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Pr&#233;sentation&#160;Nous souhaitons organiser une journ&#233;e d&#8217;&#233;tudes internationale sur les conversions &#224; l&#8217;islam dans l&#8217;espace europ&#233;en et am&#233;ricain. Interdisciplinaire et ouverte &#224; tous les chercheurs en sciences humaines et sociales, cette journ&#233;e vise &#224; &#233;tablir un dialogue entre diff&#233;rentes approches du ph&#233;nom&#232;ne en Europe ou en Am&#233;rique du Nord, tant sur les plans th&#233;orique que m&#233;thodologique. Souhaitant par ailleurs &#233;largir le point de vue sur cette question d&#8217;actualit&#233;, nous n&#8217;&#233;cartons pas la possibilit&#233; qu&#8217;interviennent des acteurs &#171;&#160;de terrain&#160;&#187; tels que des responsables associatifs, des repr&#233;sentants de la communaut&#233; musulmane et des convertis &#224; l&#8217;islam.ArgumentaireLes conversions &#224; l&#8217;islam se pr&#233;sentent, &#224; l&#8217;heure actuelle, comme un objet social incontournable des soci&#233;t&#233;s occidentales dont il est n&#233;cessaire de rendre compte scientifiquement. Souvent en lien avec le contexte g&#233;opolitique international, elles font l&#8217;objet d&#8217;une attention m&#233;diatique et &#233;tatique croissante. Des converti(e)s radicalis&#233;(e)s font de plus en plus la une de l&#8217;actualit&#233; suscitant l&#8217;incr&#233;dulit&#233; et l&#8217;incompr&#233;hension. La recherche en sciences sociales s&#8217;est r&#233;cemment saisie de cet objet pol&#233;mique pour en offrir une analyse d&#233;passionn&#233;e et nuanc&#233;e, visant &#224; d&#233;construire les repr&#233;sentations qui l&#8217;entourent. Ces derni&#232;res ann&#233;es, les travaux acad&#233;miques sur les conversions &#224; l&#8217;islam se sont multipli&#233;s, esquissant diff&#233;rentes figures de la conversion et modalit&#233;s d&#8217;&#160;&#171;&#160;investissement&#160;&#187; de soi dans le religieux. Ces recherches couvrent d&#233;sormais un grand nombre de pays occidentaux&#160;: France (LePape 2007; Puzenat 2010; Mossi&#232;re 2014; Riva 2015), Royaume-Uni (K&#246;se 1996; Bourque 1998; Zebiri 2007; Moosavi 2012; Suleiman 2013; Gilham 2014), Belgique (Leman 2010), Suisse (Leuenberger 2014), Pays-Bas (Van Nieuwkerk 2008), Allemagne (&#214;zy&#252;rek 2014), Norv&#232;ge (Roald 2006), Su&#232;de (McGinty 2006; Roald 2012), Danemark (Jensen 2008), Espagne (Rogozen-Soltar 2012), Italie (Allievi 1998), Etats-Unis (McCloud 1995; Jackson 2005; Winchester 2008; Tourage 2012), Qu&#233;bec (Mossi&#232;re 2014), Australie (Woodlock 2010). Cette litt&#233;rature foisonnante et en plein essor se caract&#233;rise toutefois par une diversit&#233; d&#8217;approches th&#233;oriques et m&#233;thodologiques. L&#8217;objectif de cette journ&#233;e d&#8217;&#233;tudes est alors d&#8217;op&#233;rer un retour r&#233;flexif sur la pratique de la recherche sur les conversions &#224; l&#8217;islam en invitant les chercheurs &#224; communiquer sur leurs choix &#233;pist&#233;mologiques et &#224; en expliciter les implications.Axes th&#233;matiquesL&#8217;ambition est d&#8217;&#233;tablir un dialogue sur la possibilit&#233; de combiner plusieurs angles d&#8217;approche. Pour ce faire, nous souhaitons recevoir des propositions qui s&#8217;articulent autour des axes suivants&#160;:Axe 1&#160;: Questions de M&#233;thodeFace &#224; l&#8217;absence de donn&#233;es statistiques fiables sur les convertis &#224; l&#8217;islam, la recherche en sciences sociales a surtout eu recours aux m&#233;thodes qualitatives. L&#8217;enqu&#234;te par