French
Lecture by Ali MOSTFA at the Second International Congress of PLURIEL in Rome
The experience of a Muslim born in France leads him to synchronize a double look. A look at himself, as a fully French Muslim citizen, and his origin as a dimension transmitted by his parents and integrated into the construction of his personality.
The place of birth of parents arises for children born in France as a “nodal point of filiation”[1]. In other words, the original place of sonship structures their future history and builds the feeling of belonging to France which is their country of birth. The problem for these individuals therefore consists in rationally weaving the link between the two territories, without however translating the presupposed feeling of being “incomplete” by a behaviour that could stigmatize them as being different.
This dual membership is a given of the globality that many Muslim citizens around the world share. The country of birth of parents, for example, is not necessarily thought of as a territory to be reclaimed as part of a return project. Their country of existence and future is unquestionably France. But the country of origin of the parents is now irretrievably re-territorialized in the French space, leading here and there to the appearance of collective mores that question the structural values of French society.
The linguistic modality also contributes to the definition of the question of belief, the positioning vis-à-vis the family heritage and the emergence of a new religious identity. In the case of immigrant youth, the question must be asked whether belonging to a language different from that of the parents does not define the question of belonging differently? Cut off from their linguistic lineage, membership becomes for them a frontier from which they feel that they do not think for themselves, but that they are thought by others.
Through this general problem, it is a question of grasping the contours of affiliations and borders as modalities that induce displacements and upheavals of the meaning and meanings of paradigms, such as watan, oumma, etc. It is also a question of understanding the way in which these affiliations are internalized and amalgamated in the behaviour and discourse of Muslim citizens and that of French society.
1 Abdellatif Chaouitte, L’interculturel comme art de vivre, L’Harmattan 2007, p. 75.
Original title : “Islam et appartenances : entre rupture et continuité”
Conférence d’Ali MOSTFA, lors du deuxième Congrès international de PLURIEL à Rome
L’expérience d’un musulman né en France le conduit à synchroniser un double regard. Un regard sur lui-même, en tant que citoyen musulman pleinement français, et celui sur son origine en tant que dimension transmise par ses parents et intégrée dans la construction de sa personnalité.
Le lieu de naissance des parents se pose pour les enfants nés en France comme un “point nodal de la filiation”[1]. Dit autrement, le lieu originel de la filiation structure leur histoire à venir et construit le sentiment d’appartenance à la France qui est leur pays de naissance. La problématique pour ces individus consiste donc à tisser rationnellement le lien entre les deux territoires, sans toutefois traduire le sentiment présupposé d’être “incomplet” par un comportement qui pourrait les stigmatiser comme étant différent.
Cette double appartenance s’érige comme une donnée de la globalité que beaucoup de citoyens musulmans à travers le monde partagent. Le pays de naissance des parents par exemple n’est pas pensé nécessairement comme un territoire à reconquérir dans le cadre d’un projet de retour. Leur pays d’existence et d’avenir étant incontestablement la France. Mais le pays d’origine des parents est désormais irrémédiablement re-territorialisé dans l’espace français, entrainant ici et là l’apparition des mœurs collectives qui interrogent les valeurs structurelles de la société française.
La modalité linguistique participe elle aussi à la définition de la question de la croyance, du positionnement vis-à-vis de l’héritage familial et de l’émergence d’une nouvelle identité religieuse. Dans le cas des jeunes issus de l’immigration, il faudra se poser la question de savoir si l’appartenance à une langue différente de celle des parents ne définit pas différemment la question de l’appartenance. ‘Coupés’ de la filiation linguistique, l’appartenance se transforme pour eux en une frontière d’où ils estiment qu’ils ne pensent pas par eux-mêmes, mais qu’ils sont pensés par les autres.
À travers cette problématique générale, il s’agit de saisir les contours des appartenances et des frontières en tant que modalités qui induisent des déplacements et des bouleversements du sens et des significations des paradigmes, tels que watan, oumma, etc. Il s’agit également d’appréhender la manière dont ces appartenances sont intériorisées et amalgamées dans le comportement et le discours des citoyens musulmans et celui de la société française.
