Calenda - Des mod猫les scolaires et 茅ducatifs en circulation dans les soci茅t茅s postcoloniales

<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> <html xmlns="http://www.w3.org/1999/xhtml" xml:lang="fr" lang="fr"> <head> <meta http-equiv="Content-type" content="text/html; charset=utf-8" /> <meta http-equiv="Content-language" content="" /> <link rel="shortcut icon" type="image/x-icon" href="favicon.ico" /> <title>Calenda - Des mod猫les scolaires et 茅ducatifs en circulation dans les soci茅t茅s postcoloniales</title> <link rel="stylesheet" type="text/css" href="https://static-origin.openedition.org/openbarre_/styles/main.css?date=2018-11-06" /> <link rel="stylesheet" type="text/css" href="css/screen.css" media="screen, print" /> <link rel="stylesheet" type="text/css" href="css/print.css" media="print" /> <script type="text/javascript" src="js/jquery.js"></script> <script type="text/javascript" src="js/jquery-ui-1.8.17.custom.min.js"></script> <script type="text/javascript" src="js/jquery.form.js"></script> <script 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src="js/jquery.ui.datepicker-de.js"></script> <script type="text/javascript" src="js/jquery.ui.datepicker-en.js"></script> <script type="text/javascript" src="js/jquery.ui.datepicker-pt.js"></script> <script type="text/javascript" src="js/jquery.ui.datepicker-es.js"></script> <script type="text/javascript" src="js/jquery.sprintf.js"></script> <script type="text/javascript" src="js/calenda.js"></script> <script type="text/javascript" src="js/common.js"></script> <div class="colwrapper"> <div id="icon" class="column"> <h2><a href="search?primary=ftype&ftype=40">Appel 脿 contribution</a><span><a href="search?primary=fsubject&fsubject=328">Afrique</a></span></h2> <div id="tabledates"> <h2>Dates</h2> <div class="list_dates"> <table> <tbody> <tr> <td class="unique_date"> <div class="day"><a href="search.html?primary=fdate&fyear=2024&fmonth=11&fday=23">23</a></div> <div class="month"><a href="search.html?primary=fdate&fyear=2024&fmonth=11">nov</a></div> <div class="year"><a href="search.html?primary=fdate&fyear=2024">2024</a></div> </td> </tr> </tbody> </table> </div> </div> <div id="listcategories"> <h2>Cat茅gories</h2> <ul> <li><a href="search?primary=fsubject&fsubject=277">Histoire culturelle</a></li> <li><a href="search?primary=fsubject&fsubject=284">Histoire de l'茅ducation</a></li> <li><a href="search?primary=fsubject&fsubject=285">Sciences de l'茅ducation</a></li> <li><a href="search?primary=fsubject&fsubject=299">Religions</a></li> <li><a href="search?primary=fsubject&fsubject=331">Afrique subsaharienne</a></li> <li><a href="search?primary=fsubject&fsubject=317">脡poque contemporaine</a></li> <li><a href="search?primary=fsubject&fsubject=249">Politiques et actions publiques</a></li> </ul> </div> </div> <div id="document" class="column"> <div id="main"> <div class="titles"> <h1 class="origt"><a href="1210761">Des mod猫les scolaires et 茅ducatifs en circulation dans les soci茅t茅s postcoloniales</a></h1> <p class="origd">Revue 芦聽Espaces africains聽禄 Hors-s茅rie (janvier 2025)</p> </div> <div class="mapuce2">*  *  *</div> <p id="pubdate"> Publi茅 le vendredi 22 novembre 2024 </p> <div id="texte"> <div id="resume"> <p class="intitule">R茅sum茅</p> <div id="resume-1210761-fr" class="tabContent" lang="fr" xml:lang="fr"> <p style="text-align: left;">Cet appel à contribution pose la problématique des politiques