Academic literature on the topic 'Mouvement religieux'
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Journal articles on the topic "Mouvement religieux"
Brodiez, Axelle. "Circulations et recompositions des espaces du politique dans les ONG : le cas d’Emmaüs." Articles : première partie — Les frontières des mouvements sociaux 28, no. 1 (May 21, 2009): 91–109. http://dx.doi.org/10.7202/001726ar.
Full textSamson, Fabienne. "Entre Repli Communautaire et Fait Missionnaire. Deux Mouvements Religieux (Chrétien et Musulman) Ouest-Africains en Perspective Comparative." Social Sciences and Missions 21, no. 2 (2008): 228–52. http://dx.doi.org/10.1163/187489408x342291.
Full textZylberberg, Jacques, and Jean-Paul Montminy. "L'esprit, le pouvoir et les femmes. Polygraphie d'un mouvement culturel québécois." Articles 22, no. 1 (April 12, 2005): 49–104. http://dx.doi.org/10.7202/055917ar.
Full textLouveau, Frédérique. "L’écologisme d’un mouvement religieux japonais au Sénégal." Cahiers d'études africaines, no. 204 (November 23, 2011): 739–68. http://dx.doi.org/10.4000/etudesafricaines.16839.
Full textBoivin, Aurélien. "L’apport des religieux dans la propagation des récits régionalistes." Domaines d'action I (Canada français), no. 24-25-26 (October 31, 2013): 212–25. http://dx.doi.org/10.7202/1019135ar.
Full textBrun, Christelle. "Mouvement religieux transnational ou mobilité de caste indienne ?" Emulations - Revue de sciences sociales, no. 1 (January 14, 2007): 42–58. http://dx.doi.org/10.14428/001.1.
Full textBrun, Christelle. "Mouvement religieux transnational ou mobilité de caste indienne ?" Emulations - Revue de sciences sociales, no. 1 (January 14, 2007): 42–58. http://dx.doi.org/10.14428/emulations.001.003.
Full textNiang, Abdoulaye. "Hip-hop, musique et Islam : le rap prédicateur au Sénégal." Cahiers de recherche sociologique, no. 49 (March 28, 2011): 63–94. http://dx.doi.org/10.7202/1001412ar.
Full textBava, Sophie. "Les Cheikhs mourides itinérants et l’espace de la ziyâra à Marseille." Anthropologie et Sociétés 27, no. 1 (October 2, 2003): 149–66. http://dx.doi.org/10.7202/007006ar.
Full textBaum, Gregory, and Jacques-André Houle. "La réponse de l’islam à la modernité." Thème 19, no. 2 (May 1, 2014): 173–88. http://dx.doi.org/10.7202/1024733ar.
Full textDissertations / Theses on the topic "Mouvement religieux"
Bauduin, Francois Xavier. "Croire en réseaux dans un nouveau mouvement religieux : l'exemple du mouvement raélien." Electronic Thesis or Diss., Paris, EHESS, 2019. http://www.theses.fr/2019EHES0185.
Full textTo what extent does a New Religious movement manage to ensure its proselytism, to maintain the community feeling of belonging and the authority of its leader, but also to develop new ritual practices by promoting the synergy between physical space and virtual space?This research takes the example of the Raelian movement, a Charismatic and Ufologically movement inspired by the writings of its leader Claude Vorilhon aka Rael. Having experienced a considerable media exposure when it claimed to have cloned the first human baby, Eve, in 2002, the Raelian movement thought to have found a new lease of life thanks to the Internet and the new technologies. For this purpose, already operating in a network and in a hierarchical dynamic, the organization has powerfully invested Internet. This resulted in the creation of a large number of sites developing, on the Internet, themes familiar to the movement (science and cloning, openness to sexual diversity, anti-clericalism, denunciation of neo-colonialism, etc.). The goal is to encourage recruitment by capillarity (depending on the candidate's interests) and to maintain the basic beliefs of its own followers. At the same time, the movement is very active on blogs and social networks like Facebook where a real online community is being developed, and where a whole network of followers, in direct relation with the physical space, supervises the activity of its coreligionists. The Internet also serves as a tool for organizing the holding of a certain number of propaganda events in the physical world, actions which are organized according to a transnational logic, and then cleverly exploited on the web. Finally, the internet network serves as a practice space with the holding of "Online Planetary meditations", real attempts to set an online cult establishing a ritual transfer in connection with "sensual meditation", a basic practice of the Raelian movement in the physical world whose vocation is to develop the personal "harmony" of the practitioners.Nevertheless, it is clear that the participation of the followers on the web does not reach the frequency and the vitality probably expected by Rael and the members of the structure. The same conclusion is valid in the physical world where there is a clear decline in the recruitment and the participation of the followers in various events. Probably undergoing a form of rigidification of the ruling structure and the gradual disengagement of Rael probably suffering from the weight of years, the Raelian movement seems to be in the grip of an irremediable decline. Despite the investment made, and the subtlety of the strategy put in place by the leaders, establishing a close dynamic between physical space and virtual space, the Internet and new digital technologies have not brought the second breath so much desired by Rael and his organization
Ernst, Marie-Claude. "Le Mouvement religieux contreculturel aux Etats-Unis (1970-1980)." Lille 3 : ANRT, 1989. http://catalogue.bnf.fr/ark:/12148/cb37613514c.
