a (\u0645\u0639 \u0631\u0627\u0645\u064a \u0638\u0627\u0647\u0631 <\/em>\u060c<\/em> Ifp \u060c 2011) \u0625\u062f\u0627\u0631\u0629 :<\/p>\n

Atlas of Jordan. <\/em>History, Territories, Society<\/em> (Beirut, Ifpo 2013), Cities, Urban Practices and Nation Building in Jordan<\/em><\/p>\n

\u0648\u0625\u062f\u0627\u0631\u0629 <\/em>Housing and<\/em> Urban Land Tenure in the Middle East<\/em> (\u0645\u0639 <\/em>Baudouin Dupret \u0648 Eric Denis\u060c \u062c\u0627\u0645\u0639\u0629 \u0627\u0644\u0642\u0627\u0647\u0631\u0629 \u0628\u0631\u064a\u0633\u060c 2012)<\/p>\n

web : http:\/\/www.ifporient.org\/myriam-ababsa\/<\/a><\/p>\n

email : m.ababsa@ifporient.org<\/a><\/p>\n

\u0639\u0628\u0627\u0633 \u0645\u0643\u0631\u0645<\/strong>\u060c \u0623\u0633\u062a\u0627\u0630 \u0627\u0644\u062f\u0631\u0627\u0633\u0627\u062a \u0627\u0644\u0639\u0631\u0628\u064a\u0629 \u0641\u064a \u0627\u0644\u0645\u062f\u0631\u0633\u0629 \u0627\u0644\u0639\u0644\u064a\u0627 \u0644\u0644\u0645\u0639\u0644\u0645\u064a\u0646 \u0628\u0645\u062f\u064a\u0646\u0629 \u0644\u064a\u0648\u0646. \u0648\u0644\u0642\u062f \u0643\u0631\u0633\u060c \u0628\u0627\u0639\u062a\u0628\u0627\u0631\u0647 \u0645\u062a\u062e\u0635\u0635\u0627 \u0641\u064a \u0627\u0644\u0641\u0644\u0633\u0641\u0629 \u0627\u0644\u0639\u0631\u0628\u064a\u0629 \u060c \u0639\u062f\u0629 \u0623\u0639\u0645\u0627\u0644 \u0644\u0641\u0646\u0648\u0646 \u0645\u0645\u0627\u0631\u0633\u0629 \u0627\u0644\u0633\u0644\u0637\u0629\u060c \u0648\u0627\u0644\u0641\u0643\u0631\u0627\u0644\u062d\u0631\u0628\u064a \u0648\u0627\u0644\u0642\u0636\u0627\u064a\u0627 \u0627\u0644\u062f\u064a\u0646\u064a\u0629-\u0627\u0644\u0633\u0627\u0633\u064a\u0629 \u0641\u064a \u0627\u0644\u0625\u0633\u0644\u0627\u0645<\/p>\n

: \u0635\u062f\u0631 \u0644\u0647 \u0643\u062a\u0627\u0628\u064a<\/p>\n

Islam et politique \u00e0 l\u2019\u00e2ge classique<\/em> (Presses universitaires de France, 2009) Tr\u00e9sors d\u00e9voil\u00e9s : anthologie de l\u2019islam spirituel<\/em>, (Avec Leili Anvar, Seuil, 2009)<\/p>\n

: \u0648\u0642\u0627\u0645 \u0628\u062a\u0642\u062f\u064a\u0645 \u0648\u062a\u0631\u062c\u0645\u0629 \u0648\u0634\u0631\u062d<\/p>\n

Al-Mawardi, De l\u2019\u00e9thique du Prince et du gouvernement de l\u2019Etat<\/em> (Les Belles Lettres, 2015)<\/p>\n

web : http:\/\/triangle.ens-lyon.fr\/spip.php?article191<\/a> \/<\/p>\n

email : makram.abbes@ens-lyon.fr<\/a><\/p>\n

\u00a0<\/p>\n

\u0623\u0628\u0648\u062f\u0631\u0627\u0631 \u0628\u0631\u0648\u0646\u0648- \u0646\u0633\u064a\u0645<\/strong>\u060c \u0643\u0627\u062a\u0628 \u0648\u0645\u064f\u0646\u064e\u0638\u0651\u0650\u0631 \u0641\u064a \u0627\u0644\u0641\u0646\u060c \u0645\u062f\u0631\u0633 \u0628\u062c\u0627\u0645\u0639\u0629 \u0628\u0627\u0631\u064a\u0633<\/p>\n

