Relevant bibliographies by topics / Islamisme – Tunisie

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Academic literature on the topic 'Islamisme – Tunisie'

Author: Grafiati
Published: 4 June 2021
Last updated: 8 February 2022

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Journal articles on the topic "Islamisme – Tunisie"

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Mokhefi, Mansouria. "Tunisie : sécularisation, islam et islamisme." Histoire, monde et cultures religieuses 34, no. 2 (2015): 31. http://dx.doi.org/10.3917/hmc.034.0031.

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Hermassi, Abdellatif. "Société, Islam et islamisme en Tunisie." Cahiers de la Méditerranée 49, no. 1 (1994): 61–82. http://dx.doi.org/10.3406/camed.1994.1126.

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Zederman, Mathilde. "Construction nationale et mémoire collective : islamisme et bourguibisme en Tunisie (1956-2014)." Matériaux pour l histoire de notre temps N° 117-118, no. 3 (2015): 46. http://dx.doi.org/10.3917/mate.117.0046.

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Khairullin, Timur R. "Post-islamism: features, processes and prospects." Asia and Africa Today, no. 9 (2021): 34. http://dx.doi.org/10.31857/s032150750016589-9.

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The article is devoted to the analysis of such an ambiguous phenomenon as Post-Islamism, which emerged as an alternative to the ideas of Islamism that were subjected to the crisis in the 1990s. A distinctive feature of Post-Islamic ideas is their compatibility with the principles of democracy in a globalizing world. Unlike Islamism, Post-Islamism focuses on the rights of an individual instead of his duties. However, these progressive ideas could not become a full-fledged replacement for Islamism, since the decline in its popularity at the end of the XX century turned out to be temporary. The s
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Tsaregorodtseva, Irina. "The Islamists in politics in Egypt and Tunisia after 'Arab Spring'." Islamology 7, no. 1 (2017): 122. http://dx.doi.org/10.24848/islmlg.07.1.07.

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The pivotal goal of the study is to reveal the role of the Islamist parties and movements in politics in Egypt and Tunisia before and after the protests of the ‘Arab spring’. In addition, author explains how various Islamist groups interacted with each other and which factors determined the nature of their interaction. According to preliminary observations, there were several common features in the character of Islamists’ participation in politics in Egypt and Tunisia after the Mubarak and Ben Ali. By means of comparative analysis this research shows why Tunisian Islamists appeared to be more
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Gorman, Brandon. "The myth of the secular–Islamist divide in Muslim politics: Evidence from Tunisia." Current Sociology 66, no. 1 (2017): 145–64. http://dx.doi.org/10.1177/0011392117697460.

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Many scholars argue that politics in majority-Muslim societies are marked by deep polarization: dominated by struggles between secularists and Islamists who hold fundamentally divergent ideological positions. Yet, this finding is likely a result of scholarly focus on Islamist organizations and political parties rather than their constituencies. Using Tunisia as a case study, this article investigates attitudinal polarization between secularists and Islamists at the individual level using a mixed-method design combining statistical analyses of survey data with content analyses of in-depth inter
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Cavatorta, Francesco, and Stefano Torelli. "From Victim to Hangman? Ennahda, Salafism and the Tunisian Transition." Religions 12, no. 2 (2021): 76. http://dx.doi.org/10.3390/rel12020076.

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The article revisits the notion of post-Islamism that Roy and Bayat put forth to investigate its usefulness in analysing the Tunisian party Ennahda and its role in the Tunisian transition. The article argues that the notion of post-Islamism does not fully capture the ideological and political evolution of Islamist parties, which, despite having abandoned their revolutionary ethos, still compete in the political arena through religious categories that subsume politics to Islam. It is only by taking seriously these religious categories that one can understand how Ennahda dealt with the challenge
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GREWAL, SHARAN. "From Islamists to Muslim Democrats: The Case of Tunisia’s Ennahda." American Political Science Review 114, no. 2 (2020): 519–35. http://dx.doi.org/10.1017/s0003055419000819.

