Pub Date : 2023-03-01DOI: 10.1177/00084298221097152
G. Leroux
Depuis sa mort en 1962, l’œuvre de Louis Massignon a fait l’objet d’un grand nombre d’études et de colloques. Qu’il s’agisse de son domaine principal de recherche, la mystique musulmane et l’œuvre du grand martyr soufi, Al-Hallâj, qu’il s’agisse de l’ensemble de ses écrits sur l’islam, sur la rencontre des monothéismes ou sur ses interventions en faveur de la paix, du dialogue des cultures et de l’hospitalité, les travaux abondent. Une édition récente (Écrits mémorables, sous la dir. de Christian Jambet et al., 2 vols, Robert Laffont, 2009) a permis de prendre la mesure de l’ampleur et de la diversité de ses écrits. À ces publications, il faut ajouter l’édition de riches correspondances, notamment avec Charles de Foucauld, Paul Claudel, Jacques Maritain et Mary Kahîl. Dans cette bibliographie imposante, la biographie de Christian Destremau et Jean Moncelon (Louis Massignon, le « cheikh admirable », Plon, 1994) proposait déjà le récit de l’itinéraire intellectuel et spirituel d’un homme d’exception. C’est dans ce contexte d’un intérêt renouvelé pour la vie de Louis Massignon (1883-1962) qu’il faut saluer, parmi plusieurs publications biographiques, la biographie récente de Manoël Pénicaud, destinée à enrichir, sur bien des aspects, le travail de ses prédécesseurs (voir un état des lieux biographique aux pages 18-19). Spécialiste des relations interreligieuses, auteur de nombreuses études (notamment sa thèse sur Le réveil des Sept Dormants, Cerf, 2011 et l’important catalogue de l’exposition dont il fut le commissaire, Lieux saints partagés, Actes Sud, 2015), l’auteur présente un parcours thématique divisé en huit chapitres et un épilogue, susceptible à ses yeux de livrer une lecture à la fois riche et cohérente de la vie de Louis Massignon. Confiant aux trois premiers chapitres le récit de ses années de formation, Manoël Pénicaud revient sur les principales étapes qui ont conduit le jeune orientaliste de ses premières missions en Afrique du Nord et en Irak à sa carrière d’islamologue au Collège de France et à l’École pratique des Hautes Études. Au cœur de ce récit, la question de la foi religieuse occupe une place centrale, non seulement la perte de la foi chrétienne dans sa première jeunesse, mais aussi et surtout la reconversion opérée dans « le miroir de l’islam » lors de séjours au Levant. Tout au long de ces années cruciales, de la conversion sur le Tigre en 1908 au retour en France, des rencontres décisives vont contribuer à forger les convictions religieuses de Louis Massignon. Faisant suite à la rencontre 1097152 SIR0010.1177/00084298221097152Studies in Religion/Sciences ReligieusesBook Review book-review2022
{"title":"Book Review: Louis Massignon. Le « catholique musulman », Manoël Pénicaud","authors":"G. Leroux","doi":"10.1177/00084298221097152","DOIUrl":"https://doi.org/10.1177/00084298221097152","url":null,"abstract":"Depuis sa mort en 1962, l’œuvre de Louis Massignon a fait l’objet d’un grand nombre d’études et de colloques. Qu’il s’agisse de son domaine principal de recherche, la mystique musulmane et l’œuvre du grand martyr soufi, Al-Hallâj, qu’il s’agisse de l’ensemble de ses écrits sur l’islam, sur la rencontre des monothéismes ou sur ses interventions en faveur de la paix, du dialogue des cultures et de l’hospitalité, les travaux abondent. Une édition récente (Écrits mémorables, sous la dir. de Christian Jambet et al., 2 vols, Robert Laffont, 2009) a permis de prendre la mesure de l’ampleur et de la diversité de ses écrits. À ces publications, il faut ajouter l’édition de riches correspondances, notamment avec Charles de Foucauld, Paul Claudel, Jacques Maritain et Mary Kahîl. Dans cette bibliographie imposante, la biographie de Christian Destremau et Jean Moncelon (Louis Massignon, le « cheikh admirable », Plon, 1994) proposait déjà le récit de l’itinéraire intellectuel et spirituel d’un homme d’exception. C’est dans ce contexte d’un intérêt renouvelé pour la vie de Louis Massignon (1883-1962) qu’il faut saluer, parmi plusieurs publications biographiques, la biographie récente de Manoël Pénicaud, destinée à enrichir, sur bien des aspects, le travail de ses prédécesseurs (voir un état des lieux biographique aux pages 18-19). Spécialiste des relations interreligieuses, auteur de nombreuses études (notamment sa thèse sur Le réveil des Sept Dormants, Cerf, 2011 et l’important catalogue de l’exposition dont il fut le commissaire, Lieux saints partagés, Actes Sud, 2015), l’auteur présente un parcours thématique divisé en huit chapitres et un épilogue, susceptible à ses yeux de livrer une lecture à la fois riche et cohérente de la vie de Louis Massignon. Confiant aux trois premiers chapitres le récit de ses années de formation, Manoël Pénicaud revient sur les principales étapes qui ont conduit le jeune orientaliste de ses premières missions en Afrique du Nord et en Irak à sa carrière d’islamologue