Full textErnst, Marie-Claude. "Le Mouvement religieux contreculturel aux Etats-Unis (1970-1980)." Aix-Marseille 1, 1988. http://www.theses.fr/1988AIX10014.
Full textIn the 1970's, hundreds of new religious and quasi-religious movements developed in the u. S. They fell into three main categories : the jesus movement, the eastern cults, and the "psychosects" of the human potential movement. The "countercultural religious movement" represents an original trend in this non-traditional religious revival of post-counterculture, white, middle-class, educated youth. It is formed of a number of eastern cults, and of most human potential groups, which share major spiritual and ideological concepts, and address the same public. Their ideological framework was inspired by the principles of zen buddhism and humanistic psychology. Packaged for commercial purposes this ideology was successfully sold by profit-making corporations set up on the model of est (erhard seminars trainings) the roots of this movement can be found in the past, particularly in transcendantalism and new thought. It has proved to be a spiritual way for those americans who had swayed from the traditional values of the establishment during the '60's, to get back to the mainstream of american society, by endowing old values with new spiritual legitimacy
Vilbas, Jean. "Le mouvement chrétien inclusif et sa théologie de l'hospitalité." Strasbourg, 2011. https://publication-theses.unistra.fr/public/theses_doctorat/2011/VILBAS_Jean_2011.pdf.
Full textBorn in America about 50 years ago, the inclusive christian movement advocates, according to the Gospael, for the full inclusion of the Igbt people in the life and ministry of the Church, tries to eradicate any kind of exclusion. It gathers parishes, groups and communities that provide hospitality to the Igbt people in the Churches, in the name of Jesus-Christ. It doesn't constitute an organized movement but it refects a great diversity of theological, pastoral and political options. We have used a sociological survey to approach those welcoming christian parishes, groups and communities. We have tried to elaborate a typology, based on 16 models, that could do justice to the diversity of pastoral strategies. We also have tried to articulate a theology of hospitalité, induced by this practice of welcome and disseminated in an abundant collection of liturgical, pastoral and apologetical literarture. We therefore have tried to present, in a systematic and somehow transitory way, the converging and diverging reflexions coming from that movement, its practices of welcome and its theologians. They make of the hospitality of God, expressed in Jesus-Christ, the foundation of community life and ethical investigation of how to relate with one another in sexuality as in life together
Nzenzemon, Gilbert. "Le renouveau charismatique dans le paysage religieux de l'Afrique subsaharienne." Strasbourg, 2010. http://www.theses.fr/2010STRA1059.