entretiens, directifs ou non, est ainsi souvent mobilis&#233;e et l&#8217;analyse des &#171;&#160;r&#233;cits de conversion&#160;&#187; est devenue un mod&#232;le du genre (Hermansen 1999; LePape 2005). Pour cet atelier, nous souhaiterions recevoir des propositions de communication qui s&#8217;interrogent sur les avantages et les inconv&#233;nients du recours &#224; l&#8217;entretien pour rendre compte de la conversion. Nous souhaiterions &#233;galement recueillir des propositions qui s&#8217;appuient sur d&#8217;autres m&#233;thodes&#160;: ethnographie, focus groups, questionnaires en ligne, analyse textuelle (biographies, blogs), collecte et analyse de donn&#233;es statistiques, analyse de r&#233;seaux sociaux, travail d&#8217;archives, analyse longitudinale, etc. Par ailleurs, alors que la plupart des &#233;tudes sur la conversion sont des monographies nationales du temps pr&#233;sent, nous encourageons &#233;galement les propositions qui mobilisent une approche historique (Garcia-Arenal 1999) ou qui ont recours &#224; la comparaison internationale (Daynes 1999; McGinty 2006; Wohlrab-Sahr 2006; Leman et al. 2010; Mossi&#232;re 2014; Galonnier &#224; para&#238;tre). L&#8217;objectif de l&#8217;atelier sera d&#8217;&#233;changer sur les diff&#233;rents apports de ces m&#233;thodes, de s&#8217;interroger sur les r&#233;sultats particuliers qu&#8217;elles produisent et d&#8217;envisager des possibilit&#233;s de les combiner.Axe 2&#160;: D&#233;terminismes sociaux, mouvements religieux et AgentiviteL&#8217;une des pr&#233;occupations fondamentales qui traversent la litt&#233;rature sur la conversion religieuse est de chercher &#224; d&#233;celer en quoi l&#8217;individu qui se convertit est agi ou agent, libre de son choix ou soumis &#224; des d&#233;terminismes sociaux ou des mouvements religieux qui le d&#233;passent. Beaucoup de travaux se sont ainsi interrog&#233;s sur les dynamiques macro-soci&#233;tales qui permettent d&#8217;expliquer les conversions de masse au-del&#224; des parcours personnels (Arnold 1896; Bulliet 1979; Levtzion 1979; Luckmann 1999). Ces approches contrastent avec celles qui offrent une analyse plus individualis&#233;e de la conversion et qui prennent au s&#233;rieux les motifs et raisons d&#8217;agir des convertis. D&#8217;autres encore s&#8217;interrogent sur les d&#233;terminismes sociaux (genre, classe sociale, ethnicit&#233;) qui p&#232;sent sur les trajectoires de conversion individuelles (K&#246;se 1996). Les travaux sur les femmes converties &#224; l&#8217;islam (Bourque 2006; Haddad 2006; Van Nieuwkerk 2006; Mossi&#232;re 2014; Riva 2015) occupent une place pr&#233;pond&#233;rante dans ce champ&#160;: ils interrogent le r&#244;le d&#233;terminant du genre tout en investiguant les recompositions et r&#233;appropriations des normes genr&#233;es qui s&#8217;op&#232;rent au cours de la conversion. A mi-chemin entre ces approches macrosociologique et microsociologique, on trouve &#233;galement toute une litt&#233;rature sur le r&#244;le des groupes interm&#233;diaires&#160;dans la structuration des parcours de conversion : mouvements de revitalisation religieuse (da&#8217;wah), associations de convertis, etc. (Poston 1992). Pour cet atelier, nous sollicitons des propositions de communication qui r&#233;fl&#233;chissent au r&#244;le des d&#233;terminismes sociaux et mouvements religieux &#224; plusieurs &#233;chelles (macro, mezzo et/ou micro). Nous encourageons &#233;galement les travaux qui s&#8217;interrogent sur la fa&#231;on dont les convertis &#224; l&#8217;islam d&#233;passent ces d&#233;terminismes en se