au Collège de France et à l’École pratique des Hautes Études. Au cœur de ce récit, la question de la foi religieuse occupe une place centrale, non seulement la perte de la foi chrétienne dans sa première jeunesse, mais aussi et surtout la reconversion opérée dans « le miroir de l’islam » lors de séjours au Levant. Tout au long de ces années cruciales, de la conversion sur le Tigre en 1908 au retour en France, des rencontres décisives vont contribuer à forger les convictions religieuses de Louis Massignon. Faisant suite à la rencontre 1097152 SIR0010.1177/00084298221097152Studies in Religion/Sciences ReligieusesBook Review book-review2022","PeriodicalId":43595,"journal":{"name":"STUDIES IN RELIGION-SCIENCES RELIGIEUSES","volume":"684 1","pages":"121 - 124"},"PeriodicalIF":0.2,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78690387","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-01DOI: 10.1177/00084298221113056
Loïc Bizeul
{"title":"Book Review: Des soutanes et des hommes. Enquête sur la masculinité des prêtres catholiques, Josselin Tricou","authors":"Loïc Bizeul","doi":"10.1177/00084298221113056","DOIUrl":"https://doi.org/10.1177/00084298221113056","url":null,"abstract":"","PeriodicalId":43595,"journal":{"name":"STUDIES IN RELIGION-SCIENCES RELIGIEUSES","volume":"1 1","pages":"148 - 150"},"PeriodicalIF":0.2,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86462482","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-02-27DOI: 10.1177/00084298231152642
Narciss M. Sohrabi
The presence of Jews in Iran has always had its ups and downs. Naturally, political and social changes have influenced their way of life and the interaction of religious minorities in the urban context and neighbourhoods of Tehran. Politics rules society. The architecture of the religious buildings of religious minorities, on the one hand, influences the urban context and, on the other, is influenced by the sociopolitical conditions and structures that govern society. Cities are places for religious presentations and celebrations, which form part of urban consumer cultures and contribute to constructing urban identities and city images. In Iran, Jews are recognized minorities and scattered throughout the country. This study investigates the relationship between urban spaces and religious buildings, especially synagogues in Tehran, the capital of Iran.
{"title":"The politics of in/visibility: The Jews of urban Tehran","authors":"Narciss M. Sohrabi","doi":"10.1177/00084298231152642","DOIUrl":"https://doi.org/10.1177/00084298231152642","url":null,"abstract":"The presence of Jews in Iran has always had its ups and downs. Naturally, political and social changes have influenced their way of life and the interaction of religious minorities in the urban context and neighbourhoods of Tehran. Politics rules society. The architecture of the religious buildings of religious minorities, on the one hand, influences the urban context and, on the other, is influenced by the sociopolitical conditions and structures that govern society. Cities are places for religious presentations and celebrations, which form part of urban consumer cultures and contribute to constructing urban identities and city images. In Iran, Jews are recognized minorities and scattered throughout the country. This study investigates the relationship between urban spaces and religious buildings, especially synagogues in Tehran, the capital of Iran.","PeriodicalId":43595,"journal":{"name":"STUDIES IN RELIGION-SCIENCES RELIGIEUSES","volume":"59 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-02-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87506283","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-02-24DOI: 10.1177/00084298231156129
Tuhina Ganguly
Darshan is a classical theme in studies on Hinduism. Recent studies have called for a retheorization, pointing to diverse forms of darshan or similar practices in other religions. However, such critiques do not adequately explore darshan in transnational guru-led movements where both gurus and devotees cross religious, social and cultural boundaries to inhabit and create new devotional lineages in unfamiliar lands. Based on fieldwork among a transnational spiritual community in India, this article shows how darshan in the community is shaped by the intersections of interpretations of neo-Vedantic and western esoteric thought. Thus, it is argued that darshan needs to be understood as historically and discursively shaped. The article also considers the wonder-ful nature of the experiences and politics of darshan. The inner transformation of devotees, it is argued, is paralleled by the exterior transformation of the abstract imaginary of ‘spiritual India’ into the concrete place of achieving spiritual communion with the guru and realizing oneself. The wonder of darshan in this context lies in the traversing of the multiple axes of interiority and exteriority.
