Relevant bibliographies by topics / Mosquées de Paris

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  2. Dissertations / Theses
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  5. Conference papers

Academic literature on the topic 'Mosquées de Paris'

Author: Grafiati
Published: 4 June 2021
Last updated: 5 February 2022

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Journal articles on the topic "Mosquées de Paris"

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Fanani, Mukhammad Erif, and Yoyok Seby Dwanoko. "Rancang Bangun Sistem Maklumat Masjid Berbasis Android Studi Kasus Masjid Jami' Baitunnur Desa Kedungrejo Kecamatan Pakis Kabupaten Malang." RAINSTEK : Jurnal Terapan Sains & Teknologi 1, no. 1 (March 29, 2019): 48–54. http://dx.doi.org/10.21067/jtst.v1i1.3120.

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Baitunnur Mosque is one of the mosques that performs many religious activities. With the many activities, the takmir uses 2 digital clock running text to manage activity information. Mosque takmir found it difficult to change information on the digital running text clock and the public had difficulty accessing information. So an information system is designed that can facilitate takmir of the mosque in conveying information and facilitating the community in accessing information. As a result the mosque's takmir can convey information and also the public can easily access information. This system is built using the waterfall method. Based on the results of the UAT test which produced a percentage of 82%, takmir of the mosque and the community supported the existence of this information system.
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Sofyani, Hafiez. "PENDAMPINGAN MANAJEMEN DAN TATA KELOLA MASJID SERTA LEMBAGA AMIL ZAKAT INFAK DAN SODAQOH." Jurnal Pengabdian UntukMu NegeRI 2, no. 2 (November 23, 2018): 60–67. http://dx.doi.org/10.37859/jpumri.v2i2.762.

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The partners that invited to collaborate in community partnership activities are the Taqarrub Mosque Takis 1 Takmir and An-Nur Dusun Pakis 2 Mosque, and the Dlingo Village Head, Bantul Regency, Yogyakarta Special Region. The management of mosques and zakat through the Amil Zakat, Infak and Shodaqoh Institutions (LAZIS) at partner sites is still held traditionally and is not well organized. As a result of this, there was a community conflict triggered by the lack of transparency in the management of mosque finance and zakat. This is due to the level of understanding and competence of the Takmir Mosque which is a citizen of Pakis 1 and 2 which is inadequate. From this problem, a solution was proposed in the form of training and management assistance and governance of mosques and amil zakat infak and sodaqoh institutions. These activities include: drafting the bylaws, organizational structure, procurement of modules, guidelines, guidelines, and standard operating procedures for mosque management and LAZIS. From the results of the implementation of this program, it was concluded that there had been an increase in the quality of management and governance of the Taqarrub Mosque in Pakis 1 Hamlet and An-Nur mosque in Pakis 2, namely to be better and transparent. Conflicts related to bad prejudice arising from a small portion of the community regarding the management of mosque finance and LAZ can also be minimized.
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Chadwick, Kay. "Mosques on the Margins? Islamic Religious Spaces and Identities in Paris." Irish Journal of French Studies 6, no. 1 (December 1, 2006): 87–101. http://dx.doi.org/10.7173/164913306818438573.

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Rais, Muhmmad. "THE GRAND MOSQUE OF PARIS: A MOSQUE AT THE HEART OF WORLD FASHION." Dialog 40, no. 2 (December 31, 2017): 137–50. http://dx.doi.org/10.47655/dialog.v40i2.185.

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Laloum, Jean. "Cinéma et histoire. La mosquée de Paris et les Juifs sous l'Occupation." Archives Juives 45, no. 1 (2012): 116. http://dx.doi.org/10.3917/aj.451.0116.

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Davidson, Naomi. "La mosquée de Paris. Construire l’islam français et l’islam en France, 1926-1947." Revue des mondes musulmans et de la Méditerranée, no. 125 (July 2, 2009): 197–215. http://dx.doi.org/10.4000/remmm.6246.

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Bayoumi, Moustafa. "Shadows and Light: Colonial Modernity and the Grand Mosquee of Paris." Yale Journal of Criticism 13, no. 2 (2000): 267–92. http://dx.doi.org/10.1353/yale.2000.0015.

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Katz, Ethan. "Did the Paris Mosque Save Jews?: A Mystery and Its Memory." Jewish Quarterly Review 102, no. 2 (2012): 256–87. http://dx.doi.org/10.1353/jqr.2012.0012.