publiques du religieux en rapport avec la gestion territoriale, avec l’éducation et les programmes d’enseignement dans des sociétés postcoloniales. Son ambition est d’analyser l’action de l’État, des organisations et autorités religieuses, des différents acteurs (familles, mécènes, élèves et anciens élèves et diplômés, etc.) dans la formation et pluralisation des modèles scolaires éducatifs, les conflits et enjeux catégoriels et symboliques à l’&oelig;uvre, qu’ils soient culturels, religieux, identitaires, socio-économiques et professionnels en prenant en compte la diversité des territoires et des espaces qu’ils traversent.</p> </div> </div> <div id="annonce"> <p class="intitule">Annonce</p> <div id="annonce-1210761-fr" class="tabContent" lang="fr" xml:lang="fr"> <h1>Argumentaire</h1> <p style="text-align: left;">Le pre虂sent appel a虁 contributions pose clairement la proble虂matique des politiques publiques du religieux en rapport avec la gestion territoriale, avec l’e虂ducation et les programmes d’enseignement dans des socie虂te虂s postcoloniales. Son ambition est d’analyser l’action de l’Etat, des organisations et autorite虂s religieuses, des diffe虂rents acteurs (familles, me虂ce虁nes, e虂le虁ves et anciens e虂le虁ves et diplo虃me虂s, etc.) dans la formation et pluralisation des mode虁les scolaires e虂ducatifs, les conflits et enjeux cate虂goriels et  symboliques a虁 l’&oelig;uvre, qu’ils soient culturels, religieux, identitaires, socio-e虂conomiques et professionnels en prenant en compte la diversite虂 des territoires et des espaces qu’ils traversent.</p> <p style="text-align: left;">En effet, l’introduction de l’islam en Afrique a systématiquement entraine虂 la mise en place de structures e虂ducatives (S. Gandolfi 2003). Celles-ci ont eu pour objectifs de vulgariser et/ou transmettre la connaissance de l’islam mais aussi de permettre aux fide虁les de consolider les valeurs religieuses définies comme musulmanes et participant de la construction d’un ordre social et politique. En Afrique, il faut souligner l’action ou la contribution de commerçants eux-mêmes lettrés musulmans et de marabouts qui ont milite虂 pour la perpe虂tuation de l’enseignement islamique bien avant les pouvoirs politiques (the虂ocraties, empires...) qui leur succe虂deront ainsi que sous des formes varie虂es et souvent ambigu虉es, l’Etat colonial, puis postcolonial.</p> <p style="text-align: left;">En Europe, la pre虂sence islamique actuelle est largement lie虂e a虁 l’immigration postcoloniale en provenance du continent africain (Maghreb et Afrique subsaharienne), du Sud- Est asiatique (Indo-Pakistanais), a虁 celles venant de la Turquie et de plus en plus d’autres re虂gions du Proche et Moyen Orient souvent du fait de la confrontation a虁 des crises (Égypte, Syrie, Irak, Iran).</p> <p style="text-align: left;">Dans l’un comme dans l’autre cas, et en fonction des pe虂riodes, les "e虂coles musulmanes" et autres institutions e虂ducatives et scolaires musulmanes se pre虂sentent sous diverses formes et appellations selon leur origine et affiliation, leur organisation et structuration, le contenu des enseignements ou curriculum, les autres langues de travail en plus de l’arabe toujours pre虂sent, le rapport a虁 l’Etat et au syste虁me e虂ducatif qu’il a mis en place.