{"title":"The wonder of darshan: Going beyond the local and the national","authors":"Tuhina Ganguly","doi":"10.1177/00084298231156129","DOIUrl":"https://doi.org/10.1177/00084298231156129","url":null,"abstract":"Darshan is a classical theme in studies on Hinduism. Recent studies have called for a retheorization, pointing to diverse forms of darshan or similar practices in other religions. However, such critiques do not adequately explore darshan in transnational guru-led movements where both gurus and devotees cross religious, social and cultural boundaries to inhabit and create new devotional lineages in unfamiliar lands. Based on fieldwork among a transnational spiritual community in India, this article shows how darshan in the community is shaped by the intersections of interpretations of neo-Vedantic and western esoteric thought. Thus, it is argued that darshan needs to be understood as historically and discursively shaped. The article also considers the wonder-ful nature of the experiences and politics of darshan. The inner transformation of devotees, it is argued, is paralleled by the exterior transformation of the abstract imaginary of ‘spiritual India’ into the concrete place of achieving spiritual communion with the guru and realizing oneself. The wonder of darshan in this context lies in the traversing of the multiple axes of interiority and exteriority.","PeriodicalId":43595,"journal":{"name":"STUDIES IN RELIGION-SCIENCES RELIGIEUSES","volume":"18 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-02-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79220653","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-02-15DOI: 10.1177/00084298221144478
Florence Pasche Guignard
Dès les années 1970, sous l’influence des études féministes (King, 2004 ; Juschka, 2005), les sciences religieuses ont commencé à s’intéresser à l’histoire et aux expériences religieuses des femmes, d’abord, puis au genre de façon plus générale. La pertinence de cette catégorie d’analyse semble désormais incontestée, même si tout son potentiel n’a pas encore été exploité dans l’étude des religions. Malgré la richesse des recherches sur le genre à l’intersection avec les religions et spiritualités, la question de la maternité semble avoir été laissée de côté. Si l’institution (patriarcale) de la maternité est parfois abordée, l’expérience religieuse des femmes en tant que mères est rarement centrale dans les études qui mentionnent le maternel. Certes, plusieurs thèmes en lien à la maternité, comme la sexualité en général et précisément la contraception et l’avortement, ont été largement discutés, mais il semble qu’au-delà de la question du « choix » de devenir mère ou pas, cette intersection très spécifique du religieux et du maternel est restée longtemps négligée tant du côté des études sur les religions que du côté des études féministes. Comme l’écrit Andrea O’Reilly, « motherhood [. . .] is the unfinished business of feminism » (2016 : 2). En sciences religieuses, on a beaucoup plus traité des déessesmères que des expériences maternelles des femmes et de leurs proches dans un cadre religieux ou en lien avec celui-ci. En s’appuyant sur la somme d’études sur le genre et la religion (ou plutôt : sur les genres et les religions), il est désormais possible de retourner à ce sujet en évitant le piège de l’essentialisme. Pour ceci, il est nécessaire de prendre suffisamment de distance critique par rapport aux textes ou sources religieuses qui tendent à présenter l’équation « femme = mère » (et vice-versa !) comme incontestable, « naturelle » et donc inévitable, ou encore comme un ordre divin qui ne saurait être questionné. L’analyse d’univers de sens, de pratiques et de discours religieux à différentes époques et dans des contextes culturels variés montre bien qu’au-delà de ce qui est désigné comme de l’ordre du biologique et du physiologique, une construction de la maternité est à l’œuvre.