r&#233;appropriant et en red&#233;finissant les normes sociales qui p&#232;sent sur eux.Axe 3&#160;: Processus de conversion&#160;et Apprentissages religieuxLa phase d&#8217;apprentissage religieux qui suit la d&#233;cision de se convertir, mat&#233;rialis&#233;e dans la r&#233;citation (officialis&#233;e ou non) de la&#160;shahada, se prolonge souvent sur plusieurs ann&#233;es (Jensen 2006; Winchester 2008; Van Nieuwkerk 2014). Ainsi, alors que la conversion &#224; l&#8217;islam est souvent pr&#233;sent&#233;e comme un acte unique et d&#233;finitif marquant une rupture entre un &#171;&#160;avant&#160;&#187; et un &#171;&#160;apr&#232;s&#160;&#187;, cet atelier s&#8217;attachera &#224; rendre compte de la conversion &#224; l&#8217;islam comme un processus social s&#8217;&#233;talant dans le temps, en s&#8217;interrogeant sur l&#8217;incorporation de nouvelles croyances et pratiques, le d&#233;veloppement d&#8217;un habitus musulman, l&#8217;int&#233;gration dans des cercles de croyants musulmans. Par ailleurs, m&#234;me s&#8217;ils restent minoritaires, nous souhaitons aussi r&#233;fl&#233;chir aux parcours de convertis radicalis&#233;s et &#224; la notion d&#8217;&#160;&#171;&#160;endoctrinement&#160;&#187; qui m&#233;rite d&#8217;&#234;tre scientifiquement approfondie dans le cadre de l&#8217;&#233;tude des conversions &#224; l&#8217;islam.Axe 4&#160;: Ethnicisation et racialisation de l&#8217;appartenance religieuseDe nombreux travaux ont d&#233;montr&#233; que l&#8217;islam fait l&#8217;objet d&#8217;une appr&#233;hension ethnicisante et racialisante dans la plupart des soci&#233;t&#233;s occidentales (Bayoumi 2006; Meer and Modood 2010; Meer 2013; Selod and Embrick 2013). En cons&#233;quence, la conversion &#224; l&#8217;islam est ind&#233;niablement li&#233;e &#224; la question ethno-raciale (Franks 2000; Alam 2012; Larisse 2013; Brun 2014; &#214;zy&#252;rek 2014; Galonnier 2015; Moosavi 2015). Au vu du contexte g&#233;opolitique actuel, la conversion &#224; l&#8217;islam est aussi parfois interpr&#233;t&#233;e comme une v&#233;ritable trahison &#224; l&#8217;&#160;&#171;&#160;identit&#233; nationale&#160;&#187;. Pour cet atelier, nous nous interrogerons sur l&#8217;apport d&#8217;une approche type&#160;ethnic and racial studies&#160;dans la compr&#233;hension de la conversion &#224; l&#8217;islam. Nous sollicitons des communications qui explorent la fa&#231;on dont les convertis se trouvent confront&#233;s au stigmate ethno-racial attach&#233; &#224; leur nouvelle religion ainsi que les strat&#233;gies qu&#8217;ils d&#233;ploient pour faire face &#224; l&#8217;islamophobie. L&#8217;objectif sera de s&#8217;interroger sur la pertinence des cadrages en termes d&#8217;identit&#233;, de racisme, de discrimination et de stigmatisation pour rendre compte de l&#8217;exp&#233;rience v&#233;cue des convertis. Nous souhaiterions &#233;galement entendre des travaux portant sur l&#8217;hybridation identitaire qui r&#233;sulte de l&#8217;exp&#233;rience de conversion.Consignes pour les propositionsLes propositions de communication peuvent &#234;tre r&#233;dig&#233;es en fran&#231;ais ou en anglais.Doivent y figurer les nom et pr&#233;nom de l&#8217;auteur, son institution de rattachement, son adresse e-mail, le titre de la communication et un r&#233;sum&#233; (maximum 600 mots, soit &#224; peu pr&#232;s 3000 signes).Elles sont &#224; envoyer au format Word ou PDF &#224; Am&#233;lie Puzenat -&#160;amelie.puzenat@uco.fr&#160;et Juliette Galonnier&#160;juliette.galonnier@sciencespo.fr&#160;avant le 18 ao&#251;t 2015.Les auteurs recevront une notification