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Abbas and Ezzedine Mestiri. "Le Cheikh Abbas, recteur de la mosquée de Paris : "Nous ne devons fuir aucun dialogue"." Hommes et Migrations 1102, no. 1 (1987): 23–30. http://dx.doi.org/10.3406/homig.1987.1075.

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Milne, Anna-Louise. "Rencontre avec Cheikh Yacine, imam de la Mosquée 17 octobre 1961, rue Stephenson, 75018 Paris." Francosphères 7, no. 2 (January 2018): 169–72. http://dx.doi.org/10.3828/franc.2018.20.

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Dissertations / Theses on the topic "Mosquées de Paris"

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Telhine, Mohammed. "L'islam et les musulmans en France : une histoire de Mosquées." Paris, EHESS, 2008. http://www.theses.fr/2008EHES0101.

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Lorsqu'on appréhende l'histoire de l'Islam en France, la mosquée, symbole le plus saillant de l'Islam, semble être un enjeu central autour duquel s'élaborent des politiques et se cristallisent des passions. La mosquée joue parfois dans les relations de la France avec l'Islam le rôle d'un indice dans l'échelle de l'altérité qui révèle, dans un lieu donné ou dans un moment de l'histoire, le degré d'ouverture à l'autre. Comment ce symbole - au détriment de tous les autres aspects civilisationnels de l'Islam - perçu comme un élément déstructurant de la sémiotique locale française exacerbant ainsi les résistances et les rejets, fut-il au cœur de la problématique représentationnelle de l'Islam et de la France ? L'importance et l'installation définitive des immigrés musulmans en France, la montée de l'islamisme et les rivalités associatives islamiques en France montrent la centralité de la mosquée dans les enjeux territoriaux, le discours et la structuration identitaires mais aussi dans les stratégies des contrôles étatiques et associatifs. On convoquera ici la sociologie de l'islam et de l'immigration musulmane en France. Soumise à la nécessité, sinon à l'urgence d'avoir un interlocuteur « communautaire », la République, bravant « l'inviolabilité » de la loi du 9 décembre 1905, réactiva son réflexe interventionniste colonial hérité de l'Algérie française pour organiser le culte musulman de France. L'autochtonisation de l'islam en France, désormais institutionnalisé, se traduit d'abord par une demande croissante de lieux de culte dont les mosquées-cathédrales. Celles-ci induisent une visibilisation qui se heurte souvent aux résistances locales. Il s'agit d'étudier ce mouvement
When trying to understand the history of Islam in France, the mosque, the most salient symbol of Islam, seems to be a central issue around which policies are developed and much passion and controversy is generated. The mosque has in fact always played a key role in the relation that France has had with Islam and is a kind of indicator of the degree of openness of the society in any given historical period. How did this symbol often se en as a destabilising element to the local French way of life by exacerbating existing tensions, come to be at the heart of the representational problem regarding Islam and France? The permanent settlement of Muslim immigrants, the rise of Islamism and the development of various rivalries between Islamic organisations in France is indicative of the centrality of the mosque when it comes to territorial politics, identity discourse and formation as well as to the strategies of state and organisational control. For this reason the sociology of Islam and the sociology of Muslim immigration in France has also been explored. Faced with the necessity, if not the urgency of having a "community" representative with which it could deal with, the French Republic reactivated its colonial reflexes by deciding to make a break with the supposed "untouchable" law of 9 December 1905 regarding laïcité by creating a representative Muslim body in France (CFCM). The development of a specifically French Islam, now institutionalised, has led to an increasing demand for places of worship including the construction of so called 'Cathedral-Mosques'. These represent a visibility which often comes into conflict with local concerns. This element is also addressed
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Mameri-Chaambi, Dorra. "L’Institut Musulman de la Grande Mosquée de Paris (1916-2015) : vers un Islam de France ?" Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5090.