自20世纪70年代以来，在女权主义研究的影响下(King, 2004;Juschka, 2005)，宗教科学开始关注女性的历史和宗教经历，然后更广泛地关注性别。这类分析的相关性现在似乎是无可争议的，尽管它的全部潜力尚未在宗教研究中得到开发。尽管关于性别与宗教和灵性交叉的研究很丰富，但母性问题似乎被忽视了。虽然母性(父权)制度有时会被提及，但女性作为母亲的宗教经历很少是母性研究的中心。当然,等多个主题,联系产妇一般性健康和避孕和堕胎,正是被广泛讨论,但看起来,除了«»选择成为母亲的问题还是没有非常具体,这个路口的神职人员和幼儿园呆久被忽视,无论是研究宗教的一侧一侧的女权主义研究。正如Andrea o ' reilly所写，“母性[…]是女权主义未完成的事业”(2016:2)。在宗教科学中，我们更多地关注女神母亲，而不是女性及其亲属在宗教背景下或与宗教相关的母性经历。基于对性别和宗教(或者更确切地说，性别和宗教)的大量研究，现在有可能回到这个主题，避免本质主义的陷阱。正是这一点,就必须采取足够的临界距离或源文本相比,宗教往往呈现式«»(反之亦然)=妈妈!女人)作为自然毋庸置疑,«»,因而不可避免,甚至是像一个神圣的秩序是不容质疑的。对不同时代和不同文化背景下的意义、实践和宗教话语的分析清楚地表明，在所谓的生物和生理秩序之外，母性的构建正在发挥作用。
{"title":"Religions et maternités","authors":"Florence Pasche Guignard","doi":"10.1177/00084298221144478","DOIUrl":"https://doi.org/10.1177/00084298221144478","url":null,"abstract":"Dès les années 1970, sous l’influence des études féministes (King, 2004 ; Juschka, 2005), les sciences religieuses ont commencé à s’intéresser à l’histoire et aux expériences religieuses des femmes, d’abord, puis au genre de façon plus générale. La pertinence de cette catégorie d’analyse semble désormais incontestée, même si tout son potentiel n’a pas encore été exploité dans l’étude des religions. Malgré la richesse des recherches sur le genre à l’intersection avec les religions et spiritualités, la question de la maternité semble avoir été laissée de côté. Si l’institution (patriarcale) de la maternité est parfois abordée, l’expérience religieuse des femmes en tant que mères est rarement centrale dans les études qui mentionnent le maternel. Certes, plusieurs thèmes en lien à la maternité, comme la sexualité en général et précisément la contraception et l’avortement, ont été largement discutés, mais il semble qu’au-delà de la question du « choix » de devenir mère ou pas, cette intersection très spécifique du religieux et du maternel est restée longtemps négligée tant du côté des études sur les religions que du côté des études féministes. Comme l’écrit Andrea O’Reilly, « motherhood [. . .] is the unfinished business of feminism » (2016 : 2). En sciences religieuses, on a beaucoup plus traité des déessesmères que des expériences maternelles des femmes et de leurs proches dans un cadre religieux ou en lien avec celui-ci. En s’appuyant sur la somme d’études sur le genre et la religion (ou plutôt : sur les genres et les religions), il est désormais possible de retourner à ce sujet en évitant le piège de l’essentialisme. Pour ceci, il est nécessaire de prendre suffisamment de distance critique par rapport aux textes ou sources religieuses qui tendent à présenter l’équation « femme = mère » (et vice-versa !) comme incontestable, « naturelle » et donc inévitable, ou encore comme un ordre divin qui ne saurait être questionné. L’analyse d’univers de sens, de pratiques et de discours religieux à différentes époques et dans des contextes culturels variés montre bien qu’au-delà de ce qui est désigné comme de l’ordre du biologique et du physiologique, une construction de la maternité est à l’œuvre.","PeriodicalId":43595,"journal":{"name":"STUDIES IN RELIGION-SCIENCES RELIGIEUSES","volume":"6 1","pages":"3 - 8"},"PeriodicalIF":0.2,"publicationDate":"2023-02-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90276489","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-02-11DOI: 10.1177/00084298231154430
Georgia Curran, F. Dussart
Warlpiri women from the Tanami Desert of Central Australia have across generations passed on their yawulyu ceremonies, which nurture kin, country and cosmological connections. Dussart has previously shown distinct shifts in purpose in the 1990s, as Warlpiri women first began to perform yawulyu for non-Indigenous audiences. In the past decade, a further shift has occurred, with yawulyu being held predominantly as part of community-development arts initiatives. These opportunities are now the primary contexts in which yawulyu are held, while redefining the values, power relations and types of capital central to these performances, be they surrounding prestige, monetary payment or cultural recognition, as well as providing ambiguous and elusive communitas of ‘contentment’ for the performers as they engage with their audiences. In this article, the authors present case studies that span from the 1980s, when Warlpiri women first considered how to present yawulyu to non-Indigenous audiences, through to the pan-Aboriginal Women’s Law and Culture meetings of the 1990s and 2000s, and the Warlpiri-led Southern Ngaliya dance camps of the 2010s, and up to the present day, where they are being invited to perform yawulyu as part of larger theatrical events. As the authors examine performative events during different periods in Australia since colonisation, they draw on Thomas Turino’s definitions of participatory and presentational genres of musical performances to analyse how and why the reasons to perform have shifted. The authors conclude by highlighting that such shifts shed light on how entangled politics of relatedness are also changing.
