Papers by Jocelyne Cesari
Social Research: International Quaterly, 2021
This paper builds on Georg Simmel’s definition of the stranger to examine Muslims’ twofold positi... more This paper builds on Georg Simmel’s definition of the stranger to examine Muslims’ twofold position as outsiders and insiders within European societies. This specific status has triggered two distinct fears: xenophobia and Islamophobia. Both are at work in the current political treatment of Islam and Muslims and reinforce each other, independently of the legal, national, and social status of the concerned persons. Additionally Muslims are not only strangers but also enemies within the Western European societies. This perception of the enemy has expanded to Muslims in the United States since 9/11.
Religiosity, Political Participation, and Civic Engagement
Why the West Fears Islam, 2013
As discussed in chapter 2, being Muslim has multiple meanings that are entangled in a complex web... more As discussed in chapter 2, being Muslim has multiple meanings that are entangled in a complex web of ethnic, regional, and national identities, and cannot be reduced to a set of beliefs, practices, or, even, cultural norms. For this reason, predefined attributes of religiosity, such as mosque attendance or prayer, are not the best predictors of religiosity.
The re-islamization of muslim inmigration in Europe
Modernism and the West Cultural and Political Relations at the End of the Millenium 1999 Isbn 1 86064 341 8 Pags 211 223, 1999
8. Leaders transnationaux et prédicateurs
Cahiers Libres, Sep 1, 2004
Les musulmans à Marseille: enjeux d'une reconnaissance politique
Pouvoirs Revue Francaise D Etudes Constitutionnelles Et Politiques, 1988
Oui au voile... La liberté de conscience par dessus tout
Jocelyne Cesari, chercheur au CNRS et auteur de "Etre musulman en France" est, au total... more Jocelyne Cesari, chercheur au CNRS et auteur de "Etre musulman en France" est, au total, d'avis qu'il faut laisser la liberte de porter le voile aux jeunes filles qui le reclament. Elle redoute avant tout une discrimination contre l'islam.
De l'immigr� au minoritaire : les Maghr�bins de France
5. La communauté absolutisée des puritains et des radicaux de l'islam
Cahiers Libres, Sep 1, 2004
The Rise of Unsecular Democracies: The Conundrum of Religious Freedom in Muslim Democracies
Religion, Modernity, and the State, 2014
Islamism as the Preeminent Political Force Pre– and Post–Arab Spring
Religion, Modernity, and the State, 2014
The Way Forward: The Role of Islam in Democratization
Religion, Modernity, and the State, 2014
L'Islam français : entre sécularisation et mode de vie
Agora débats/jeunesses, 1997
Der Franzosische Islam : zwischen Sakularisation und Lebensart ; Mit der Verwurzelung der Einwand... more Der Franzosische Islam : zwischen Sakularisation und Lebensart ; Mit der Verwurzelung der Einwanderer aus Nordafrika und Afrika in der franzosischen Gesellschaft ist jetzt der Islam ein Bestandteil der religiosen und kulturellen Landschaft Ein erstmaliges Phanomen ist also im Gange : das Auftauchen eines Minderheitsislams in einem Umfeld des politischen und kulturellen Pluralismus. Dieser Prozess ist dabei, die Identifi- zierungsarten zum Islam zu verandern und 'zwar insbesondere mit einer Privatisierung dieser Referenz, ole einen grossen Teil der neuen in Frankreich geborenen Generationen dazu fuhrt, sich wie Glaubige/Verbraucher ; gegenuber einer grossen Mehrheit von ^mohammedanischen» Landern, wo dieislamische Referenz zu politischen Zwecken genutzt wird, eine Anderung ole meistens unbemerkt bleibt aufgrund der Abscheu vor jeglicher Form des islamischen Ausdruckes. Im Gegensatz zu dieser Identifizierung gibt es auch ein Engagement im Islam, totaler und anspruchsvoller, das sich nicht nur in einem pietistischen sondern auch in einem sozialen Schritt anfugt Diese Stellung, die noch in der Minderheit bei den neuen Generationen auftritt, hebt ein Verhaltnis zur sozialen Unweit hervor, das ziviler als burgerlich ist und bezeugt eine Neudefinition der sozialen Verbindung.
