40 research outputs found
Les « martyrs » jihadistes veulent-ils forcément mourir ?:Une approche émique des mécanismes de la radicalisation auto-sacrificielle au Pakistan
La plupart des travaux sur les attentats suicides construisent, Ă partir dâune prosopopĂ©e dĂ©pendante de sources problĂ©matiques, un « martyr » dâemblĂ©e motivĂ© Ă mourir. Les rĂ©cits de vie de recrues jihadistes pakistanaises montrent que les motivations individuelles pourraient en rĂ©alitĂ© ĂȘtre une Ă©nigme moins fondamentale que les temps et, surtout, les mĂ©canismes sociaux de cette radicalisation. La fuite en avant, le pari adjacent et le dĂ©sir dâencadrement sont trois mĂ©canismes que cette perspective Ă©mique permet dâidentifier. Elle conduit Ă©galement Ă Ă©mettre lâhypothĂšse « en creux », en questionnant les causes du dĂ©sengagement, que le passage Ă lâacte ne sâexplique ni par la sociabilitĂ© primaire du militant, ni mĂȘme forcĂ©ment par une volontĂ© de mourir : des techniques collectives de crĂ©ation du consentement et des dĂ©cisions individuelles « absurdes » peuvent Ă©galement le rendre intelligible.Using a prosopography based on sources which cannot be verified, most academic works on the phenomenon of suicide bombings tend to present a âmartyrâ who is hyper-motivated to die. This contrasts with the life stories of former recruits from a Pakistani jihadi militia, which show that individual motivations might be less of a puzzle than the social mechanisms of self-sacrificial radicalization. Three types of mechanisms can then be identified: the fuite en avant, the âside-betâ and the desire to belong to a domineering group. This emic approach is also applied to the causes of de-radicalization to suggest, from an âupside-downâ perspective, that the act of self-sacrificial violence itself does not always derive from the primary socialization of the militant, or necessarily from a will to die but, often, from collective techniques of creating consent and individual âabsurd decisionsâ
Do Jihadist âMartyrsâ really want to die? An emic approach to self-sacrificial radicalization in Pakistan
Using a prosopography based on sources which cannot be verified, most academic works on the phenomenon of suicide bombings tend to present a âmartyrâ who is hyper-motivated to die. This contrasts with the life stories of former recruits from a Pakistani jihadi militia, which show that individual motivations might be less of a puzzle than the social mechanisms of self-sacrificial radicalization. Three types of mechanisms can then be identified: the fuite en avant, the âside-betâ and the desire to belong to a domineering group. This emic approach is also applied to the causes of de-radicalization to suggest, from an âupside-downâ perspective, that the act of self-sacrificial violence itself does not always derive from the primary socialization of the militant, or necessarily from a will to die but, often, from collective techniques of creating consent and individual âabsurd decisionsâ
Les modÚles d'Allison appliqués à un Etat "à voix multiples": le Pakistan et la crise de Kargil
Les modĂšles d'Allison appliquĂ©s Ă un Etat « à voix multiples » : le Pakistan et la crise de Kargil AmĂ©lie BLOM « Minet du Cheschire » commença Alice timidement, « voudriez-vous, je vous prie, me dire quel chemin je dois prendre pour m'en aller d'ici ? ». « Cela dĂ©pend en grande partie du lieu oĂč vous voulez vous rendre » rĂ©pondit le Chat. Pour le gĂ©nĂ©ral Jehangir Karamat, ancien chef d'Ă©tat-major interarmes du Pakistan (« Chief of Army Staff » ou COAS), l'armĂ©e pakistanaise se serait condu..
Magnus Marsden, Living Islam. Muslim Religious Experience in Pakistanâs North-West Frontier
This pleasure is rarely given to a book reviewer, so I shall put it simply: Living Islam is an important work, and this justifies assessing it in earnest and at length. 'What does it mean to live a Muslim life?' wonders Magnus Marsden. Asking this basic but powerful question has perhaps never been as strong a scientific imperative as today. To be sure, everyoneâfrom the media and think-tanks in the West to religious and political authorities in the Muslim worldâclaim monopoly over the answer...