{"title":"‘We don’t show our women’s breasts for nothing’: Shifting purposes for Warlpiri women’s public rituals – yawulyu – Central Australia, 1980s–2020s","authors":"Georgia Curran, F. Dussart","doi":"10.1177/00084298231154430","DOIUrl":"https://doi.org/10.1177/00084298231154430","url":null,"abstract":"Warlpiri women from the Tanami Desert of Central Australia have across generations passed on their yawulyu ceremonies, which nurture kin, country and cosmological connections. Dussart has previously shown distinct shifts in purpose in the 1990s, as Warlpiri women first began to perform yawulyu for non-Indigenous audiences. In the past decade, a further shift has occurred, with yawulyu being held predominantly as part of community-development arts initiatives. These opportunities are now the primary contexts in which yawulyu are held, while redefining the values, power relations and types of capital central to these performances, be they surrounding prestige, monetary payment or cultural recognition, as well as providing ambiguous and elusive communitas of ‘contentment’ for the performers as they engage with their audiences. In this article, the authors present case studies that span from the 1980s, when Warlpiri women first considered how to present yawulyu to non-Indigenous audiences, through to the pan-Aboriginal Women’s Law and Culture meetings of the 1990s and 2000s, and the Warlpiri-led Southern Ngaliya dance camps of the 2010s, and up to the present day, where they are being invited to perform yawulyu as part of larger theatrical events. As the authors examine performative events during different periods in Australia since colonisation, they draw on Thomas Turino’s definitions of participatory and presentational genres of musical performances to analyse how and why the reasons to perform have shifted. The authors conclude by highlighting that such shifts shed light on how entangled politics of relatedness are also changing.","PeriodicalId":43595,"journal":{"name":"STUDIES IN RELIGION-SCIENCES RELIGIEUSES","volume":"1 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-02-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81192391","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-02-10DOI: 10.1177/00084298231154930
Andrew Tobolowsky
«Qu’est-ce que l’athérosclérose? »C’est la question que se posait AnnemarieMol en 2002 lorsqu’elle publiait son ouvrage devenu classique et associé au « tournant ontologique » en sciences sociales,The BodyMultiple1. En observant ce que font des médecins cliniciens, des patients, des pathologistes, des chirurgiens et des techniciens de laboratoire dans un hôpital des Pays-Bas, l’anthropologue découvre que l’athérosclérose n’est pas une maladie que l’on peut déceler par le biais de différentes techniques médicales. Plus qu’une maladie qu’on présume cachée dans le corps, d’aprèsMol, l’athérosclérose est constituée à travers différentes pratiques : un patient qui décrit ses symptômes lors d’une consultation médicale, un chirurgien qui regarde une artère, un pathologiste qui examine un tissu extrait d’un cadavre, parmi d’autres. Cesmultiples techniques n’offrent pas des perspectives différentes, mais des façons d’« instaurer » ou d’« actualiser » – en anglais, le verbe qu’utilise Mol est « enact » – un même et seul objet : le corps. Bien que le corps et le droit puissent paraître deux objets de recherche dissemblables, dans The Law Multiple Irene van Oorschot montre que tous les deux partagent une même caractéristique : ils sont multiples. En décrivant le travail quotidien des tribunaux pénaux de première instance, également aux Pays-Bas, van Oorschot affirme que le droit, tout comme le corps, est actualisé à travers des pratiques multiples qui entrent parfois en tension entre elles. L’une de ces tensions s’est produite lors de la publication d’une étude quantitative qui a trouvé que les accusés ayant certaines caractéristiques associées à une appartenance ethnique « étrangère » (par exemple, qui ne parlent pas le néerlandais) sont punis plus durement que les autres. L’étude, qui a provoqué des accusations de partialité et de racisme énergiquement niées par les juges dont les décisions avaient été analysées, ouvre le premier chapitre du livre et illustre l’une des tensions décrites par l’auteure entre les différentes techniques utilisées pour actualiser un même objet : la tension entre, d’une part, le droit comme mécanisme de distribution de la punition entre