</p> <p style="text-align: left;">Autant en Afrique que dans certains pays de l’espace europe虂en (France, Belgique, Italie, Allemagne), de fac抬on certes e虂mergente, face a虁 ces « e虂coles musulmanes », se situe l’Ecole publique ou prive虂e he虂ge虂monique de l’Etat selon des modalite虂s de valence, de distance ou de proximite虂 varie虂es, d’inclusion et/ou de marginalisation diverses, et cela selon les pe虂riodes historiques, suite aux re虂formes dans les politiques e虂ducatives, aux mobilisations, luttes et choix des acteurs sociaux (R. Hanafi, et al. 2021). En Allemagne par exemple, il a fallu attendre la re虂forme du code de la nationalite虂 de 1999-2000 – qui fait de虂sormais une grande part au droit du sol dans l’attribution de la citoyennete虂 allemande – pour que « les pouvoirs publics prennent re虂ellement en compte la question de l’islam dans la sphe虁re publique et dans les politiques d’inte虂gration ainsi que l’enseignement islamique a虁 l’e虂cole » (S. Toscer-Angot 2016 : 215).</p> <p style="text-align: left;">L’E虂cole dite « franc抬aise », dans l’ancien espace colonial franc抬ais, fruit du christianisme (mission catholique) et de la "mission coloniale" est institue虂e en mode虁le dominant, mode虁le d’Etat mais malgre虂 tout soumis a虁 la concurrence, aux antagonismes, au rejet parfois au profit des « e虂coles musulmanes » (P. Desalmand 1983). Mais, me虃me si elle n’a pas l’assentiment de toutes les populations, du moins dans les de虂buts, ladite « e虂cole franc抬aise » semble parvenir a虁 s’imposer comme le secteur dominant surtout en s’ouvrant et en inte虂grant sous l’e虂gide de l’Etat, mais de fac抬on plus ou moins massive selon les pays, selon des modalite虂s plus ou moins standardise虂es l’islam a虁 son syste虁me e虂ducatif, symbolique et me虃me institutionnel; rendant moins ope虂rante ou plus ambigu虉e l’opposition entre les diffe虂rents mode虁les. En effet, si certaines communaute虂s conside虁rent « l’e虂cole franc抬aise » comme un frein a虁 la pre虂servation de leurs valeurs religieuses, voire comme une voie d’e虂rosion de leur emprise et pouvoir sur des sujets et des territoires, les possibilite虂s d’insertion dans l’appareil administratif, e虂conomique et politique offertes par l’e虂cole franc抬aise restent un atout majeur aux yeux de bien des parents et des e虂le虁ves.</p> <p style="text-align: left;">Au lendemain des inde虂pendances, dans certains pays et dans certains territoires, bien des enfants musulmans be虂ne虂ficiaient du "viatique" qu’offrait « l’e虂cole occidentale ». Depuis quelques de虂cennies, beaucoup d’acteurs sociaux choisissent de lui tourner le dos quand, dans d’autres espaces, elle reste largement ple虂biscite虂e, conduisant a虁 une cartographie scolaire contraste虂e entre pluralite虂 et diversite虂, se虂gre虂gation et hybridation originales. Cette situation est toujours d’actualite虂 et fait du champ scolaire un espace en recomposition et rede虂finition au gre虂 des initiatives et choix des E虂tats, des populations, des partenaires internationaux, e虂tatiques ou prive虂s. D’ou虁 la ne虂cessite虂 de porter un regard comparatif sur les mode虁les scolaires confessionnels et non confessionnels situe虂s sur diffe虂rents terrains, africains et europe虂ens, et voir comment ils se restructurent, se re虂-inventent avec, sans ou contre l’E虂tat pour re虂pondre aux demandes anciennes et nouvelles des populations. Aussi, plus particulie虁rement dans les pays africains, la ne虂cessite虂 de la mise en place d’infrastructures modernes (routie虁res, sanitaires, e虂conomiques ou autres) est re虂elle. Certains E虂tats ont de虂cide虂 d’assurer la re虂-urbanisation de ces territoires du religieux avec tout ce que cela implique. Mais dans la pratique, ils restent confronte虂s aux actions communautaires venant parfois de guides religieux qui investissent dans le domaine e虂ducatif ou autres, en minorant du coup la contribution de l’E虂tat. Il n’est d’ailleurs pas imprudent d’e虂piloguer sur une sorte de compe虂titions, de concurrences, de dialogues et de tensions entre ces diffe虂rents agents de de虂veloppement (K. Sylla 2004).