[1] Abdellatif Chaouitte, L’interculturel comme art de vivre, L’Harmattan 2007, p. 75.
محاضرة ألقاها علي مصطفى في المؤتمر الدولي الثاني الذي نظّمته شبكة PLURIEL في روما.
إنّ تجربةَ مسلمٍ وُلِدَ في فرنسا تدفعُه إلى مزج نظرتَين. الأولى، نظرته إلى نفسِه كمواطن فرنسي مُسلمٍ والثانية نظرته إلى أصوله كبعدٍ نقلَه إليه أهلُه ودُمجَ في بناءِ شخصيّته.
إنّ تجربةَ مسلمٍ وُلِدَ في فرنسا تدفعُه إلى مزج نظرتَين. الأولى، نظرته إلى نفسِه كمواطن فرنسي مُسلمٍ والثانية نظرته إلى أصوله كبعدٍ نقلَه إليه أهلُه ودُمجَ في بناءِ شخصيّته.
يشكّلُ مكانُ ولادة الأبوَين بالنسبة إلى الأولاد المولودِين في فرنسا “نقطة رباط بنوّة” [1]. وبتعبير آخر، يبني مكانُ بنوتّهم الأصلي تاريخَهم المستقبليّ ويصوغُ شعور الانتماء إلى فرنسا بلد ولادتهم. من هنا تتمثّلُ الإشكاليّة التي يواجهها هؤلاء الأفراد، بنسجِ رابط عقلانيّ بين الأرضين من دون أن يعكس الشعورُ المُستبقُ بـ”عدم الاكتمال” سلوكاً قد يصِمُهم بالمختلفين.
يكتسي هذا الانتماءُ طابعَ معطيات شموليّة يتشاركُها المواطنون المسلمون في أرجاء العالم كافّةً. فالبلدُ مسقطُ رأس الوالدِين لا يُعتبرُ على سبيل المثالِ بالضرورةِ أرضاً يُفترض استعادتها في إطار مشروع عودةٍ. بما أنّ بلدَ إقامتِهم وعيشهم ومستقبلهم يبقى فرنسا من دون أدنى شك، يغدو بلدُ أهلهم أرضاً يتحتّمُ نقلُها إلى البيئة الفرنسيّة ما يؤّدي إلى ولادةِ أعراف جماعيةٍ تُشكّكُ في قيمِ المجتمعِ الفرنسي البنيويّة.
ولا بدّ من الإشارة إلى أنّ االتفكير اللغويّ يسهمُ أيضاً في تحديد مسألة المعتقدِ، والموقفِ من الإرثِ العائلي وظهور هويّة دينيّة جديدةٍ. في ما يتعلّقُ بالشبان والشابات المنحدرين من عائلات مهاجرين، يجدرُ التسؤالُ حول ما إذا كان انتماؤهم إلى لغةٍ تختلفُ عن لغةِ أهلهم يُحدّدُ بطريقةٍ مختلفةٍ مسألةَ الانتماءِ. فبما أنّهم “انقطعوا” عن بنوّتهم اللغوية، يتحوّلُ الانتماءُ في نظرهم إلى حدود تقييديّة ما يدفعهم إلى الاعتقادِ بأنّهم ليسوا أسياد تفكيرهم وفكرهم بل إنّ الآخرين يتحكّمون بهما.
تهدفُ هذه الإشكاليّةُ العامّةُ إلى إدراكِ ملامحِ الانتماءات والحدود كطرائق تحفّزُ تحوّلات وتغيّرات جذريّة في معاني ومغازي مصطلحات كالوطن والأمّة وغيرها. وتهدفُ كذلك إلى فهم الطريقة التي يتمّ بها استيعاب هذه الانتماءات ودمجها في سلوك وخطاب المواطنين المسلمين والمجتمع الفرنسي.
[1] Abdellatif Chaouitte, L’interculturel comme art de vivre, L’Harmattan 2007, p. 75.
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