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What drives some Islamists to become “Muslim Democrats,” downplaying religion and accepting secular democracy? This article hypothesizes that one channel of ideological change is migration to secular democracies. Drawing on an ideal point analysis of parliamentary votes from the Tunisian Islamist movement Ennahda, I find that MPs who had lived in secular democracies held more liberal voting records than their counterparts who had lived only in Tunisia. In particular, they were more likely to defend freedom of conscience and to vote against enshrining Islamic law in the constitution. Interviews
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Woltering, Robbert A. F. L. "Post-Islamism in Distress? A Critical Evaluation of the Theory in Islamist-Dominated Egypt (11 February 2011-3 July 2013)." die welt des islams 54, no. 1 (2014): 107–18. http://dx.doi.org/10.1163/15700607-00541p04.

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The developments in the Arab world since the outbreak of the Tunisian revolution not only open up new horizons for Arab citizens, they also allow for scholars of Middle Eastern studies to test certain theories in ways heretofore impossible. One such theory is that of post-Islamism. This paper discusses a number of recent publications by former members of the Muslim Brotherhood, in light of recent developments in and analysis of Egypt’s Islamist politics, with the aim of determining whether it is possible (and useful) to speak of a ‘post-Islamist condition’ in the post-Mubarak period wherein th
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Cavatorta, Francesco, and Fabio Merone. "Post-Islamism, ideological evolution and ‘latunisianité’ of the Tunisian Islamist partyal-Nahda." Journal of Political Ideologies 20, no. 1 (2015): 27–42. http://dx.doi.org/10.1080/13569317.2015.991508.

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Dissertations / Theses on the topic "Islamisme – Tunisie"

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Ayari, Michaël Béchir. "S'engager en régime autoritaire : gauchistes et islamistes dans la Tunisie indépendante." Aix-Marseille 3, 2009. http://www.theses.fr/2009AIX32005.

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Cette thèse de science politique tente de comprendre, à partir du cas tunisien, les logiques sociales du passage à l’acte protestataire, de l’attachement à une cause, à un collectif et aux individus qui le composent en régime autoritaire. Au sein de ce type de régimes, le militantisme oppositionnel est une activité sociale qui n’est pas systématiquement transgressive ni à haut risque. Il peut se comparer avec une activité contestataire du même ordre, i. E. à faible risque, en régime dit « démocratique ». À ce titre, on ne peut se contenter d’appréhender l’autoritarisme comme un mode de gouvern
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Bakir, Mustapha. "Laïcité et religion en Tunisie." Thesis, Strasbourg, 2016. http://www.theses.fr/2016STRAC030/document.

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Cette thèse porte sur la problématique de la laïcité et religion en Tunisie. L’enjeu est d’étudier ces deux notions dans un terrain nouveau : la Tunisie. Cette étude découle de l’indépendance jusqu’à la révolution. Dans le première partie, la thèse se concentre sur la genèse du concept de la laïcité, son originalité et la spécificité de la politique tunisienne. Cette partie constitue une première croisée entre le pouvoir politique et religieux. Dans la deuxième partie, la thèse se concentre sur la société tunisienne. Elle se focalise sur le déchirement entre l’adhésion du mouvement réformiste
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Munteanu, Anca. "Itinéraire d'un courant politique : le mouvement tunisien Ennahdha." Thesis, Université Grenoble Alpes (ComUE), 2019. http://www.theses.fr/2019GREAD003.

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Le défi de cette thèse a été de présenter la pensée et les actions marquantes de l’histoire du mouvement islamiste tunisien, Ennahdha, depuis sa création à la fin des années 1960, jusqu’en 2018. La première partie de la thèse se concentre sur son engagement politique. Cette approche nous a amenée à distinguer plusieurs phases qui rythment le développement du parti: après être passé par l’action clandestine à l’époque du jama‘a islamiyya et du MTI avec de brefs instants de semi-légalité (dans les années 1980) et une vingtaine d’années de répression, le leadership du parti fait preuve, surtout d
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Ben, Salem Maryam. "Le militantisme en contexte répressif : cas du mouvement islamiste tunisien Ennahda." Paris 1, 2013. http://www.theses.fr/2013PA01A269.