</p> <p style="text-align: left;">Cet appel vise a虁 questionner la recomposition des territoires en rapport avec les religions, leurs acteurs (autorités religieuses, mécènes, savants...), avec l’État, les pouvoirs politiques et avec les écoles. De fait, la réalisation des édifices et l’institution de centres religieux éducatifs et de formation conduisent a虁 une recomposition des territoires par ou avec le religieux, créent des espaces de socialisation, participent a虁 la production des identités religieuses.</p> <p style="text-align: left;">Les axes de cet appel a虁 contribution se résument ainsi en trois centres d’intérêts :</p> <p style="text-align: left;">1.Les e虂coles confessionnelles et non-confessionnelles, E虂tat et socie虂te虂 : concurrence, hybridation ou complémentarité虂 ?         <br>2. Religions, écoles, État et recomposition des territoires<br>3. E虂coles, E虂tat et construction des identités religieuses       </p> <h1>Conditions de soumission</h1> <p class="MsoNormal" style="text-align: left;">Les résumés, d’une longueur de 300 mots, doivent porter le nom et prénoms de l’auteur (e), son institution de rattachement, son mail et faire ressortir la problématique, la méthodologie et les résultats de l’étude.</p> <p class="MsoNormal" style="text-align: left;">Ils doivent être envoyés simultanément aux courriels suivants : <strong>idrissbaraka@gmail.com , foundienguy@gmail.com, et rania.hanafi@univ-cotedazur.fr</strong></p> <p class="MsoNormal" style="text-align: left;">Cet appel a reçu le soutien financier de l’URMIS de l’Université Côte d’Azur et bénéficie de l’appui technique de la Revue<em> Espaces Africains</em>, revue indexée, logée à l’Université Jean Lorougnon Guédé de Daloa en Côte d’Ivoire.</p> <p class="MsoNormal" style="text-align: left;">Les propositions de communication retenues seront exemptes des frais de publication ou autres.</p> <p>L'évaluation sera réalisée en double aveugle. Les évaluateurs peuvent être des membres du comité scientifique de la revue ou des évaluateurs externes.</p> <h3>Calendrier</h3> <ul> <li> <h3>Date limite de re虂ception des propositions de re虂sume虂s : 23 novembre 2024 </h3> </li> <li>Notifications aux auteurs : <strong>30 novembre 2024</strong></li> <li>Re虂ception des textes finalise虂s : <strong>31 de虂cembre 2024</strong></li> <li>Publication : <strong>31 janvier 2025</strong></li> </ul> <h1>Responsables scientifiques</h1> <ul> <li>Drissa Kone – Mai虃tre de Confe虂rences en Histoire – Universite虂 Fe虂lix Houphoue虉t-Boigny (Abidjan – Co虃te d’Ivoire)</li> <li>Foundienguy Caroline Soro e虂pouse M’Brah – Mai虃tre-Assistante en Sociologie – Universite虂 Fe虂lix Houphoue虉t-Boigny (Abidjan – Co虃te d’Ivoire)</li> <li>Rania Hanafi - Mai虃tre de Confe虂rences en E虂ducation – INSPE – Universite虂 Nice Sophia Antipolis (UNS) – Universite虂 Co虃te d’Azur (Nice - France)</li> </ul> <h1 class="MsoNormal">Comité scientifique et de lecture</h1> <h3 class="MsoNormal">Membres internationaux du comité scientifique