au sujet de leur participation &#224; la journ&#233;e d&#8217;&#233;tudes d&#233;but octobre 2015.La journ&#233;e d'&#233;tude aura lieu &#224; l'OSC - Sciences Po Paris les&#160;15-16 F&#233;vrier 2016Responsables du projetJuliette Galonnier&#160;est doctorante en sociologie dans le cadre du double dipl&#244;me entre Sciences Po Paris (OSC) et Northwestern University (Chicago). Sa th&#232;se consiste en une analyse comparative de l&#8217;exp&#233;rience des convertis &#224; l&#8217;islam en France et aux Etats-Unis. Mobilisant ethnographie et entretiens biographiques, elle cherche notamment &#224; comprendre comment les convertis fran&#231;ais et am&#233;ricains se positionnent vis-&#224;-vis des st&#233;r&#233;otypes racialisants et essentialisants qui circulent dans leurs pays respectifs &#224; propos de la religion musulmane.Dipl&#244;m&#233;e de l&#8217;Universit&#233; Paris 7,&#160;Am&#233;lie Puzenat&#160;est ma&#238;tre de conf&#233;rences en sociologie &#224; l&#8217;Universit&#233; catholique de l&#8217;Ouest et chercheure associ&#233;e au laboratoire ESO. Sa th&#232;se portait sur les conversions &#224; l&#8217;islam en France, notamment sur les red&#233;finitions identitaires et genr&#233;es engendr&#233;es par celle-ci. Interrogeant la conversion &#224; partir du prisme familial,&#160; la religiosit&#233; des converti(e)s est, dans ses travaux, appr&#233;hend&#233;e &#224; partir des relations conjugales, de la transmission g&#233;n&#233;rationnelle ou encore de l&#8217;instruction scolaire.Hamzi Khateb est doctorant en th&#233;orie politique &#224; Sciences Po Paris (CEVIPOF). Sa th&#232;se aborde la question de la responsabilit&#233; morale entre lois coraniques et lois r&#233;publicaines aupr&#232;s des convertis musulmans en France. En se basant sur une &#233;tude longitudinale aupr&#232;s des convertis suivis durant deux ans, il cherche &#224; analyser les modalit&#233;s de leur socialisation religieuse, en s&#8217;appuyant sur la notion de la responsabilit&#233; morale. L&#8217;enjeu est de comprendre comment la responsabilit&#233; se refl&#232;te en tant qu&#8217;objet social compris entre les lois/valeurs /normes musulmanes et les lois/valeurs/normes r&#233;publicaines et fran&#231;aises, et comment ces derni&#232;res prennent forme au travers des actions et des pratiques religieuses des musulmans convertis. Sylvie Taussig est chercheure au CNRS au centre Jean P&#233;pin, UMR 8230, en lettres classiques. Pr&#233;sidente de l'association Ir&#232;ne, groupe d'&#233;tudes sur le religieux, elle s'int&#233;resse &#233;galement &#224; la question des religions et de l'islam en France. Elle a publi&#233; des ouvrages "Les musulmans en France : courants, institutions, communaut&#233;s : un &#233;tat des lieux", "L'islam en France" ; et organise r&#233;guli&#232;rement des conf&#233;rences ou s&#233;minaires &#224; ce propos.BibliographieAlam, Oishee. 2012. 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"Performing Belief and Reviving Islam: Prominent (White Male) Converts in Muslim Revival Conventions."&#160;Performing Islam,&#160;1, 2: 207-226.Van Nieuwkerk, K. 2014. "Conversion to Islam and the Construction of a Pious Self." p. 667-686 in&#160;The Oxford Handbook of Religious Conversion,&#160;edited by Rambo Lewis R. and Farhadian Charles E. Oxford: Oxford University PressVan Nieuwkerk, Karin. 2004. "Veils and Wooden Clogs Don't Go Together."&#160;Ethnos: Journal of Anthropology,&#160;69, 2: 229-246.---------. 2006.&#160;Women Embracing Islam: Gender and Conversion in the West. Austin: University of Texas Press.---------. 