Thèse de doctorat--İslâm felsefesi--Marmara üniversitesi, 1996. / Bibliogr. p. 261-270.

Texte remanié de: Diplomarbeit. / Bibliogr. p. 114-124.

Version commerciale et augmentée de: Dissertation--Bamberg--Otto-Friedrich-Universität, 2003. / Bibliogr. p. 939-961.

Proefschrift--Letteren--Universiteit Leiden, 2005. / Bibliogr. p. 212-217.

Academisch proefschrift--Amsterdam--Universiteit, 2005. / ISIM = International institute for the study of Islam in the modern world. Résumé en néerlandais. Bibliogr. p. 159-172.

In this dissertation I explore social identity, secularism, and Indian Muslims' conceptions and experiences of living in a secular state while debating among themselves the meanings of ethical Muslim selfhood. Through participant observation and interviews based on over 15months of intensive field research, undertaken in a predominantly Muslim area of south-east Mumbai, my research focused on two groups of Muslim men--middle-class entrepreneurs and householders in their early to mid thirties, and senior students, from their late teens to early twenties, from a madrasa (Islamic seminary) attached to a prominent mosque in the city. Owing to its complex and intense dynamism, I also emphasize the city as an important agent in shaping everyday life. The core of my work is to explore secular life and secularism, central to India's liberal conception of itself as a pluralist democracy, that emerge through the lived experiences of Muslim men engaging with various daily pressures and transactions in an intensely dynamic urban context while trying to maintain a self understood to be ethical in terms of an inherited Islamic tradition. In discussing everyday phenomena such as piety and religious authority, gender, childraising, popular culture, personal and professional pursuits and ethical conduct, I demonstrate that the ostensibly `religious' domain of Islam is not necessarily the only, or even primary, basis for achieving selfhood for even those who identify as observant and devout Muslims. Rather, I argue, the religious domain of Islam in this context is defined as such and intersected by discourses and practices of the self as a political and economic agent, that is, a self defined in terms of political modernity. Thus this dissertation also contributes to the current anthropological rethinking of categories like `religion', `secularism', and `politics' in relation to social processes and subjects: a series of projects that are related, in the Indian context, to modernity and liberal conceptions of statehood, sovereignty, and personhood. A major conclusion of this work is that while most Indian Muslims have largely internalized (and accept) the liberal differentiation of politics and religion, the modern secular project in India nevertheless remains incomplete.

This multi-case study examined the experiences of five former students who attended madrasas in Mali between 1980 and 2009. These students were university graduates and worked in Bamako, Mali, at the time of data collection. With these five participants, I explored the religious, personal, social, educational, and professional effects of madrasa education on students, and I explored their perspectives about the curriculum, teaching, role, and future of madrasas in Mali, a Muslim majority country in West Africa. I collected research data through 15 semi-structured interviews and document review. The findings revealed that the participants perceived madrasas as needed in Mali for educating future Muslim religious leaders and scholars who understand the contemporary world and master Arabic, an essential language for Islamic scholarship and religious rituals. The participants argued that madrasa education connects Mali to its intellectual heritage, all of which was written in Arabic prior to French colonization. They equally stated that madrasa education enabled them to observe Islamic teachings in all aspects of their life and to know these teachings better than the average Malian Muslim. They were thus able to guide their family members, their coworkers, and their neighbours in religious matters. The findings also showed that the participants had strong foundations in Islamic subjects and Arabic. However, for lack of fluency in French or competencies in modern subjects, some participants faced difficulties in terms of higher education and career. Hence, the participants appreciated that the Malian government designed a new curriculum in 2003 to improve madrasa students’ fluency in French and competencies in modern subjects. This new curriculum gave students the opportunity to study at Malian public universities and enter the job market easier than before. However, the participants lamented that the new curriculum neglected Islamic subjects and Arabic. Neglecting these subjects, in participants’ views, threatens the religious mission of madrasas. To sustain madrasas in Mali for future generations, the participants thought that state officials and madrasas union need to cooperate to design a curriculum that balances Islamic subjects and Arabic with modern subjects and French; madrasa owners must pay teachers a good salary; teachers must teach with devotion; parents must supervise children’s education; and students must be advised about the importance of madrasas, university education, and careers. Based on these findings, I recommended that Malian state officials support madrasas because the role madrasas play in the Malian education sector cannot be substituted with other types of schools. I also proposed that curriculum designers structure the madrasa curriculum to balance Islamic subjects and Arabic with modern subjects and French. Structuring the curriculum as such makes madrasas respond well to the educational needs of students including religious needs and career aspirations. Hence, the madrasa continues to play its roles in Malian society. / Graduate