{"title":"Book Reviews / Compte rendus","authors":"Andrew Tobolowsky","doi":"10.1177/00084298231154930","DOIUrl":"https://doi.org/10.1177/00084298231154930","url":null,"abstract":"«Qu’est-ce que l’athérosclérose? »C’est la question que se posait AnnemarieMol en 2002 lorsqu’elle publiait son ouvrage devenu classique et associé au « tournant ontologique » en sciences sociales,The BodyMultiple1. En observant ce que font des médecins cliniciens, des patients, des pathologistes, des chirurgiens et des techniciens de laboratoire dans un hôpital des Pays-Bas, l’anthropologue découvre que l’athérosclérose n’est pas une maladie que l’on peut déceler par le biais de différentes techniques médicales. Plus qu’une maladie qu’on présume cachée dans le corps, d’aprèsMol, l’athérosclérose est constituée à travers différentes pratiques : un patient qui décrit ses symptômes lors d’une consultation médicale, un chirurgien qui regarde une artère, un pathologiste qui examine un tissu extrait d’un cadavre, parmi d’autres. Cesmultiples techniques n’offrent pas des perspectives différentes, mais des façons d’« instaurer » ou d’« actualiser » – en anglais, le verbe qu’utilise Mol est « enact » – un même et seul objet : le corps. Bien que le corps et le droit puissent paraître deux objets de recherche dissemblables, dans The Law Multiple Irene van Oorschot montre que tous les deux partagent une même caractéristique : ils sont multiples. En décrivant le travail quotidien des tribunaux pénaux de première instance, également aux Pays-Bas, van Oorschot affirme que le droit, tout comme le corps, est actualisé à travers des pratiques multiples qui entrent parfois en tension entre elles. L’une de ces tensions s’est produite lors de la publication d’une étude quantitative qui a trouvé que les accusés ayant certaines caractéristiques associées à une appartenance ethnique « étrangère » (par exemple, qui ne parlent pas le néerlandais) sont punis plus durement que les autres. L’étude, qui a provoqué des accusations de partialité et de racisme énergiquement niées par les juges dont les décisions avaient été analysées, ouvre le premier chapitre du livre et illustre l’une des tensions décrites par l’auteure entre les différentes techniques utilisées pour actualiser un même objet : la tension entre, d’une part, le droit comme mécanisme de distribution de la punition entre","PeriodicalId":43595,"journal":{"name":"STUDIES IN RELIGION-SCIENCES RELIGIEUSES","volume":"47 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-02-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136097104","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-02-10DOI: 10.1080/02255189.1996.9669671
Neclâ Tschirgi, A. Martens, M. Genné, Jerry Buckland, Verónica Vázquez García, Ashok Kotwal, Flavio M. Menezes, Senyo Adjibolosoo
This collection of papers, originally presented in a Symposium on Intergenerational Relationships held in Berlin in 1983, is broadly concerned with generational succession, relations among generations, and the consequences of these relations for individuals, communities, and societies. Theory and research are addressed at both societal and individual levels, throughout the life course, and over history. The editors intend that the book serve as a "cutting edge" in research on intergenerational relations by reporting what is known, identifying what is not known, and illuminating avenues for future research. This is a fine, scholarly book, infused with theory and a strong sense of history. It is distinguished as well by an emphasis on both macrosocial and microsocial issues and the dynamics of social class. One of the book's strengths is its international scope. Of twenty contributions, five are by North Americans and the remainder by British and European scholars. About half the chapters are devoted to theoretical discussions, while the other half combine theory and empirical findings. The first of four sections looks at intergenerational relationships historically in the process of civilization and societal development; the second focuses on solidarity and strain in the multi-generational family; the third section views relations between generations in terms of different life worlds; the final section considers the concept of generation and tendencies in research. Thus, the book covers a wide range of theoretical and empirical issues related to intergenerational relationships. Scholars interested in the multi-generational family will find this book particularly rewarding. About half the chapters are devoted to this topic, and while they present diverse perspectives and concerns, they also form the most coherent part of the book. Bengtson, Mangen and Landry present a lucid theoretical discussion of the dimensions of intergenerational solidarity, drawing on Shanas' two national U.S. surveys and on the University of Southern California three-generations study. The questions for future research posed by these authors concern the interrelationships among the solidarity dimensions, the predictors and the consequences of solidarity, and understanding contrasts between families. Research within the solidarity framework has been reasonably successful at identifying predictor variables for each dimension. However, we still know little about the inter-relations between the dimensions of solidarity or about the consequences of solidarity. This knowledge is central to a deeper understanding of the complexities of families, yet remains elusive. As an example, the finding mentioned by Bengtson et al. that interaction with children has not been found to be related to overall well-being of older people is intriguing and merits investigation. Such a finding leads one to ask about the conditions under which family solidarity has a positive or negative impact on fam