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Emblème de l’Islam en France créé en contexte colonial, la Mosquée de Paris fut inaugurée en 1926 pour remercier les musulmans morts pour la France, mais surtout pour la consacrer en tant que «puissance musulmane». Espace cultuel, culturel et diplomatique, elle souhaite incarner une vitrine prestigieuse de l’Islam Hexagonal. Dotée d'un financement et de statuts controversés, elle était considérée comme française, mais l'Algérie à partir de 1982, a joué un rôle clé, pour présider à sa destinée. Malgré les mutations dont elle fut l’objet, elle pensait incarner un lieu d'interface privilégié entre un Islam pluriel en quête de reconnaissance et des pouvoirs publics, tenant à faire émerger des représentants tenus pour légitimes. L’Institut Musulman de la Mosquée de Paris a prospéré jusqu’au milieu des années 1990, grâce au difficile équilibre qu’il a maintenu dans le cadre d’une relation tripartite mettant en jeu les musulmans de France, les pouvoirs publics français et algériens, ainsi qu’avec des acteurs du paysage islamique français. Elle demeurait la seule institution islamique dotée d’une forme de capital légitimité. Toutefois, la décennie 1990 préfigurait une perte d’éclat due à l’effritement de ce fragile équilibre, annonçant la mise en cause, du rôle d’acteur intermédiaire privilégié, qu’elle occupait jusque-là. Les causes et la genèse de ce déclin restituées à travers une grille d’analyse ternaire, retraçant la nature des relations entre religieux et représentants institutionnels français et étrangers, la régulation publique de l’Islam et la transformation de la sociologie des fidèles, impliquant une réflexion sur la validité de la notion «d’Islam de France»
As an emblem of Islam in France, The Great Mosque of Paris was inaugurated in 1926, in a colonial context, in honor of the Muslims “who died for France “, but more so as a consecration of France as « a Muslim power ». As a place of worship, culture, and diplomacy, this institution wishes to stand as a prestigious showcase of Islam in the hexagon. While it benefitted from controversial sources of funding and statutes, this Mosque was considered as French, until 1982, when Algeria started to play a key role in presiding over the destiny of the institution. Despite its numerous transformations, the Mosque of Paris sought to be perceived as a privileged interface between a pluralistic Islam that sought recognition on the one hand, and French authorities who were concerned with establishing legitimate Muslim representatives on the other. The Mosque of Paris was prosperous until the mid 1990s, painfully achieving a balancing act in the tripartite relationship between Muslims, French and Algerian public authorities, as well as some actors of the Islamic landscape in France. It remained the sole Islamic institution that had acquired a form of legitimacy. However, with the 1990s it gradually lost its influence and its role as an intermediate player, largely as a consequence of its tripartite relationship’s fragility. The causes and genesis of this decline will be restituted through a three-part analysis which will examine the nature of the relationships between religious leaders and French or foreign institutional representatives, the public regulation of Islam and transformations in the sociology of worshippers. Finally it will consider the validity of the concept of an “Islam of France”
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Books on the topic "Mosquées de Paris"

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Boyer, Alain. L' Institut musulman de la mosquée de Paris. Paris: Centre des hautes études sur l'Afrique et l'Asie modernes, 1992.

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Durland, DeSaix Deborah, ed. The grand mosque of Paris: A story of how Muslims saved Jews during the Holocaust. New York: Holiday House, 2008.

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The Grand Mosque of Paris: A Story of How Muslims Rescued Jews During the Holocaust. Holiday House, 2010.

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Alexandre, Papadopoulo, Université de Paris I: Panthéon-Sorbonne. Centre de recherche sur l'esthétique de l'art musulman., and Colloque international Formes symboliques et formes esthétiques dans l'architecture religieuse musulmane: le miḥrāb (1980 : Paris, France), eds. Le miḥrāb dans l'architecture et la religion musulmanes: Actes du colloque international tenu à Paris en mai 1980. Leiden: E.J. Brill, 1988.

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L'étoile jaune et le croissant. Editions Gallimard, 2012.

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Smith, Christian, and Amy Adamczyk. Handing Down the Faith. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190093327.001.0001.