et de lecture</h3> <ul> <li class="MsoNormal">Amadou DIOP – Géographe – Professeur Titulaire – Université Cheikh Anta Diop (Sénégal)</li> <li class="MsoNormal">Amélie-Emmanuelle MAYI – Géographe – Maître de conférences – Université de Douala (Cameroun)</li> <li class="MsoNormal">Bara MBOUP – Géographe – Maître de conférences – Université Cheikh Anta Diop (Sénégal)</li> <li class="MsoNormal">Cheikh N’GUIRANE – Civilisation du monde anglophone – Maître de conférences (Antilles – France)</li> <li class="MsoNormal">Christine MARGÉTIC – Géographe – Professeure des Universités – Nantes Université (France)</li> <li class="MsoNormal">Fabio VITI – Anthropologue – Professeur des Universités – Université Aix-Marseille (France)</li> <li class="MsoNormal">Follygan HETCHELI- Géographe – Professeur Titulaire – Université de Lomé (Togo)</li> <li class="MsoNormal">Guy Serge BIGNOUMBA – Géographe – Professeur Titulaire – Université Omar-Bongo (Gabon)</li> <li class="MsoNormal">Kossiwa ZINSOU-KLASSOU – Géographe – Professeure Titulaire – Université de Lomé (Togo)</li> <li class="MsoNormal">Koudzo Yves SOKEMAWU – Géographe – Professeur Titulaire – Université de Lomé (Togo)</li> <li class="MsoNormal">Léandre Edgard NDJAMBOU – Géographe – Maître de conférences – Université Omar-Bongo (Gabon)</li> <li class="MsoNormal">Michel DESSE – Géographe – Professeur des Universités – Nantes Université (France)</li> <li class="MsoNormal">Mohammed CHAREF – Géographe – Professeur Titulaire – Université d’Agadir (Maroc)</li> <li class="MsoNormal">Moussa GIBIGAYE – Géographe –  Professeur Titulaire – Université d’Abomey-Calavi (Bénin)</li> <li class="MsoNormal">Patrick POTTIER – Géographe – Maître de conférences – Nantes Université (France)</li> <li class="MsoNormal">Pierre KAMDEM – Géographe – Professeur des Universités – Université de Poitiers (France)</li> <li class="MsoNormal">Rémy BAZENGUISSA-GANGA – Socio-anthropologue – Directeur d’études – IMA (Paris – France)</li> <li class="MsoNormal">Rofia ABADA – Architecte et urbaniste – Maître de Conférences – Université Constantine 3 (Algérie)</li> <li class="MsoNormal">Serge LOUNGOU – Géographe – Maître de conférences – Université Omar-Bongo (Gabon)</li> <li class="MsoNormal">Toussain VIGNINOU – Géographe – Professeur Titulaire – Université d’Abomey-Calavi (Bénin)</li> </ul> <h2 class="MsoNormal">Membres nationaux du comité scientifique et de lecture</h2> <ul> <li class="MsoNormal">Abou SANGARE – Philosophe – Professeur Titulaire – UAO (Côte d’Ivoire)</li> <li class="MsoNormal">Adou Marcel AKA – Historien – Maître de conférences – UJLoG (Côte d’Ivoire)</li> <li class="MsoNormal">Alassane DIABATE – Histoire – Maître de conférences – UFHB (Côte d’Ivoire)</li> <li class="MsoNormal">Anoh Paul Koffi KOUASSI – Géographe – Professeur Titulaire – UFHB (Côte d’Ivoire)</li> <li class="MsoNormal">Arsène DJAKO –  Géographe – Professeur Titulaire – UAO (Côte d’Ivoire)</li> <li class="MsoNormal">Assouman BAMBA – Philosophe – Professeur Titulaire – UAO (Côte d’Ivoire)</li> <li class="MsoNormal">Atse虂 Alexis Bernard N’GUESSAN – Géographe – Maître de conférences – UFHB (Côte d’Ivoire)</li> <li class="MsoNormal">Auguste Konan KOUAKOU – Économiste – Maître de conférences – UJLoG (Côte d’Ivoire)</li> <li class="MsoNormal">Axel Désiré Dabié NASSA – Géographe – Professeur Titulaire – UFHB (Côte d’Ivoire)</li> <li class="MsoNormal">Bi Tozan ZAH – Géographe – Maître de conférences – UAO (Côte d’Ivoire)</li> <li class="MsoNormal">Céline Yolande KOFFIE-BIKPO – Géographe – Professeure Titulaire – UFHB (Côte d’Ivoire)</li> <li class="MsoNormal">Chiaye Claire YAPO-CREZOIT- Immunologue/Allergologue – Maître de recherche (IP-CI)</li> <li class="MsoNormal">Dadja Ze虂nobe ETTIEN – Géographe – Maître de conférences – UAO (Côte d’Ivoire)</li> <li class="MsoNormal">David Pébanagnanan SILUÉ – Géographe – Maître de conférences – UPGC (Côte d’Ivoire)</li> <li class="MsoNormal">Didié Armand ZADOU – Bio-anthropologue – Maître de conférences – UJLoG (Côte d’Ivoire)</li> <li class="MsoNormal">Didier-Charles GOUAMENÉ – Géographe – Maître de conférences – UJLoG (Côte d’Ivoire)</li> <li class="MsoNormal">Drissa KONÉ – Historien – Maître de conférences – UFHB (Côte d’Ivoire)</li> <li class="MsoNormal">Fato Patrice KACOU – Sociologue – Maître de Recherche – UFHB (Côte d’Ivoire)</li> <li class="MsoNormal">Gbété Jean Martin IRIGO – Sociologue – Maître de conférences – UPGC (Côte d’Ivoire)</li> <li class="MsoNormal">Henri BAH – Philosophe – Professeur Titulaire – UAO (Côte d’Ivoire)</li> <li class="MsoNormal">Irène KASSI-DJODJO – Géographe – Maître de conférences – UFHB (Côte d’Ivoire)</li> <li class="MsoNormal">Kan Émile KOFFI – Géographe – Maître de Conférences – UAO (Côte d’Ivoire)</li> <li class="MsoNormal">Kouadio Eugène KONAN – Géographe – Maître de conférences – UFHB (Côte d’Ivoire)</li> <li class="MsoNormal">Kouakou Siméon KOUASSI – Archéologue – Professeur Titulaire – USP (Côte d’Ivoire)</li> <li class="MsoNormal">Paterne Yapi MAMBO – Juriste – Maître de conférences – UFHB (Côte d’Ivoire)</li> <li class="MsoNormal">Lasme Jean Charles Emmanuel ESSO – Démographe – Mai虃tre-assistant – UFHB (Co虃te d’Ivoire)</li> <li class="MsoNormal">Yao Jean-Aimé ASSUÉ – Géographe – Maître de conférences – UAO (Côte d’Ivoire)</li> <li class="MsoNormal">Quonan Christian YAO-KOUASSI – Géographe – Maître de Conférences – UJLoG (Côte d’Ivoire)</li> </ul> <h1>Bibliographie indicative<strong><br></strong></h1> <p class="MsoNormal" style="text-align: left;">BRENNER Louis. (1991). Medersas au Mali : Transformation d’une institution éducative islamique. In Bintou SANANKOUA, Louis BRENNER (dir.), <em>L’enseignement islamique au Mali</em>, Bamako, Éditions Jamana, pp. 63-85.</p> <p class="MsoNormal" style="text-align: left;">CESARI Jocelyne. (2002). L’islam en Europe. L’incorporation d’une religion. In <em>Cahiers d’études sur la méditerranée orientale et le monde turco-iranien,</em> n°33.</p> <p class="MsoNormal" style="text-align: left;">CISSÉ Issa. (1998). Les Medersas au Burkina, l’aide arabe et l’enseignement arabo-islamique in KANE O., TRIAUD J.-L. (dir.), <em>Islam et islamisme au sud du Sahara</em>, Paris, IREMAM, Karthala et FMSH, pp. 101-116.</p> <p class="MsoNormal" style="text-align: left;">DESALMAND Paul. (1983). <em>Histoire de l’éducation en Côte d’Ivoire</em>, Abidjan, CEDA.</p> <p class="MsoNormal" style="text-align: left;"><span lang="EN-US">DIA Hamidou, HUGON Clothilde & AIGLEPIERRE Rohen. </span>(2016). États réformateurs et éducation arabo-islamique en Afrique. Vers un compromis historique ? Introduction thématique. <em>Afrique contemporaine</em>, vol 1, n°257, pp. 11-23.</p> <p class="MsoNormal" style="text-align: left;">DIA Hamidou. (2022). Les institutions d’éducation islamique au Sahel : entre développement communautaire privé et desseins hégémoniques des systèmes scolaires étatiques. <em>Papiers de recherche.