Cette thèse porte sur les modalités de transmission du savoir en école coranique. Elle prend en charge l’étude du processus intéractionnel entre le Cheikh et le Taleb. Nous commençons par l’étude de l’évolution de l’action didactique entamée durant les premiers siècles de l’Islam et évoquons l’avènement des textes fondateurs de cette religion, le développement des sciences religieuses ainsi que l’étude des expériences fondatrices de l’éducation et de l’enseignement musulmans. Nous faisons, par la suite, appel aux différentes approches et concepts liés au processus de communication et opérons à l’analyse intéractionnelle de corpus audio-visuels de cours dans nos madrasa-échantillons. Nous ciblons, par cette analyse, le protocole métacommunicatif dans ses aspects non-verbaux et dans sa relation avec le plan proxémique. Nous formulons l’hypothèse que ce système régule l’interaction didactique et considérons que le mode de transmission se présente comme un système sous forme de boucles didactiques Cheikh/Taleb, Taleb/Taleb qui est à la base de la chaîne de transmission. L’intérêt de notre investigation est de mettre l’accent sur le rôle que peuvent avoir des éléments de nature proxémique et des comportements non-verbaux dans la régulation de la communication lors d’un cours. Dans notre conclusion, nous considérons qu’une bonne gestion de ces régulateurs favorise la transmission du savoir et minimise, pour l’enseignant, les risques de déplanification du cours. / This thesis is based on the particularity of the transmission of knowledge in the coranic school. It studies the interactional process between the Cheikh and the Taleb.We begin by studying the evolution of the didactic action started during the first islamic centuries and we evoke the advent of the founder texts in this religion,the development of the religious sciences as soon as the study of experiences that found the muslim education and teaching. Afterwards, we appeal to the different approachs and concepts linked to the process of communication and we study the interactional analysis of the audiovisual corpus of the courses in our Madrasa samples.We target by this analysis the metacommunicative protocol in its non-verbal aspects and its relation with the proximate plan.We formulate the hypothesis which says that this system regulate the didactic interaction and we consider that the way of transmission appears as a system of didactic buckles between Cheikh /Taleb,Taleb/Taleb which is the base of this chain. The interest of our investigation is to put the focus on the role which can have the elements of proximate nature,and non- verbal behaviour in the regulation of the communication in the moment of a course. In our conclusion, we consider that a good management of this regulators favours the transmission of knowledge and reduce, for the teacher the riske of the suppression of the plan of the courses.

Thèse doctorat : Sociologie de l'éducation : Strasbourg 1 : 2008. / Titre provenant de l'écran-titre. Bibliogr. f. 402-406. Index.

This qualitative study analytically compares State-madrasa and inter-madrasa relations in Hindu-majority West Bengal and Muslim-majority Bangladesh. It uses Migdal’s State-in-Society approach to explain the nature and bases of these interactions as expressed in three interrelated arenas: educational, organisational, and political. The central question addressed in the educational arena is why some madrasas (recognised madrasas) respond positively to State-initiated incentives for reform while others (unrecognised madrasas) reject the same. In resolving this puzzle, the study seeks also: 1) to classify madrasas in each setting according to their relative thresholds for engagement with the State; and, 2) to identify how, and to what extent, the State can extend the appeal of its reform scheme to unrecognised madrasas. In the organisational arena, the study focuses exclusively on those madrasas that reject State-initiated reform, asking how they organise independently of the State. A key objective here is to determine how inter-madrasa relations vary between Muslim-minority and –majority contexts, and which specific aspects of the State’s policies most encourage such variation. The study’s third empirical section examines State-madrasa relations as expressed through two phenomena in the political arena. The first phenomenon involves the politicisation of recognised madrasas by the State (represented by political parties and their student wings). The study explicates the mechanisms through which this politicisation occurs, identifies the factors facilitating/impeding such politicisation, and assesses the impact of this politicisation on the political allegiances of individual students. The second phenomenon sees representatives of unrecognised madrasas (attempting to) reach into the State complex by launching madrasa-based political parties. The study focuses on this phenomenon to gauge the relationship between a madrasa man’s careers in the educational, organisational, and political arenas: To what extent can madrasa-based political entrepreneurs leverage influence wielded in the educational and organisational arenas towards success in the political arena? And do those who succeed in entering the State complex use this opportunity to promote the societal interests they represent in the educational arena, or in pursuit of increased authority in the organisational realm?