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The most important influence shaping the religious and spiritual lives of children, youth, and teenagers is parents. Yet little research has studied this link in the intergenerational transmission of religion between generations. This book reports the findings of a new, national study of religious parents in the United States. The findings are based on 215 in-depth, personal interviews with religious parents from many traditions and different parts of the country; and on analyses of two nationally representative surveys of American parents. Unlike many studies that focus only on mainstream Christianity, this book reports on parents from a wide range of traditions: mainline Protestant, Catholic, evangelical, black Protestant, Jewish, Muslim, Mormon, Buddhist, and Hindu. It explores the background beliefs informing how and why religious parents seek to pass on religion to their children; examines how parenting styles interact with parent religiousness to shape religious transmission; shows how the approaches of parents now were influenced by their own experiences as children growing up under their parents; reveals how religious parents view their congregations and what they most seek out in a local church, synagogue, temple, or mosque; explores the experiences and outlooks of immigrant parents; and steps back to consider how the field of American religion has transformed over the last 100 years to explain why parents shoulder such a huge responsibility today in transmitting religious faith and practice to children. The book will interest scholars of religion, family, parenting, and socialization; clergy and religious educators and leaders; and religious parents themselves.
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Book chapters on the topic "Mosquées de Paris"

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Stegmann, Ricarda. "Between Orient and Occident? The Colonial Legacy at the Grand Mosque of Paris." In Muslim Community Organizations in the West, 125–56. Wiesbaden: Springer Fachmedien Wiesbaden, 2017. http://dx.doi.org/10.1007/978-3-658-13889-9_7.

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Provencher, Denis M. "Ludovic-Mohamed Zahed’s Universal Performance of French Citizenship and Muslim Brotherhood." In Queer Maghrebi French. Liverpool University Press, 2018. http://dx.doi.org/10.5949/liverpool/9781781383001.003.0004.

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In this chapter, I present the life and work of Ludovic-Mohamed Zahed, who is the founder of three non-profit associations over the past several years: Les Enfants du Sida (2006), Homosexuels musulmans de France (HM2F) (2010), and Musulman-es Progressistes de France (2012). He is also the author of Révoltes extraordinaires: un enfant du sida autour du monde (2011) and Le Coran et La Chair (2012), and co-author of Queer Muslim Marriage (2013). During the last few years, the French media have covered his same-sex marriage in Cape Town to husband Qiyaam Jantjies-Zahed in 2011, the publication of his book, Le Coran et La Chair in 2012, as well as and his creation of La Mosquée inclusive de l’Unicité, the first “gay friendly” or inclusive mosque in Paris, in 2012.
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Aljunied, Khairudin. "The Cosmopolitan Mosque." In Muslim Cosmopolitanism. Edinburgh University Press, 2016. http://dx.doi.org/10.3366/edinburgh/9781474408882.003.0002.

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This chapter examines mosques and explains that these institutions are not just devotional places, they are also projections of the cosmopolitan temperaments of Southeast Asian Muslims. This is evidenced in the aesthetics and architecture of the mosques that draw upon so many religious and cultural traditions. The chapter delves into the sharing of sacred space by Muslims and non-Muslims, pointing to the close proximity between mosques and other places of worship. This nearness has encouraged worshippers of different faiths to help one another in a spirit of mutual tolerance and cooperation to ensure the safety and welfare of their respective religious institutions. The chapter also highlights the inclusion of women in the spaces and activities of Southeast Asian mosques — a distinguishing quality that is not so readily found in other parts of the Muslim world today.
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Davidson, Naomi. "Un monument durable: Building the Mosquée de Paris and Institut Musulman." In Only Muslim, 36–61. Cornell University Press, 2012. http://dx.doi.org/10.7591/cornell/9780801450914.003.0003.

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"2. Un monument durable : Building the Mosquée de Paris and Institut Musulman." In Only Muslim, 36–61. Cornell University Press, 2017. http://dx.doi.org/10.7591/9780801465697-006.

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Fi Bilād Al-Sūdān, Jamā’at anṣār Al-Muslimin. "Allah is Our Master." In The Boko Haram Reader, 375–76. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190908300.003.0058.

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(29 JANUARY 2015) [Trans.: Abdulbasit Kassim] Available at: http://jihadology.net/2015/01/29/al-hidayyah-foundationpresents-a-new-video-message-from-jamaat-an%e1%b9%a3ar-al-musliminfi-bilad-al-sudan-god-is-our-master/ Even after the declaration of the Islamic caliphate by Boko Haram, the charge against the group’s attacks on innocent civilians impeded some members of Ansaru from aligning themselves completely with the group. In this video, Ansaru members explicitly demonstrated their opposition to Boko Haram’s attacks on mosques, markets, motor parks and other public places, while simultaneously advocating for...
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"Religious Authority, Social Action And Political Participation: A Case Study of The Mosquée De La Rue De Tanger In Paris." In Producing Islamic Knowledge, 77–102. Routledge, 2013. http://dx.doi.org/10.4324/9780203846230-9.