</em> Editions AFD, pp. 5-51.</p> <p class="MsoNormal" style="text-align: left;">GANDOLFI Stefania. (2003). L’enseignement Islamique en Afrique Noire. <em>Cahiers d’études africaines</em>, vol. 43, n°169/170, pp. 261–278.</p> <p class="MsoNormal" style="text-align: left;">GERARD Étienne. (1997). Les médersas : un élément de mutation des sociétés ouest-africaines. <em>Politique étrangère</em>, Vol. 62, n°4, pp. 613–627.</p> <p class="MsoNormal" style="text-align: left;">GOMEZ-PEREZ Muriel. (2005). Généalogie de l’islam réformiste au Sénégal des années 50 à nos jours : figures, savoirs et réseaux. In André Mary, Laurent Fourchard, & René Otayek (dir.), <em>Entreprises religieuses et réseaux transnationaux en Afrique de l’Ouest</em>, Paris, Karthala, pp. 193-222.</p> <p class="MsoNormal" style="text-align: left;">HANAFI Rania, BRUNEAUD, Jean-François & Zineb RACHEDI. (2021). <em>Des établissements privés musulmans. Une émergence sous tensions</em>. Lormont : Le Bord de l'Eau.</p> <p class="MsoNormal" style="text-align: left;">KONE Drissa. (2015). La Médersa Dar al-Hadith de Bouaké et la promotion des valeurs religieuses musulmanes en Côte d’Ivoire (1961-2010). <em>Revue du CAMES</em>, <em>Sciences Humaines</em>, n°04, pp. 27-42.</p> <p class="MsoNormal" style="text-align: left;">MEUNIER Olivier. (1995). Enseignement de base, politiques d’éducation et stratégies éducatives en milieu haoussa : le cas de la ville de Maradi (Niger). <em>Cahier des sciences humaines</em>, vol. 31, no 3, pp. 617-634.</p> <p class="MsoNormal" style="text-align: left;">KENGNE Valese Mapro, MINGAT Alain & RAKOTOMALALA Ramahatra Andriamamy. (2005). <em>Côte d’Ivoire. Rapport d’État du système éducatif ivoirien : éléments d’analyse pour instruire une politique éducative nouvelle dans le contexte de l’EPT et du PRSP</em>, Washington (D. C.), Banque mondiale.</p> <p class="MsoNormal" style="text-align: left;"><span lang="EN-US">ORTIZ Odgers, BONY Calderon & TIMERA Mahamet. </span>(2018). Pratiques religieuses et production de l’espace public en migration : comparaison entre deux champs migratoires. Social Compass, Vol. 65(4), pp. 534 –546.</p> <p class="MsoNormal" style="text-align: left;">OTAYEK René (dir.). (1993). Le Radicalisme islamique au sud du Sahara : da’wa, arabisation et critique de l’Occident, Paris, Karthala.</p> <p class="p1" style="text-align: left;">ROY Emilie, HUMEAU Philippe (2018). <em>État des lieux sur l’offre et les mécanismes institutionnels relatifs à l’éducation coranique et à l’enseignement islamique dans les pays d’Afrique de l’Ouest et du Centre. Analyse régionale</em>. UNICEF.</p> <p class="MsoNormal" style="text-align: left;">SAÏBOU Issa. (2016). <em>Les musulmans, l’école et l’état dans le bassin du Lac Tchad</em>, Paris, L’Harmattan.</p> <p class="MsoNormal" style="text-align: left;">SOUNAYE Abdoulaye. (2009). Islam, État et Société : à la recherche d’une éthique publique au Niger. In René Otayek and Benjamin Soares (dir.). <em>Islam, État et Société en Afrique</em>, Paris, Karthala.</p> <p class="MsoNormal" style="text-align: left;">SYLLA Khadim. (2004). <em>L’Education en Afrique. Le défi de l’excellence</em>, Paris : L’Harmattan.</p> <p class="MsoNormal" style="text-align: left;">TOSCER-ANGOT Sylvie. (2016). L’enseignement religieux islamique en Allemagne depuis les années 80 : de la déterritorialisation à l’inclusion. <em>Allemagne d’Aujourd’hui</em>, vol. 2, n°216, p. 215-227.