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This article intends to analyze a little-known aspect of Islam in diaspora: sufism. The 1990s saw the emergence of a new form of visibility for francophone Islam: the multiplication of sites and discussion forums on the Internet. Our question concerns the visibility of two Sufi orders located in Montréal, both in the city (the real zawiyas) as well as on the Internet (virtual zawiyas). We endeavor, too, to show how the use of new technologies - especially the Internet - participates in the construction of a virtual Muslim francophone community.

This article proposes to shed new light on East-West relations from the logic of modern globalization. The essays of the Moroccan sociologist Fatima Mernissi generate such a debate by problematizing the notion of barbarism in the context of what is commonly referred to as “the cultures of exchange”. The questioning of barbarism is inextricably linked to the questioning of the transmission of Islamic religious knowledge by male experts mainly. Historicism points to the problematic radicality of modern ideologies. To counter and defeat the dangers of a univocal reading (or intergrist reading) of Islamic literature, Mernissi proposes a humanistic feminization of the interpretation of the inherited knowledge on Islam, a hermeneutical challenge tied into a dynamic of deconstructing (and reconstructing) such knowledge. If barbarism lies in transmission, civilization lies in the democratization of the reading of knowledge.

In this article, I plan to outline the various creations, inventions and recreational activities in the sphere of the Saharan environmental heritage in order to redress the practices in desert tourism, which has been diminishing noticeably since the 2007 economic crisis, the ”Arab springs” and the recent attacks in the Maghreb and in Europe. What are the local and relational implications of this movement of an international touristic offer toward an intra-national type of tourism currently in full expansion? This desert tourism which has become “therapeutic tourism” causes the southeast Moroccan region of the Sahara to undergo a literal metamorphosis in the summer months through the daily practice of “sand baths.”

In order to place in their historical depth the questions which still torment Tunisian society today, namely those concerning the relationship between the political and religious spheres and the apprehension of the concept of secularism as a political mode organization of the relations existing between these two spheres, this article proposes an analysis of the positions of the Ennaḥḍaẗ movement and the organizations from which it originated on these questions in the period extending from the 1960s to January 14, 2011. After first recalling place the context in which the Tunisian Islamist movement developed, this article will consider three main periods corresponding to the various associative then political structures within which this movement was organized, the positions of the Ennaḥḍaẗ movement and the organizations from which it came, having known, while remaining relatively stable, adapting to different political contingencies.

Keywords: politique, religion, islam, Tunisie, Ennahdhat

Before the colonial conquest, which led to the implementation of a large-scale drilling project, the Algerian oases were the scene of the exploits of rhetassin, divers specialized in the development and decongestion of wells. This study returns to the cultural destiny of these atypical figures by exploring a large corpus : from the texts of medieval Arab scholars – Ibn Khaldun in particular – to the accounts of French travelers and geographers during colonization until the reappropriation of these figures by Tahar Hanache in the first film of Algerian cinema and by Sven Lindqvist in a more recent travelogue. The article hypothesizes that divers reveal the gaze of those who observe them : the ecological and political « meaning » of their practice is really grasped only by rare artists.

Keywords: Sahara, puisatier, rhetassin, Tahar Hanache, puits artésiens

Keywords: décolonisation, savoirs, médina, architecture, Tunis, orientalisme

Les obstacles à l’intégration socioprofessionnelle des immigrantes hautement scolarisées au Québec sont bien documentés. Parmi eux figurent la discrimination systémique et le manque de réseaux sociaux « utiles » pour faciliter l’obtention d’un emploi correspondant aux attentes. L’objectif de cette thèse est de comprendre le rôle des réseaux sociaux et de la discrimination dans les parcours professionnels et migratoires des immigrantes maghrébines hautement scolarisées établies à Québec. Deux cadres conceptuels sont alliés pour effectuer une analyse multiniveau : la nouvelle sociologie économique – dont la théorie des réseaux sociaux – et les théories de la discrimination, notamment la discrimination systémique et l’intersectionnalité. Dans une démarche méthodologique qualitative s’inspirant de la théorie du point de vue, 15 immigrantes maghrébines hautement scolarisées établies à Québec ont participé …

Abdellatif Laâbi's entry onto the Moroccan literary scene, from the second half of the 1960s onwards, corresponds to what Matthieu Renault has called a « transitional moment » between anticolonialism and postcolonialism. Rooted in a colonial historical experience and an anticolonial political and intellectual commitment, Laâbi, like many other Moroccan intellectuals and writers, and more generally like many cultural actors from the former European colonies, gradually moved towards a form of postcolonial thought, although he never explicitly endorsed the word or the concept. This postcolonialism is reflected in the balance he managed to strike between his relationship with French as the language he uses in his writings and his parallel return to Arabic as the language of his intellectual exchanges within the Arab world as well as as the source and target language of his work as a translator.

Keywords: postcolonialisme, anticolonialisme, francophonie, traduction, Maroc