{"title":"Book Reviews / Compte rendus","authors":"Neclâ Tschirgi, A. Martens, M. Genné, Jerry Buckland, Verónica Vázquez García, Ashok Kotwal, Flavio M. Menezes, Senyo Adjibolosoo","doi":"10.1080/02255189.1996.9669671","DOIUrl":"https://doi.org/10.1080/02255189.1996.9669671","url":null,"abstract":"This collection of papers, originally presented in a Symposium on Intergenerational Relationships held in Berlin in 1983, is broadly concerned with generational succession, relations among generations, and the consequences of these relations for individuals, communities, and societies. Theory and research are addressed at both societal and individual levels, throughout the life course, and over history. The editors intend that the book serve as a \"cutting edge\" in research on intergenerational relations by reporting what is known, identifying what is not known, and illuminating avenues for future research. This is a fine, scholarly book, infused with theory and a strong sense of history. It is distinguished as well by an emphasis on both macrosocial and microsocial issues and the dynamics of social class. One of the book's strengths is its international scope. Of twenty contributions, five are by North Americans and the remainder by British and European scholars. About half the chapters are devoted to theoretical discussions, while the other half combine theory and empirical findings. The first of four sections looks at intergenerational relationships historically in the process of civilization and societal development; the second focuses on solidarity and strain in the multi-generational family; the third section views relations between generations in terms of different life worlds; the final section considers the concept of generation and tendencies in research. Thus, the book covers a wide range of theoretical and empirical issues related to intergenerational relationships. Scholars interested in the multi-generational family will find this book particularly rewarding. About half the chapters are devoted to this topic, and while they present diverse perspectives and concerns, they also form the most coherent part of the book. Bengtson, Mangen and Landry present a lucid theoretical discussion of the dimensions of intergenerational solidarity, drawing on Shanas' two national U.S. surveys and on the University of Southern California three-generations study. The questions for future research posed by these authors concern the interrelationships among the solidarity dimensions, the predictors and the consequences of solidarity, and understanding contrasts between families. Research within the solidarity framework has been reasonably successful at identifying predictor variables for each dimension. However, we still know little about the inter-relations between the dimensions of solidarity or about the consequences of solidarity. This knowledge is central to a deeper understanding of the complexities of families, yet remains elusive. As an example, the finding mentioned by Bengtson et al. that interaction with children has not been found to be related to overall well-being of older people is intriguing and merits investigation. Such a finding leads one to ask about the conditions under which family solidarity has a positive or negative impact on fam","PeriodicalId":43595,"journal":{"name":"STUDIES IN RELIGION-SCIENCES RELIGIEUSES","volume":"43 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-02-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78177304","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-02-06DOI: 10.1177/00084298221149695
Jacob Legault-Leclair, Sarah Wilkins-Laflamme
Few studies have delved empirically into the various factors driving Islamophobia and negative attitudes towards Muslims, or the various forms they can take among individuals. To what extent does state secularism (or laïcité) policy, such as Bill 21 in Quebec, affect attitudes towards Muslims among the general public? What are the various dimensions of attitudes towards Muslims that can be measured in recent years? Using 2011–2019 Canadian Election Study data, the authors do not find a large impact of state secularism policy on public opinion towards Muslims, nor a strong dislike of organized religion explaining all negative attitudes towards Muslims in Quebec and in the rest of Canada. Instead, they find a wide variety of negative attitudes towards Muslims: some respondents specifically targeted Muslims with their discomfort and dislike, while others showed dislike towards Muslims tied to wider xenophobic attitudes towards racial minorities, immigrants, and other minority and vulnerable groups in society.
