Islam in France has been experiencing a significant evolution of traditional gender roles as more Muslim women have access to schooling and employment. Increasingly, first and second-generation... Show moreIslam in France has been experiencing a significant evolution of traditional gender roles as more Muslim women have access to schooling and employment. Increasingly, first and second-generation Maghrebi women, as well as new immigrants, seek out and benefit from religious training in institutions that have traditionally been male domains such as mosques, religious associations and Institutes for Islamic Studies. Could it be that new public female Muslim elite with religious skills and competencies is emerging? Do Muslim women occupy a new position within a religious education market? Show less
There has been a growing political urgency in several Western European countries to institutionalize and create facilities for imamtraining. With the formation of the Conseil Français du Culte... Show moreThere has been a growing political urgency in several Western European countries to institutionalize and create facilities for imamtraining. With the formation of the Conseil Français du Culte Musulman (CFCM) earlier this year the French government aims to create a uniform training system for imams. This state-sponsored institutionalization of Islam offers more 'traditional' organizations the opportunity to appropriate 'French Islam', possibly at the expense of alternative structures that have emerged in the French Muslim community over the last few decades. Show less
France is the second country in Western Europe, after Belgium in 1998 (see ISIM Newsletter 2, p. 26), to have elected a representative Muslim council. T h e formation of the Conseil Franais du... Show moreFrance is the second country in Western Europe, after Belgium in 1998 (see ISIM Newsletter 2, p. 26), to have elected a representative Muslim council. T h e formation of the Conseil Franais du Culte Musulman (CFCM) was carefully controlled by the Ministry of Interior and despite the substantial support it has received for its general purpose of consultation, many have questioned the degree to which the CFCM truly reflects the composition of the Muslim community. Show less
The occurrence of death in an immigrant situation is a little-explored albeit essential subject considering, for example, the presence in France of a substantial immigrant population, now largely... Show moreThe occurrence of death in an immigrant situation is a little-explored albeit essential subject considering, for example, the presence in France of a substantial immigrant population, now largely settled, of people working and living - but also dying - in France. To study funerary practices in such circumstances is to consider the entirety of social behaviours that are caused by a migrant's death in migration. The question of death is approached here from a dual perspective: that of the choice of place for the grave (France or in the country of origin), and that of the funerary practices (what migrants actually do when a death occurs in France). It is situated at a crossing of two issues, that of the migration process and that of death, its representations, and related practices. Show less
Their long beards often contrast their young faces; they wear traditional Pakistani garb (khamiss) or more generally white tunics (djellaba or gandoura) that flow to their ankles, a skull-cap ... Show moreTheir long beards often contrast their young faces; they wear traditional Pakistani garb (khamiss) or more generally white tunics (djellaba or gandoura) that flow to their ankles, a skull-cap (taguilla), and perhaps a pair of Nikes or Reeboks. Rain or shine, they untiringly cross mountains and valleys throughout France and the entire world in small groups of three or five, rarely more, to propagate the message of Allah. For the most part they are French, mainly of Moroccan origin or more broadly of Maghrebi or African origin, and are called Mohamed, Rachid, Amadou, or Moustafa, but also Eric, Thomas, Patrick, or Didier. They are male, but are increasingly accompanied by young women proudly wearing headscarves and participating in the effort of propagating their faith. They are mostly between 18 and 35 years of age and live essentially in the French suburbs, where the cumulated difficulties of unemployment, exclusion, and racism are predominant. They are the new converts or 'reconverts' (voluntary return to the religion of their parents) to Islam, the knights of conversion and of pietism, according to the expression of the Moroccan sociologist Mohamed Tozy. These new 'flag bearers' of an apostolic and ostentatious Islam are all religious militants of the Tabligh movement in France. Show less
Muslim brotherhoods (turuq), most notably the Mourides, have been considered a dominant factor of political influence at the local and national levels in Senegal. The recent election campaigns,... Show moreMuslim brotherhoods (turuq), most notably the Mourides, have been considered a dominant factor of political influence at the local and national levels in Senegal. The recent election campaigns, however, seem to indicate a changing influence of religious authorities on a local level. Most of the opposition parties formed a coalition which intended to break up the dominance of the Socialist Party, an intention which was successfully realized. International political - not necessarily homogeneous religious - networks and new means of communication were decisive for the victory of the new president, Abdoulaye Wade, in 2001. Show less