The United Kingdom
The Oxford Handbook of European Islam, 2014
L'islam à domicile
Communications, 1997
L'installation de l'Islam comme deuxieme religion de France provient de l'evolution d... more L'installation de l'Islam comme deuxieme religion de France provient de l'evolution d'une immigration de travail vers une immigration de peuplement. Un amalgame hâtif avec le fanatisme religieux est souvent opere. L'A. propose d'echapper a ce malentendu en presentant trois etapes historiques de l'Islam francais : l'Islam « tranquille » et communautarise des « primo-migrants » ; les rivalites politiques autour des mosquees ; enfin, l'emergence de nouveaux lieux de l'Islam bâtis par une partie des nouvelles generations. Ce nouvel Islam pose la question de la dimension sociale des religions par sa prise en compte des difficultes specifiques d'exclusion dans les banlieues
The Oxford Handbook of European Islam
PART I: ISLAM AS A POST COLONIAL, POST WWII RELIGION IN EUROPE PART II: THE ARRIVAL OF ISLAM AS P... more PART I: ISLAM AS A POST COLONIAL, POST WWII RELIGION IN EUROPE PART II: THE ARRIVAL OF ISLAM AS POST 1974 MIGRATION PART III: THE OLD EUROPEAN LAND OF ISLAM PART IV: ISLAM AND EUROPEAN SECULARISM PART V: ISLAM AND EUROPEAN POLITICS
The Muslim Presence in France and the United States<BR> Its Consequences for Secularism
French Politics, Culture & Society, 2007
The Securitisation of Islam in Europe. CEPS Challenge Paper No. 15, 9 April 2009
... it&amp;#x27;s related to the relationships one can have with other, values too,... ... ha... more ... it&amp;#x27;s related to the relationships one can have with other, values too,... ... has plans to legally weaken the protection provided against the search of mosques and to ... debate, the Dutch have developed immigration policies emphasising the assimilation of immigrants into a common set ...
International Studies Perspectives, 2019
Although most IR scholars would now agree that religion matters, they still struggle with how rel... more Although most IR scholars would now agree that religion matters, they still struggle with how religion matters. For instance, at an ISA convention years ago, I heard a Downloaded from https://academic.oup.com/isp/advance-article-abstract/doi/10.1093/isp/ekz012/5543707 by ISA Member Access user on 13 August 2019 BETTIZA, ABDELKADER, BUCKLEY, CESARI, HAYNES, SANDAL, AND SHANI 15 distinguished scholar say that, to him, there was no theory of religion. The disarray expressed in such a noninformed claim is revelatory of the interdisciplinary conun-drum that lies at the core of the teaching and research on religion and politics. I know firsthand the challenges that occupying this interdisciplinary space generate: I teach students of politics in the United States and students of religion in the United Kingdom. My teaching addresses questions of religion and political violence and religion, civility, and tolerance at both the national and international levels. My focus is on Islam, but I always bring comparisons to other religious traditions depending on the topic. This multidisciplinary and multicultural experience has led me to develop a twofold approach: on the one hand, I try to channel the body of knowledge from religious studies into IR analysis, and, on the other hand, I seek to show the political relevance of investigating religion beyond belief and identity. The first point is the most unnerving for students of politics who suffer from what I call the "Huntington syndrome." It does not mean that they believe in the clash of civilization (most do not) but that they rely on their personal understand-ing/experience of religion to introduce it in their studies. I always offer the "clash of civilizations" thesis (Huntington 1993) as an example to make students understand why Huntington was half right and half wrong-half right because he raised the importance of belief, identities, and values in international conflicts; half wrong because his essentialized understanding of civilizations was merely on his part an educated guess, since he did not utilize the vast knowledge accumulated by anthropologists , sociologists, and historians on what a civilization is or how it evolves. This knowledge would have helped Huntington avoid the commonsense mistake of defining each civilization by fixed traits (for an attempt to shift away from this essentialized approach, see Katzenstein 2010). This is the flaw that I see repeated again and again in my students' thinking: the assumption that they do not need any exposure to scholarship on religion to make sense of it in their studies. Their assumption is reinforced by their perception of this scholarship as theology only, hence not compatible with social sciences. Interestingly , Elias' (1994) work on civilization has been largely ignored by scholars of international politics interested in rehabilitating civilization in international relations (with the notable exception of Linklater 2017). According to Elias (1994), and in stark contrast with Huntington (1993), civilization is not defined by a set of fixed cultural features. It is instead, the outcome of unplanned processes of concentration of power and changes in human psyche, behaviors, and emotions that happen in any cultural context.
Securitization of Islam and Religious Freedom
My interpretation of the wave of burqa bans in Europe through the lens of securitization
Why Muslim integration fails in Christian-Heritage Societies
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Papers by Jocelyne Cesari