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La révolution du 14 janvier 2011 marque le retour triomphant du mouvement islamiste tunisien Ennahda sur la scène politique en Tunisie. En effet, il est passé du statut de parti paria au statut de parti dominant. Depuis sa création en 1970, Ennahda a fait l'objet d'une répression étatique importante qui a culminé en 1990, provoquant son retrait du champ politique tunisien. Pour autant, cette répression n'a pas mis fin à l'engagement et à l'activisme de ses militants sur le terrain. Dans quelle mesure les justifications religieuses ont-elles soutenu ce processus de résistance? L'objet de recher
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Kekli, Aïda. "Genèse de l'islamisme tunisien." Paris, EHESS, 2012. http://www.theses.fr/2012EHES0080.

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Ce que nous appelons islamisme est essentiellement le fait de politiciens qui œuvrent au nom de la religion. L'islamisme tunisien a vu le jour au 19ème siècle afin de préserver sa culture arabo musulmane face à un occident chrétien de plus en plus présent. Avant les indépendances cet islamisme tenait sa force d'un large sentiment nationaliste. À partir des années 1960-1970, l'islamisme tunisien avait toujours ce besoin contestataire face à un occident toujours très présent mais cette contestation les islamistes tunisiens du mouvement Ennahdha la vécurent de l'intérieur. . . Ils luttaient pour
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Farhat, Ben Nasr Hanene. "Former l’élève-citoyen tunisien : éducation civique et éducation islamique dans les établissements scolaires étatiques de 1958 à 2002." Thesis, Aix-Marseille 1, 2011. http://www.theses.fr/2011AIX10185.

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Notre objectif dans cette thèse est de suivre l’évolution du paradigme éducatif et du modèle de citoyenneté véhiculé par l’école tunisienne entre 1958 et 2002 selon les différentes approches adoptées en matière d’éducation civique et islamique à travers les réformes qu’a connu le système éducatif. Des réformes qui ont pris une actualité aiguë premièrement avec la Réforme de 1958 puis après les inévitables examens de conscience provoqués d’abord par la montée de la mouvance islamiste et la crise politique de la fin des années quatre-vingt (Réforme de 1991) et ensuite par rapport aux nouveaux dé
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Lozowy, Dominique. "L'impact socio-politique du discours islamiste en Tunisie." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=68117.

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Despite the social reforms led by Bourguiba during his presidency, the state of Tunisia, as modern as it was, gave way to a thriving Islamic revival movement to such an extent that during the '80s their activities disturbed Tunisia's political life. The years between 1986 and 1991 were marked by open conflict between the regime and the Islamists. Since this conflict was an ideological one, the population was influenced only marginally by its outcome. Perhaps the concerns of the Islamists were not involved enough with those of most Tunisians. An analytical approach to Tunisian Islamist thought
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Mosbah, Chiraz. "L'héritage colonial de la ville de Tunis entre 1900 et 1930 : étude architecturale et décorative des édifices de style néo-mauresque." Paris 4, 2006. http://www.theses.fr/2006PA040142.

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Cette recherche tente de retracer l’héritage de la Tunisie en matière d’architecture et de décoration en soulignant l’apport des grands cycles de la transformation urbaine du pays et des projets constructifs ayant modelé son paysage pendant la période coloniale. Cette œuvre, réalisée dans le cadre du Protectorat, oscille entre une architecture qui s’inspire d’un répertoire artistique occidental (courant éclectique, art nouveau, art déco ou moderniste) et une architecture qui fait référence aux répertoires locaux (courant néo-mauresque). Certaines réalisations ont ainsi permis d’instaurer une c
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Flenar, Chelsea Marie. "Islamist Political Agency in Egypt and Tunisia." Ohio University Art and Sciences Honors Theses / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=ouashonors1367443639.

