Depuis la dissolution des deux blocs de la guerre froide, la mondialisation est apparue comme un phénomène incontestable en perpétuelle extension. L’évolution de cette mondialisation vers la sphère culturelle a été la source de nombreux problèmes. C’est dans cette optique, et de la même façon que des espaces géoéconomiques ont vu le jour afin de faciliter et d’harmoniser les échanges commerciaux entre différents pays, ou que des espaces géopolitiques ont été créés dans la perspective d’assurer une coexistence paisible entre les États, que le concept d’unions géoculturelles est né, ces unions devant constituer des espaces dédiés au troisième dialogue : celui des cultures. Afin de schématiser cette relation entre les États et les unions géoculturelles, nous avons pris le cas des relations du Maroc avec l’espace géoculturel Francophone. La Francophonie est une union qui se démarque par son refus de l’actuelle mondialisation et qui prône une mondialisation plus humaniste, respectueuse des peuples et de leurs différences. Le Maroc, pays pourvu d’une composante identitaire et linguistique particulière, a rejoint la Francophonie en 1981. Depuis, la relation entre le Royaume et la Francophonie n’a cessé d’évoluer, néanmoins elle suscite de nombreuses interrogations. / Since the Cold War bipolar dissolution, globalization has emerged as an incontestable, ever-expanding phenomenon. The evolution of globalization towards the cultural sphere has caused several issues. As geo-economic spheres have emerged in order to facilitate and harmonize commercial exchanges between countries; and as geopolitical spheres have been created with the view to ensure a peaceful coexistence between States – so in the same fashion has the concept of geo-cultural unions been birthed, with the vision to create spaces dedicated to the third dialogue, that of cultures. In order to illustrate this relationship between States and geo-cultural unions, we have studied the case of the relations between Morocco and the Francophone geo-cultural sphere. The Francophone world is a union that sets itself apart by its refusal of the current globalization and that promotes a more humanistic globalization, respectful of people groups and their differences. Since Morocco, a country laden with a very specific identity and a linguistic singularity, joined the Francophone union in 1981, the relationship between the Kingdom and the Francophone union has constantly evolved. It however gives birth to many interrogations.

The purpose for undertaking this case study of the Shi'a in Lebanon is threefold. First, as a hypothesis-generating case study, its objective is to formulate relevant hypotheses about religious resurgence and religious terrorism. This study achieves this objective by formulating 14 general and nine special hypotheses, and testing and confirming the latter. Second, the purpose of this study is also to explore the trajectory of the Lebanese Shi'a's sectarian mobilization. This exploration permits the conceptualization of geocultural immobility and its effect upon a religious minority. It deduces that the Lebanese Shiga's geo-cultural immobility is directly related to their active religious resurgence. The third purpose is to study the changes in the objectives and tactics of a religious minority, that of the Muslim Shi'a in Lebanon. This research is able, via its primary and secondary data, to show a relationship between the Lebanese Shiga's religious resurgence and their use of religious terrorism. This study introduces the concept of geo-cultural immobility. A minority's geo-cultural immobility is identified as an imposed low geographic mobility within a nation with low cultural pluralism. It establishes the Lebanese Shi'a's geo-cultural immobility, to which it attributes their religious resurgence. This Lebanese Shi'a religious resurgence is proven in this research to produce zealots needed by religious terrorist organizations. This study also introduces and defines religious terrorism as violent acts performed by elements of a religious organization or sect, growing out of a commitment to communicate a divine message. It distinguishes between religious terrorism, secular terrorism, and fighters for religious freedom, which are based on the actors' motives, affinities, and consciousness of the maliciousness of their acts. The primary and secondary data and the quasi-experiment in this research support its special hypotheses. They indicate a statistical correlation between eight Lebanese Shi'a cultural and religious attributes: (1) age, (2) marital status, (3) extent of Shi'a Imam's militancy, (4) personal religious commitment and religious resurgence, (5) zealotry, (6) geo-cultural immobility, (7) imprisonment of family members, and (8) willingness to commit terrorism.