{"id":34988,"date":"2017-06-06T13:27:51","date_gmt":"2017-06-06T12:27:51","guid":{"rendered":"https:\/\/pluriel.fuce.eu\/second-international-pluriel-congress-islam-and-belongings\/"},"modified":"2026-07-24T19:40:57","modified_gmt":"2026-07-24T18:40:57","slug":"second-international-pluriel-congress-islam-and-belongings","status":"publish","type":"post","link":"https:\/\/pluriel.fuce.eu\/en\/second-international-pluriel-congress-islam-and-belongings\/","title":{"rendered":"Second International PLURIEL Congress: “Islam and Belongings”"},"content":{"rendered":"

Back to the general Congress page<\/a><\/p>\n

Islam and Belongings \u2014 Argument of the Congress<\/strong><\/h2>\n

Offering the twofold advantage of being less rigid than the category of identity and better articulated to the phenomenon of recomposition characteristic of modernity, the notion of belonging opens onto many of our fields of reflection, particularly sociological, political and theological. Contemporary transformations cannot be grasped without accounting for the modes of articulation, transition, rupture and antagonism that develop between tradition and modernity.<\/p>\n

In this perspective of unity\/diversity, singularity\/plurality, how do the singular and the plural interact in belonging? How can we grasp the multiplicity proper to modern pluralism, and the plurality of belongings and opinions within Islam? Against totalising discourses that posit Islam as a single reference, the traditions of belonging to Islam are, on the contrary, as rich as they are diverse. In other words, plurality is not the preserve of modernity, insofar as it may obey other logics.<\/p>\n

From this problematic, briefly stated, three main axes emerge: citizenship, territory(ies), community(ies).<\/p>\n

***<\/p>\n

I \u2014 Belonging(s) and citizenship<\/h2>\n

Insofar as it is not reduced to nationality, the question puts citizenship into perspective as a philosophical value and a political principle. Under what conditions, in what contexts, is belonging to Islam posited as a superior reference, disqualifying citizenship? To what extent have the Arab Springs advanced the status of citizenship? How do the processes of reconciliation and antagonism unfold between, on the one hand, Islam as identity and source of legislation, and on the other, the political, legal and intellectual modes of citizenship? In the European context, what should we make of the forms of civic expression that claim to draw on Islam? How do discourses that borrow from the Islamic, canonical and\/or theological corpus produce new relationships to citizenship, integration and public policies? How do they (or do they not) short-circuit citizenship as a value of cohesion and act against the plurality of belongings to Islam? To what extent do inherited languages, particularly Arabic, interfere with the vernacular language, with citizenship and with the modes of belonging to Islam?<\/p>\n

To illustrate this rich theme, three avenues will be favoured:<\/p>\n

1) Comparative study among European States <\/u><\/h3>\n

The European space is the historical ground for the emergence of citizenship as a universal value. Yet the shared references do not preclude differences, not only in the legal and political treatment of religions, particularly Islam, but also in the way the two terms Islam\/citizenship articulate and are lived out.<\/p>\n

2) Comparative study among Southern Mediterranean countries<\/h3>\n

On the other shore, Islam, as the majority religion, is a source of political and legislative reference to a greater or lesser extent depending on the case. What then does the status of citizen represent? How has citizenship emerged in public debates in recent years? What status for non-Muslim citizens? Can we speak of citizenship in the absence of equal rights?<\/p>\n

3) Comparative study among Muslim authors and\/or actors<\/h3>\n

In their positioning on the relationship between Islam and citizenship, the producers of public discourse are very diverse. They may be ideologues, confessional actors and activists, researchers and academics, or isolated thinkers. How should we distinguish between them? In what way do they act on the public stage? What is their impact on the social, intellectual and political spheres?<\/p>\n

***<\/p>\n

II \u2014 Belonging(s) and territory(ies)<\/h2>\n

To what extent does the notion of territory constitute a component of belonging? Bearing in mind that belonging refers both to Islam and to other references: civic\/national, regional, cultural, ideological, intellectual, etc.<\/p>\n

1) Categories and concepts<\/h3>\n

Various notions qualifying belongings are used: community(ies), society(ies), umma, wa\u1e6dan, sha\u02bfb, etc. They draw both on the Islamic corpus and on the concepts of the social sciences, of Islamic studies, or on ordinary language. Some clarification will be given on these notions as well as on the uses made of them.<\/p>\n

2) Interreligious dialogue and territory<\/h3>\n

A traditional object of conflict between the great universal religions, territory can on the contrary be a place of sharing and living together. How is the shift, on the territorial register, from an antagonistic relationship to the Other faith to a recognition of religious plurality? In a comparative approach, what importance does the constitution of a proper territory occupy in the theological foundations and historical constructions of religions?<\/p>\n

3) Geopolitics and territory<\/h3>\n

Climate upheavals, economic crises, wars, migratory movements, exoduses; conflicts in the Middle East have been particularly deadly in recent decades, prompting a new look at Arab and European national territories.<\/p>\n

***<\/p>\n

III \u2014 Belonging(s) and community(ies)<\/h2>\n

1) Community(ies), plurality, otherness<\/h3>\n

The Europe under construction is one of rupture with its intra-conflictual past. But it is also one of pluralism as a legal and philosophical foundation. How, in differentiated societies, can we grasp the notion of community as belonging? Diversity of opinion and political cleavages rage through public debates, beyond configurations that differ from one country to another.<\/p>\n

2) Community(ies) and fraternity<\/h3>\n

The notion of fraternity is a key category in religions, particularly in Islam. What are its anthropological, theological and ideological uses? What is the status of the Other in the understanding of fraternity as belonging to a community? What of the debate between communitarians and liberals, applied to Muslims in Europe?<\/p>\n

3) Community(ies) in recomposition<\/h3>\n

The use of the notion of community tends to diversify and recompose itself, to apply to new networks, to reconstruct itself according to new affinities. Traditional references and more or less flexible modes of adhesion characterise this fragmentation of affiliations, ranging from local communities to universal communities, or passing through digital communities.<\/p>\n

****<\/p>\n","protected":false},"excerpt":{"rendered":"

Back to the general Congress page Islam and Belongings \u2014 Argument of the Congress Offering the twofold advantage of being less rigid than the category of identity and better articulated to the phenomenon of recomposition characteristic of modernity, the notion of belonging opens onto many of our fields of reflection, particularly sociological, political and theological. 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