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Maamache-Ben, Cheikh Raoudha. "La législation islamique et le droit à la planification des naissances : le droit tunisien : entre tradition et modernité." Lyon 3, 2002. http://www.theses.fr/2002LYO33019.

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La loi divine de l'Islam traitant de la planification des naissances est contenue dans le Coran et la Sunna du Prophète (la Tradition). Cependant, la législation relative à cette matière occupe une place restreinte dans la "législation coranique". Elle est marquée par une certaine hétérogénéité dans son contenu, dans son inspiration et dans la valeur juridique de ces différentes dispositions. Cette particularité nous conduit à séparer l'apport du Texte de ce que, tout au long des siècles, les fuqaha (savants) et leurs suiveurs ont imputé au Texte d'une manière injustifiée. Cette recherche prop
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Books on the topic "Islamisme – Tunisie"

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Burgat, François. L' islamisme au Maghreb: La voix du Sud (Tunisie, Algérie, Libye, Maroc). Karthala, 1988.

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La Tunisie antique et islamique. Errance, 2013.

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L'influence juridique islamique au Maghreb: Algérie, Libye, Maroc, Mauritanie, Tunisie. Harmattan, 2009.

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Tjomsland, Marit. The educated way of thinking: Individualisation and Islamism in Tunisia. DERAP, Chr. Michelsen Institute, 1993.

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Labat, Severine. Les islamistes tunisiens: Entre l'État et la mosquée. Demopolis, 2013.

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Benhabib, Djemila. Des femmes au printemps: Essai. vlb, 2012.

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Bensedrine, Sihem. L'Europe et ses despotes: Quand le soutien au "modèle tunisien" dans le monde arabe fait le jeu du terrorisme islamiste. Med Ali Editions, 2011.

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Cheikh, Raoudha Maamache-Ben. La législation islamique et le droit à la planification des naissances: Le droit tunisien entre tradition et modernité. Atelier national de reproduction des thèses, 2004.

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Omar, Mestiri, ed. L' Europe et ses despotes: Quand le soutien au "modèle tunisien" dans le monde arabe fait le jeu du terrorisme islamiste. Découverte, 2004.

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Islamisten im Wandel: Die Islamic Action Front in Jordanien und die An-Nahdha in Tunesien in sich verändernden Kontexten. Nomos, 2014.

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Book chapters on the topic "Islamisme – Tunisie"

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Halverson, Jeffry R., and Nathaniel Greenberg. "Tunisia." In Islamists of the Maghreb. Routledge, 2017. http://dx.doi.org/10.4324/9781315106762-5.

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Dunn, Michael Collins. "The Al-Nahda Movement in Tunisia: From Renaissance to Revolution." In Islamism and Secularism in North Africa. Palgrave Macmillan US, 1996. http://dx.doi.org/10.1007/978-1-349-61373-1_9.

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Perkins, Kenneth J. "“The Masses Look Ardently to Istanbul”: Tunisia, Islam, and the Ottoman Empire, 1837–1931." In Islamism and Secularism in North Africa. Palgrave Macmillan US, 1996. http://dx.doi.org/10.1007/978-1-349-61373-1_2.

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Halverson, Jeffry R. "7. Islamism in North Africa: From Cairo to Tunis." In Challenging Theocracy, edited by David Tabachnick, Toivo Koivukoski, and Herminio Meireles Teixeira. University of Toronto Press, 2018. http://dx.doi.org/10.3138/9781442619890-008.

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Lahmar, Mouldi. "Islamists and Politics in Tunisia Today: Is the Foundation of a Democratic Islamic Party Possible?" In Arab Spring. Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-24758-4_3.

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Marzouki, Nadia. "Islamist Ideals and Governing Realities: Nahda’s Project and the Constraint of Adaptation in Post-revolution Tunisia." In Between Dissent and Power. Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137408808_7.