Full textThe charismatic revival is known in Africa in the 70. It became a special attracting means and venue for new evangelization and conversion to Christianity. Likewise pentecostalist and spiritualist movements, the charismatic revival meets unquestionable success with African populations. Everyone is called upon to experience life in the Spirit by receiving the pouring out of the Spirit. The Acts of the Apostles which underline the divine deed in the daily life of the first Christian community, provide a set of criteria for and give a meaning and legitimacy to such an experience: God’s deeds are instant and complete in favour of the person or the group. The charismatic revival has taken into account the basic needs of thousands of Africans and play with their sensitivities following the example of African traditional religions. It has made use of those sensitivities in exploiting their commercial or mercenary dimension: the demand of efficiency made by the populations to their divinities. The fact of being attracted to the charismatic revival may be rendered by the likeness between the charismatic prayer style and some cultural and religious aspects drawn from the African soil. In fact charismatic revival in Africa stresses lot miracles, physical healings, and charismatic gifts. These physical and spiritual healings which are only forerunning signs of salvation are wrongly considered as the fullness of salvation and as such sought for themselves and not in view of salvation in Jesus Christ. The aim of this subject study is to draw attention to the need for the charismatic revival in Africa to better articulate its spiritual practice to the theological understanding of the faith; to ascertain in light of unquestionable criteria the thesis and opinions attributed to it, and to comprehend the reasons of its success among Africans
Favro, Patrick. "Les nouveaux mouvements religieux en Grande-Bretagne depuis 1945." Paris 3, 1998. http://www.theses.fr/1998PA030158.
Full textNew forms of religion have appeared in britain since 1945, when the country started on another phase in its history after the war and for the next 50 years; it then went through many economic, cultural and social changes. This dissertation, written thanks to substantial fieldwork and direct contact with these new religious movements often referred to as "cults", aims at assessing their impact on modern british society. The new age is also examined; it is an amorphous, heterogeneous movement which plays a major role in the religious revival at the end of this millenium and which manifests in virtually all the spheres of human activity. The concept of religion is redefined, so as to better grasp a little known and multifaceted phenomenon, which, in various ways, affects a few hundred thousand people from all walks of life, but mainly women and the middle classes. The structures, the methods and the ideas of these movements are described and analysed in detail, so as to draw some criteria of their success. This phenomenon also triggers resistance from british society. However, religion is breaking free of structures inherited from the past and is enriched with multifarious traditions; faster modern means of transport and communication make for a better circulation of ideas. Sources of authority are increasingly numerous; religion is becoming individualized, and almost a consumable item, as the new age shows. Despite the decline of christianity and the secularization of contemporary society, religion is not dying, but takes on new forms adapted to the modern, pluralistic world
Rocchi, Valérie. "Du religieux au thérapeutique : étude sociologique des réseaux psycho-mystiques contemporains." Paris 5, 1999. http://www.theses.fr/1999PA05H064.
Full textJammes, Jérémy. "Le caodaïsme : rituels médiumniques, oracles et exégèses : approche ethnologique d’un mouvement religieux vietnamien et de ses réseaux." Paris 10, 2006. http://www.theses.fr/2006PA100162.
Full textAppeared in the 1920’s, in Cochinchina, Caodaism, a religious movement has had political issues in the south of Vietnam. This ethnological study considers a diachronic and synchretic reading of this movement’s keystone : the spirit-mediumship. Indeed, through this way of communication with the spirits, through the textual production that frames it like oracles and exegesis, and through its mediumnistic connections, the researcher can relate the genesis of Caodaism as well as its identity means in the current Socialist Republic of Vietnam. My analysis compare the characteristics of the Holy See of Tây Ninh with ones of a missionary organization called Cơ Quan Phổ Thông Giáo Lý Đại Đạo. My approach indicates how this organization displays a current dynamic in Vietnam and overseas through the choice of a consensus with the local authorities, in order to open a school, to publish exegesis or to practice a mediumistic meditation
Samson, Fabienne. "Entre confrérisme et islamisme, le Dahiratoul Moustarchidina wal Moustarchidaty : un nouveau type de mouvement religieux au Sénégal ?" Paris, EHESS, 2002. http://www.theses.fr/2002EHES0069.
Full textMabille, François. "Le mouvement Pax Christi 1944-1976 : origines et développements d'une mobilisation catholique pour la paix." Paris, Institut d'études politiques, 1997. http://www.theses.fr/1997IEPP0004.
Full textBooks on the topic "Mouvement religieux"
Raël: Enquête sur le mouvement raëlien. Montréal: Les Éditions des Intouchables, 2003.
Find full textLes oracles du Cao Dài: Étude d'un mouvement religieux vietnamien et ses réseaux. Paris: Les Indes savantes, 2014.
Find full textCentre d'information sur les nouvelles religions, ed. Les dieux que nous sommes: Le mouvement du potentiel humain. Saint-Laurent, Qué: Fides, 1992.
Find full textPierre, Pelletier. Les dieux que nous sommes: Le Mouvement du potentiel humain. [Saint-Laurent, Québec]: Fides, 1992.