</p> <p class="MsoNormal" style="text-align: left;">TRIAUD Jean-Louis. (1988). Note sur l’enseignement Franco-Arabe au Niger. <em>Islam et Sociétés au Sud du Sahara</em>, n°2, pp. 155-156.</p> <p style="text-align: left;">VILLALON Leonardo, IDRISSA Abdourahmane & BODIAN Mamadou. (2012). <em>Religion, demande sociale, et re虂formes e虂ducatives au Niger. </em>Africa power and politics<em>. </em>Resarch Report, n°6.</p> </div> </div> <div id="categories" class="cat"> <p class="intitule">Cat茅gories</p> <ul> <li><a href="search?primary=fsubject&fsubject=328">Afrique</a> (Cat茅gorie principale)</li> <li><a href="search?primary=fsubject&fsubject=259">Esprit et Langage</a> > <a href="search?primary=fsubject&fsubject=276">Repr茅sentations</a> > <a href="search?primary=fsubject&fsubject=277">Histoire culturelle</a></li> <li><a href="search?primary=fsubject&fsubject=259">Esprit et Langage</a> > <a href="search?primary=fsubject&fsubject=283">脡ducation</a> > <a href="search?primary=fsubject&fsubject=284">Histoire de l'茅ducation</a></li> <li><a href="search?primary=fsubject&fsubject=259">Esprit et Langage</a> > <a href="search?primary=fsubject&fsubject=283">脡ducation</a> > <a href="search?primary=fsubject&fsubject=285">Sciences de l'茅ducation</a></li> <li><a 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l'茅v茅nement</h2> <p>脡v茅nement uniquement en ligne</p><br></div> <div id="dates"> <p class="intitule">Dates</p> <ul> <li>samedi 23 novembre 2024</li> </ul> </div> <div id="attachments"> <p class="intitule">Fichiers attach茅s</p> <ul> <li><a href="1210781?file=1" target="_blank">Espaces Africians - N掳 Hors-se虂rie Janvier 2025.pdf</a></li> </ul> </div> <div id="motscles"> <p class="intitule">Mots-cl茅s</p> <ul> <li>e虂coles confessionnelles, 茅coles non-confessionnelles, E虂tat, socie虂te虂, religions, recomposition des territoires, construction des identite虂s religieuses</li> </ul> </div> <div id="contacts"> <p class="intitule">Contacts</p> <ul> <li>Drissa Kone<br/><em>courriel :</em> idrissbaraka [at] gmail [dot] com<br/></li> <li>Rania Hanafi<br/><em>courriel :</em> Rania [dot] HANAFI [at] univ-cotedazur [dot] fr<br/></li> <li>Soro 茅pouse M鈥橞rah Foundienguy Caroline<br/><em>courriel :</em> foundienguy [at] gmail [dot] com<br/></li> </ul> </div> <div id="refurl"> <p class="intitule">URLS de r茅f茅rence</p> <ul> <li><a href="https://espacesafricains.org/">Revue Espaces Africains</a></li> </ul> </div> <div id="source"> <p class="intitule">Source de l'information</p> <ul> <li>Florent Gohourou<br/><em>courriel :</em> fgohourou [at] yahoo [dot] com</li> </ul> </div> <div id="license"> <p class="intitule">Licence</p> <p><a rel="license" href="https://creativecommons.org/publicdomain/zero/1.0/"><img alt="CC0-1.0" class="cc" src="images/cc0-88x31.png" /></a> Cette annonce est mise 脿 disposition selon les termes de la <a rel="license" href="https://creativecommons.org/publicdomain/zero/1.0/">Creative Commons CC0 1.0 Universel</a>.</p> </div> <div id="citation"> <p class="intitule">Pour citer cette annonce</p> <p>芦 Des mod猫les scolaires et 茅ducatifs en circulation dans les soci茅t茅s postcoloniales 禄, <span class="category">Appel 脿 contribution</span>, <em>Calenda</em>, Publi茅 le vendredi 22 novembre 2024, <a class="url" 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