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Dalacoura, Katerina. "Islamism and Neoliberalism in the Aftermath of the 2011 Arab Uprisings: The Freedom and Justice Party in Egypt and Nahda in tunisia." In Neoliberal Governmentality and the Future of the State in the Middle East and North Africa. Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/9781137542991_5.

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Rahal, Malika. "1988–1992: Multipartism, Islamism and the Descent into Civil War." In Algeria. Liverpool University Press, 2017. http://dx.doi.org/10.5949/liverpool/9781786940216.003.0005.

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Following the youth riots of October 1988, Algeria experienced the first serious democratic opening in the region, 20 years before the revolutions of Egypt and Tunisia. Many new parties were created, including the Islamist FIS (Front islamique du Salut) which won the first round of the legislative elections interrupted by the military coup that would end the democratic experience in January 1992; other parties that had existed underground came out into the open, such as the communist Parti de l’avant-garde socialiste (PAGS). Following communist itineraries, this article will show the multiple tensions at stake in Algeria during this brief period: democratization, collapse of communism, the emergence of Islamism, and the descent into civil war, in which the communists were amongst the first targets of assassinations. Evolutions in the PAGS exemplify the lasting divisions in the country: between Islamists and secularists on the one hand; and amongst the non-Islamists, between those who, in the name of democracy, considered all Islamists to be the absolute enemy to be eradicated at all costs, and those who, in the name of democracy, did not.
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Cavatorta, Francesco, and Fabio Merone. "Islamist Parties and Transformation in Tunisia and Morocco." In Social Currents in North Africa. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190876036.003.0002.

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This chapter surveys the most important debates generated by these research agendas, and argues that, despite some impressive contributions, their focus remains generally limited to certain aspects of Islamist politics. Specifically, post-2011 research agendas continue to dismiss the relevance of party politics due to the longstanding belief—quite justified in most cases—that parties in the Middle East and particularly in North Africa are insignificant political actors. In light of the events of 2011, however, it is necessary to examine party politics more closely, especially the ideologically driven Islamist parties that often hold the key to the success or failure of regime change in the region. Scrutinizing Islamist parties can reveal critical social, political, generational, and ideological factors affecting Islamism as a whole, including the Salafi trend. More specifically, scholars must overcome their tendency to overlook the profound diversity, fragmentation, and tensions that exist within Islamism proper. Such diversity plays a role not only in the political institutional arena (i.e., electoral competition between different Islamist parties), but also in social domains, where there are heated ideological debates and diverse instances and forms of activism within the Islamist sphere that many observers have yet to fully grasp and analyze. Finally, the chapter points to the seeming paradox of the thesis of post-Islamism, which in some ways has been confirmed rather than challenged by the arrival of the Moroccan Party for Justice and Development (PJD) and the Tunisian Ennahda to power.
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Marina and David Ottaway. "The Maghreb a World Apart." In A Tale of Four Worlds. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190061715.003.0008.

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The uprisings had unique consequences for Tunisia and Morocco. They led to the integration of Islamist parties into the political system, and introduced a political process based on carefully crafted compromises that preserved stability but left the youth deeply dissatisfied. These differences are also encouraging the two countries to turn away from the countries of the Middle East and to look to Europe and Africa for their futures.The choice of moderation and compromise on the part of Islamist parties helped greatly to achieve this outcome, but so did other factors. Tunisia is politically pluralistic, with a leftist trade union and political parties as well as an Islamist movement well embedded in a society that is embracing a mainstream centrist tradition which stems from the early post-independence period. In Morocco, the king’s ever-looming authoritywas a signal to secularists that Islamists would not be allowed to dominate, and to Islamists that they had to accept subservience to the monarch.However, this positive trajectory toward greater democracyrequires economic growth to continue. In this respect, the situation in Morocco is far more encouraging than in Tunisia.
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