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Conference papers on the topic "Mosquées de Paris"

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Kucuk, Ezgi, and Ayşe Sema Kubat. "Rethinking Urban Design Problems through Morphological Regions: Case of Beyazıt Square." In 24th ISUF 2017 - City and Territory in the Globalization Age. Valencia: Universitat Politècnica València, 2017. http://dx.doi.org/10.4995/isuf2017.2017.6179.

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Rethinking Urban Design Problems through Morphological Regions Ezgi Küçük¹, Ayşe Sema Kubat² ¹Urban Planning Coordinator, Marmara Municipalities Union ²Prof., Dr., Istanbul Technical Univercity, Faculty of Architecture, Department of City and Regional Planning E-mail: ezgikucuk89@gmail.com, kubat@itu.edu.tr Keywords: the Historical Peninsula, morphological regions, urban blocks, urban design, Beyazıt Square Conference topics and scale: Urban form and social use of space The concept of urban square is a debated issue in the context of urban design practices in Islamic cities. Recognizing the relation between urban morphology and urban design studies in city planning and urban design practices is highly vital. Beyazıt Square, which is the center of the city of Istanbul, could not be integrated to the other parts of the city either configurationally or socially although many design projects have been previously planned and discussed. In this study, the Historical Peninsula of Istanbul is observed as an essential unit of the traditional path reflecting each civilization, namely Roman, Byzantium, Ottoman and Republic of Turkey that have been settled in the region. Transformations in urban blocks in Beyazıt region are elaborated through a series of morphological analyses based on the Conzenian approach of urban morphology. Morphological regions of the Historical Peninsula are identified and Beyazıt region is addressed in detail in terms of the transformations in urban block components, that are; street, plot and buildings. The effects of surrounding units which are the mosque, university buildings, booksellers and Grandbazaar on Beyazıt Square are discussed according to the morphological analyses that are applied to the region. Previous design practices and the existing plan of the area are observed through the analyses including town plan, building block, and land use and ownership patterns. It is revealed that existing design problems in Beyazıt Square come from the absence of urban morphological analyses in all planning and design practices. Through morphological regions as well as the conservation plans, urban design projects can be reconsidered. References Baş, Y. (2010) ‘Production of Urbanism as the Reproduction of Property Relations: Morphologenesis of Yenişehir-Ankara’, PhD thesis, Middle East Technical University. Barret, H.J. (1996) ‘Townscape changes and local planning management in city conservation areas: the example of Birmingham and Bristol’, PhD thesis, University of Birmingham. Bienstman, H. (2007) ‘Morphological Concepts and Landscape Management: The Cases of Alkmaar and Bromsgrove’, PhD thesis, University of Birmingham. Conzen, M.R.G. (1960) Alnwick Northumberland: a study in town-plan analysis, Institute of British Geographers, London. Conzen, M.R.G. (2004) Thinking About Urban Form: papers on urban morphology 1932-1998, Peter Lang, Bern. Çelik, Z. (1993) The Remaking of Istanbul: Portrait of an Ottoman City in the Nineteenth Century, University of California Press, Berkeley. Günay, B. (1999) Property Relations and Urban Space, METU Faculty of Architecture Press, Ankara. Kubat, A.S. (1999) ‘The morphological history of Istanbul’, Urban Morphology 3.1, 28-41. Noziet, H. (2008) ‘Fabrique urbaine: a new concept in urban history and morphology’, Urban Morphology, 13.1, 55-56. Panerai, P., Castex, J., Depaule, J. C. and Samuels, I. (2004) Urban Forms: The Death and Life of the Urban Block, Architectural Press, Oxford. Tekeli, İ. (2010) Türkiye’nin Kent Planlama ve Kent Araştırmaları Tarihi Yazıları, (Articles of Turkey’s History of Urban Planning and Urban Studies), Tarih Vakfı Yurt Yayınları, Istanbul. Whitehand, J.W.R. (2001) ‘British urban morphology: the Conzenian tradition’, Urban Morphology 5.2, 3-10. Whitehand, J.W.R. (2009) ‘The structure of urban landscapes: strengthening research and practice’, Urban Morphology 13.1, 5-22.
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