{"title":"The many facets of negative public opinion towards Muslims","authors":"Jacob Legault-Leclair, Sarah Wilkins-Laflamme","doi":"10.1177/00084298221149695","DOIUrl":"https://doi.org/10.1177/00084298221149695","url":null,"abstract":"Few studies have delved empirically into the various factors driving Islamophobia and negative attitudes towards Muslims, or the various forms they can take among individuals. To what extent does state secularism (or laïcité) policy, such as Bill 21 in Quebec, affect attitudes towards Muslims among the general public? What are the various dimensions of attitudes towards Muslims that can be measured in recent years? Using 2011–2019 Canadian Election Study data, the authors do not find a large impact of state secularism policy on public opinion towards Muslims, nor a strong dislike of organized religion explaining all negative attitudes towards Muslims in Quebec and in the rest of Canada. Instead, they find a wide variety of negative attitudes towards Muslims: some respondents specifically targeted Muslims with their discomfort and dislike, while others showed dislike towards Muslims tied to wider xenophobic attitudes towards racial minorities, immigrants, and other minority and vulnerable groups in society.","PeriodicalId":43595,"journal":{"name":"STUDIES IN RELIGION-SCIENCES RELIGIEUSES","volume":"11 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-02-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84288547","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-30DOI: 10.1177/00084298221144384
P. Iglesias-Rodríguez
Is the gambling business compatible with Christianity? Catholicism, the largest Christian denomination, does not provide a clear answer to this question, which has also been largely dismissed by scholars from gambling studies and religious studies alike. This article fills this gap through an assessment of the gambling business in light of Catholic moral and social teachings. It offers two main findings. First, it challenges the widespread notion of the neutrality of the Catechism towards gambling and argues that contemporary commercial gambling is in contravention of core Catholic moral teachings. Second, it offers a novel assessment of the legitimacy of the gambling enterprise through the application of the concept of ‘social usefulness’. It proposes that any positive social outcomes resulting from gambling, regardless of their entity, do not render the gambling enterprise socially useful and legitimate – from a Catholic social-teaching perspective – since gambling also brings about significant gross social costs. This article contributes to a better understanding of the place of gambling within Catholicism, and hence within Christianity more broadly. Likewise, it offers suggestions on how the Catholic Church could embrace a more accurate assessment of the gambling enterprise that better reflects Catholic social doctrine so as to mitigate problem gambling, which is particularly salient among Catholics.
{"title":"The gambling business from the point of view of Catholic moral and social teachings","authors":"P. Iglesias-Rodríguez","doi":"10.1177/00084298221144384","DOIUrl":"https://doi.org/10.1177/00084298221144384","url":null,"abstract":"Is the gambling business compatible with Christianity? Catholicism, the largest Christian denomination, does not provide a clear answer to this question, which has also been largely dismissed by scholars from gambling studies and religious studies alike. This article fills this gap through an assessment of the gambling business in light of Catholic moral and social teachings. It offers two main findings. First, it challenges the widespread notion of the neutrality of the Catechism towards gambling and argues that contemporary commercial gambling is in contravention of core Catholic moral teachings. Second, it offers a novel assessment of the legitimacy of the gambling enterprise through the application of the concept of ‘social usefulness’. It proposes that any positive social outcomes resulting from gambling, regardless of their entity, do not render the gambling enterprise socially useful and legitimate – from a Catholic social-teaching perspective – since gambling also brings about significant gross social costs. This article contributes to a better understanding of the place of gambling within Catholicism, and hence within Christianity more broadly. Likewise, it offers suggestions on how the Catholic Church could embrace a more accurate assessment of the gambling enterprise that better reflects Catholic social doctrine so as to mitigate problem gambling, which is particularly salient among Catholics.","PeriodicalId":43595,"journal":{"name":"STUDIES IN RELIGION-SCIENCES RELIGIEUSES","volume":"34 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-01-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77569113","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：