: \u0635\u062f\u0631\u062a \u0644\u0647 \u0639\u062f\u0629 \u0643\u062a\u0628\u060c \u0645\u0646 \u0623\u062d\u062f\u062b\u0647\u0627<\/p>\n

Comment le voile est devenu musulman<\/em> (Flammarion, 2014) Qui veut la peau de V\u00e9nus ? : le destin scandaleux d\u2019un chef-d\u2019\u0153uvre de Vel\u00e1zquez <\/em>(Flammarion, 2016). web : http :\/\/www.univ-paris3.fr\/aboudrar-bruno-nassim-29276.kjsp<\/a> email : bruno-nassim.aboudrar@sorbonne-nouvelle.fr<\/a><\/p>\n

\u0628\u0646\u0648\u0627\u0643\u0634\u0648\u0637 \u060c \u0645\u0648\u0631\u064a\u062a\u0627\u0646\u064a\u0627\u060c \u0648\u0641\u064a \u0645\u0631\u0643\u0632 (CEROS) \u0628\u0627\u0628\u0627 \u0623\u062d\u0645\u062f\u060c \u0645\u0631\u064a\u0645\u060c <\/strong>\u0648\u0647\u064a \u0639\u0627\u0644\u0645\u0629 \u0623\u0646\u062b\u0631\u0648\u0628\u0648\u0644\u0648\u062c\u064a\u0627\u060c \u0648\u0628\u0627\u062d\u062b\u0629 \u0645\u0634\u0627\u0631\u0643\u0629 \u0641\u064a \u0645\u0631\u0643\u0632 \u0627\u0644\u062f\u0631\u0627\u0633\u0627\u062a \u0648\u0627\u0644\u0628\u062d\u0648\u062b \u062d\u0648\u0644 \u063a\u0631\u0628 \u0627\u0644\u0635\u062d\u0631\u0627\u0621<\/p>\n

\u0628\u062c\u0627\u0645\u0639\u0629 \u0644\u0634\u0628\u0648\u0646\u0629 \u060c \u0627\u0644\u0628\u0631\u062a\u063a\u0627\u0644. CAPSAHARA-CRIA<\/p>\n

: \u0623\u0639\u062f\u062a \u0623\u0637\u0631\u0648\u062d\u0629 \u062f\u0643\u062a\u0648\u0631\u0627\u0647 \u0628\u0639\u0646\u0648\u0627\u0646<\/p>\n

\u00ab Mobilit\u00e9 sociale du statut servile en Mauritanie: Espaces et Discours: De la strat\u00e9gie du soit ! \u00e0 la conscience de soi \u00bb<\/p>\n

: \u0648\u0643\u062a\u0628\u062a \u060c \u062a\u0642\u0631\u064a\u0631\u0627 \u0648\u0637\u0646\u064a\u0627 \u0644\u0644\u0628\u062d\u062b \u062d\u0648\u0644 \u0645\u0648\u0631\u064a\u0637\u0627\u0646\u064a\u0627 \u060c \u0628\u0639\u0646\u0648\u0627\u0646<\/p>\n

Radicalisation et citoyennet\u00e9<\/em>. Ce que disent 800 sah\u00e9liens<\/em>,<\/p>\n

\u0648\u0643\u0627\u0646 \u0630\u0644\u0643 \u0628\u0637\u0644\u0628 \u0645\u0646 \u0628\u0631\u0646\u0627\u0645\u062c \u0627\u0644\u0623\u0645\u0645 \u0627\u0644\u0645\u062a\u062d\u062f\u0629 \u0644\u0644\u062a\u0646\u0645\u064a\u0629 PNUD \u060c \u0648\u0645\u0631\u0643\u0632 HD \u0628\u062c\u0646\u064a\u0641.<\/p>\n

web : http:\/\/capsahara-cria.org\/mariem-baba-ahmed\/<\/a> email : mariem.baba@gmail.com<\/a><\/p>\n