Find full textKurozumikyō and the new religions of Japan. Princeton, N.J: Princeton University Press, 1988.
Find full textKurozumikyō and the new religions of Japan. Princeton, N.J: Princeton University Press, 1986.
Find full textService, Canadian Security Intelligence. Doomsday religious movements =: Mouvements religieux eschatologiques. Ottawa, Ont: Canadian Security Intelligence Service = Service canadien du renseignement de sécurité, 2000.
Find full textGlory, jest and riddle: Religious thought in the Enlightenment. London: SCM Press, 1996.
Find full textLüddeckens, Dorothea, and Rafael Walthert. Fluide Religion: Neue religiöse Bewegungen im Wandel ; theoretische und empirische Systematisierungen. Bielefeld: Transcript, 2010.
Find full textBook chapters on the topic "Mouvement religieux"
Hirstein, James. "L’homme Beatus Rhenanus : une nouvelle interprétation de la Vita rédigée par Johann Sturm et une réévaluation de la place de Rhenanus dans les mouvements de réforme religieuse." In Beatus Rhenanus (1485-1547) et une réforme de l’Eglise : engagement et changement, 39–80. Turnhout: Brepols Publishers, 2018. http://dx.doi.org/10.1484/m.shr-eb.4.2018003.
Full textEven, Marie-Dominique. "Mongolie : un paysage religieux en mouvement." In L'Asie-monde, 517–22. CNRS Éditions, 2011. http://dx.doi.org/10.4000/books.editionscnrs.12193.
Full textUyarci, Yafes. "La forme d’un réseau religieux et spirituel : le mouvement Hizmet en Turquie." In Réseaux religieux et spirituels : du Moyen Âge à nos jours, 138–46. Éditions du Comité des travaux historiques et scientifiques, 2016. http://dx.doi.org/10.4000/books.cths.417.
Full textCattedra, Raffaele, and M’hammed Idrissi-Janati. "Chapitre 2. Espace du religieux, espace de citadinité, espace de mouvement : les territoires des mosquées au Maroc." In Résistances et protestations dans les sociétés musulmanes, 127–75. Presses de Sciences Po, 2003. http://dx.doi.org/10.3917/scpo.benna.2003.01.0127.
Full textAngey, Gabrielle. "Nouveaux mouvements religieux en Afrique." In Gouverner aujourd'hui ?, 174–77. Institut français des relations internationales, 2012. http://dx.doi.org/10.3917/ifri.demon.2012.01.0174.
Full textTozy, Mohamed. "4. Les mouvements de renouveau religieux." In L'Afrique maintenant, 111. Editions Karthala, 1995. http://dx.doi.org/10.3917/kart.ellis.1995.01.0111.
Full text"III - Les mouvements politico-religieux, relais du pouvoir d'Etat ?" In Milices armées d'Asie du Sud, 151–52. Presses de Sciences Po, 2008. http://dx.doi.org/10.3917/scpo.gayer.2008.01.0151.
Full textBertrand, Paul. "Chapitre II. Le contrôle des nouveaux mouvements religieux liés aux laïcs." In Commerce avec dame Pauvreté, 471–518. Presses universitaires de Liège, 2004. http://dx.doi.org/10.4000/books.pulg.4877.
Full textDericquebourg, Régis. "Diversité et fausse nouveauté des dits « Nouveaux Mouvements religieux ». Leur place dans l’évolution actuelle du champ religieux." In Sectes, 37. Presses Universitaires de France, 1999. http://dx.doi.org/10.3917/puf.deni.1999.01.0037.
Full textBizien-Filippi, Myriam. "La place des mouvements d’éducation populaire catholiques dans les processus de transmission culturelle et religieuse auprès des enfants de familles migrantes ou issues de l’immigration en France (1970 à nos jours)." In Processus de transmission dans les familles de migrants ou issues de l’immigration, 151–64. Presses universitaires du Septentrion, 2019. http://dx.doi.org/10.4000/books.septentrion.76346.
Full textConference papers on the topic "Mouvement religieux"
Pujante González, Domingo. "Rites et rythmes de l'eau dans Mossane de Safi Faye." In XXV Coloquio AFUE. Palabras e imaginarios del agua. Valencia: Universitat Politècnica València, 2016. http://dx.doi.org/10.4995/xxvcoloquioafue.2016.3107.
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