Magnus Marsden, Living Islam. Muslim Religious Experience in Pakistanâs North-West Frontier
This pleasure is rarely given to a book reviewer, so I shall put it simply: Living Islam is an important work, and this justifies assessing it in earnest and at length. 'What does it mean to live a Muslim life?' wonders Magnus Marsden. Asking this basic but powerful question has perhaps never been as strong a scientific imperative as today. To be sure, everyoneâfrom the media and think-tanks in the West to religious and political authorities in the Muslim worldâclaim monopoly over the answer...
Introduction. The Moral and Affectual Dimension of Collective Action in South Asia
âNo politicsâ says the roaring tiger that illustrates this special issue of SAMAJ. This sticker was bought from a street vendor in Kanpur, a city located in the Indian state of Uttar Pradesh, during a celebration of the Ambedkar jayanti (birthday commemoration) in 2008. It is highly indicative of the way emotions can be valorized as pure and authentic expressions from the body, and pitted against regular politics, stigmatized as the impure realm of politicking, deals and compromises. This exp..
IISMM â Institut dâĂ©tudes de lâIslam et des sociĂ©tĂ©s du monde musulman
Olivier Bouquet, maĂźtre de confĂ©rences Ă lâUniversitĂ© de Nice-Sophia AntipolisAnne-Laure Dupont, maĂźtre de confĂ©rences Ă lâUniversitĂ© Paris-IV/SorbonneBenjamin Lellouch, maĂźtre de confĂ©rences Ă lâUniversitĂ© Paris-VIII/Vincennes-Saint-DenisCatherine Mayeur-Jaouen, professeur Ă lâINaLCOSabrina Mervin, chargĂ©e de recherche au CNRSNicolas Michel, maĂźtre de confĂ©rences Ă lâUniversitĂ© Aix-Marseille-I/ProvenceMâhamed Oualdi, Chantai Verdeil, maĂźtres de confĂ©rences Ă lâINaLCO Histoire moderne et cont..
IISMM â Institut dâĂ©tudes de lâIslam et des sociĂ©tĂ©s du monde musulman
Olivier Bouquet, maĂźtre de confĂ©rences Ă lâUniversitĂ© de Nice-Sophia AntipolisAnne-Laure Dupont, maĂźtre de confĂ©rences Ă lâUniversitĂ© Paris-IV/SorbonneBenjamin Lellouch, maĂźtre de confĂ©rences Ă lâUniversitĂ© Paris-VIII/Vincennes-Saint-DenisCatherine Mayeur-Jaouen, professeur Ă lâINaLCOSabrina Mervin, chargĂ©e de recherche au CNRSNicolas Michel, maĂźtre de confĂ©rences Ă lâUniversitĂ© Aix-Marseille-I/ProvenceMâhamed Oualdi, Chantai Verdeil, maĂźtres de confĂ©rences Ă lâINaLCO Histoire moderne et cont..
IISMM â Institut dâĂ©tudes de lâIslam et des sociĂ©tĂ©s du monde musulman
FrĂ©dĂ©ric Hitzel, chargĂ© de recherche au CNRSTimour Muhidine, chargĂ© de cours Ă lâINaLCO Art, patrimoine et cultures dans le monde turc et ottoman Ă ce sĂ©minaire, sept intervenants ont acceptĂ© de participer pour prĂ©senter leurs travaux de recherche en cours et faire partager leur expĂ©rience professionnelle. Le 16 novembre 2011, le sĂ©minaire a accueilli le poĂšte, essayiste et Ă©diteur turc Enis Batur. Auteur de nombreux essais et romans, dont plusieurs sont traduits en français, il est lâune des..
Institut dâĂ©tudes de lâIslam et des sociĂ©tĂ©s du monde musulman â IISMM
Philippe Bourmaud, ATER Ă lâUniversitĂ© Lyon-III/Jean-Moulin Culture et politique palestiniennes : vers des approches post-identitaires Lâaxe principal du sĂ©minaire 2009-2010 Ă©tait nominaliste : plutĂŽt que de postuler une identitĂ© culturelle palestinienne, avec toute la charge de sens que charrie la notion dâidentitĂ©, il sâagissait dâinterroger ce que nous avons convenu dâappeler le « label palestinien » : soit lâestampille nationale assignĂ©e Ă une variĂ©tĂ© de pratiques, productions et symboles..