Repenser la place des religions dans les sociétés européennes sécularisées

Olivier Roy fournit en libre accès le rapport final du projet de recherche ReligioWest (The (re)construction and formatting of religions in the West through courts, social practices, public discourse and transnational institutionsRethinking the place of religion in European secularized societies: the need for more open societies, mars 2016.

Publications (octobre)

• Irene Becci, Olivier Roy (dir.), Religious Diversity in European Prisons. Challenges and Implications for Rehabilitation, Springer, 2015.

• Emmanuelle Bribosia, Isabelle Rorive (dir.), L’accommodement de la diversité religieuse. Regards croisés – Canada, Europe, Belgique, Berlin, Peter Lang (Études Canadiennes 29), 2015.

• Maria Diemling, Larry Ray (eds.), Boundaries, Identity and Belonging in Modern Judaism (Routledge Jewish Studies Series). London: Routledge 2016 (published September 2015).

• Jane Garnett, Sondra L. Hausner (dir.), Religion in Diaspora. Cultures of Citizenship, London, Palgrave Macmillan (Migration, Diasporas and Citizenship), 2015.

 

• Nilüfer Göle, Islam and Secularity. The Future of Europe’s Public Sphere, Harrogate: Combined Academic Publishers, 2015.

 

• Delphine Horvilleur, Comment les rabbins font les enfants : sexe, transmission et identité dans le judaïsme, Grasset, 2015.

Sécularisation en Belgique

Sur l’excellent site O-Re-La, un rapport de Stéphane Jonlet, Dynamiques individuelles de sécularisation. Le cas des personnes de tradition musulmane en Belgique.

On me signale également le rapport à la Fondation Roi Baudoin, Musulmans et non musulmans à Bruxelles, entre tensions et ajustements réciproques, de 2014, que je n’avais pas vu passer.

Publications (mai 2015)

C’est le printemps, ça fleurit de partout:

– Dernier numéro de Approaching Religion (5/1, mai 2015), Pentecostalism around the Baltic Sea

• Jenny Berglund, Thomas Lundén and Peter Strandbrink (ed.), Crossings and Crosses. Borders, Educations, and Religions in Northern Europe. Boston/Berlin, Walter de Gruyter, 2015.

• Bourgine, Benoît, Joseph Famerée et Paul Scolas, Dieu au risque de la religion (intellection 23). L’Harmattan, Academia, 2014.

• Caron, Nathalie et Guillaume Marche (dir.), La politisation du religieux en modernité. Rennes: Presses Universitaires de Rennes, 2015.
• Silvia Naef, Y a-t-il une “question de l’image” en Islam” ? Paris: L’Harmattan / Téraèdre (L’Islam en débats), 2015 (réédition).

 

• Timothy Peace (dir), Muslims and Political Participation in Britain. London: Routledge (Routledge Studies in Religion and Politics), 2015.

• Tokarska-Bakir, Joanna, Les légendes du sang , Pour une anthropologie de l’antisémitisme chrétien (Bibliothèque Histoire). Paris: Albin Michel, 2014.

 

• Michel Wieviorka, Laurent Lévi-Strauss, Gwenaëlle Lieppe (dir.), Penser global. Internationalisation et globalisation des sciences humaines et sociales. Paris, Editions MSH (Collection 54), 2015.
• Zambiras, Ariane et Jean-François Bayart (dir.), La cité cultuelle. Rendre à Dieu ce qui revient à César (Recherches internationales). Paris: Karthala, 2015.

La sécularisation et le multiculturalisme négociés par les femmes

Appel à contribution pour un colloque Women negotiating secularism and multiculturalism through civil society organisationsCentre for Trust, Peace & Social Relations, Coventry University, 30 juin – 1er juillet 2015. DLC 10 avril 2015.

Corps laïcs

Appel à contribution pour une rencontre Secular Bodies, Affects and Emotions, Tübingen, 11-13 février 2016.  DLC 1° avril 2015.

With few exceptions, studies of secularity and the secular have not paid much attention to questions of emotions. Approached either as a form of social and political arrangement, as a particular ideological project or as a way of grasping the changing and diminishing role of religion in modern societies, the secular has most often been examined at the macro-level, thus configured as a zeit-diagnosis, or a discussion about abstract principles. While religion has increasingly been investigated through the lens of practices, embodied experiences and emotional
attachments, the same cannot be said for the secular.
With this workshop we invite scholars to address the secular, not merely as formalized legal-political arrangements, but as lived realities, richly textured by commitments, attachments, hopes, obligations, fears and joys. By bringing into dialogue studies of secularity/the secular with the recent theorizing on emotion and affect in the social sciences and humanities, the aim is to anchor the study of the secular in actual bodies, places and practices. What kind of emotional engagements do people have with ‘things’ (ideas, institutions, practices) which are labelled as secular? Is there a kind of ‘secular affect’ in the sense that Saba Mahmood has argued, which emerges from an embodied attachment to secular ideals such as ‘free speech’? Or, referring to Charles Hirschkind’s reflections on Asad and Connolly which provoked his question: Is there a secular body? Does secularity invite or even entail a specific habitus or feeling rules, appropriate reactions and displays? Are there specifically secular emotional practices, and are they identified as such by social actors? How are such rules and practices cultivated and challenged? And how can we analytically approach and appropriately theorize emotional and affective dimensions of the secular?
More precisely, we would like to bring together contributions that both consider the conceptual implications of investigating the emotional textures of the secular (what is meant by emotions, what is meant by the secular) and present a specific arena or case in which such an investigation may be unfolded.
These could include, among other things:
– Investigations of comportment and emotionality in ‘classic’ secular settings such as the laboratory, the university
– Emotional practices in explicitly secular(ist) or humanist/atheist ritual settings
– Historical and ethnographic investigations of the emotions in connection with secular ideologies (socialism, nationalism etc.) and social movements
– Affective attachments to secularized understandings of religious belonging
– Affective dimensions of public controversies surrounding the visibility of religion in the public sphere
The workshop is conceived as preparation for an edited volume, thus we can include only original material that has not yet been published. We invite proposals (max. 500 words) together with a short c.v. to be submitted by April 1, 2015. Please send proposals to monique.scheer[at]uni-tuebingen.de.
The workshop will be held at the University of Tübingen, Ludwig-Uhland-Institut für Empirische Kulturwissenschaft from Februar 11-13, 2016. Participants will be asked to submit their written contributions in advance of the workshop to give discussants time to prepare their comments. Pending the finalization of funding, we expect
to be able to cover travel and accommodations for contributors.

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