2008. "Biography and Choice: Female Converts to Islam in the Netherlands."&#160;Islam and Christian-Muslim Relations,&#160;19, 4: 431-447.Winchester, Daniel. 2008. "Embodying the Faith: Religious Practice and the Making of a Muslim Moral Habitus."&#160;Social Forces,&#160;86, 4: 1753-1780.Wohlrab-Sahr. 2006. "Symbolizing Distance: Conversion to Islam in Germany and the United States." p. 71-94 in&#160;Women Embracing Islam: Gender and Conversion in the West,&#160;edited by Van Nieuwkerk K. Austin: Texas University PressWoodlock, Rachel. 2010. "Praying Where They Don't Belong: Female Muslim Converts and Access to Mosques in Melbourne, Australia."&#160;Journal of Muslim Minority Affairs,&#160;30, 2: 265-278.Zebiri, Kate. 2007.&#160;British Muslim Converts: Choosing Alternative Lives.&#160;Oxford: Oneworld Publications.PresentationWe are organizing an international conference on conversions to Islam in Europe and North America. This conference is interdisciplinary and open to all scholars in social sciences. The objective is to establish a dialogue between different theoretical and methodological approaches to understanding conversion to Islam. In order to ensure a diversity of perspectives on this topical issue, we also welcome the participation of non-academic actors, such as members of associations, religious representatives and converts to Islam themselves.OverviewConversions to Islam have recently become a major topic of interest for contemporary Western societies, which in turn warrants a rigorous scientific inquiry. In line with the current geopolitical context, conversions to Islam attract significant state and media attention. Radicalized converts often make the headlines, generating bafflement and suspicion in European public opinions. Social science research has recently seized upon this highly controversial matter in order to take the heat out of the debate and offer a more nuanced and balanced perspective on the phenomenon, far from dominant media representations. Over the last few years, the number of academic publications on the topic has increased dramatically, covering a wide range of Western countries, including France (LePape, 2007; Puzenat, 2010; Mossi&#232;re, 2014; Riva, 2015), the UK (K&#246;se, 1996; Bourque, 1998; Zebiri, 2007; Moosavi, 2012; Suleiman, 2013; Gilham, 2014), Belgium (Leman, 2010), Switzerland (Leuenberger), the Netherlands (Van Nieuwkerk, 2008), Germany (&#214;zy&#252;rek, 2014), Norway (Roald, 2006), Sweden (McGinty, 2006; Roald, 2012), Denmark (Jensen, 2008), Spain (Rogozen-Soltar, 2012), Italy (Allievi, 1998), the United States (McCloud, 1995; Jackson, 2005; Winchester, 2008; Tourage, 2012), Quebec (Mossi&#232;re, 2014) and Australia (Woodlock, 2010). This burgeoning literature is however extremely diverse as far as its theoretical and methodological outlooks are concerned. The objective of the conference is to invite scholars working on conversions to Islam to be reflexive about their epistemological choices and to discuss the consequences of such choices in a collegial environment. In particular, we wish to reflect on the possibility to combine different approaches to perfect our understanding of religious conversion. More specifically, we are looking for paper proposals falling under the following axes:Axis n&#176;1: Methodological IssuesDue to the lack of statistical data on conversions to Islam, most social science research relies on qualitative methods. The interview, semi-directive or not, is widely used and &#8220;conversion narratives&#8221; have become a key feature of the literature (Hermansen, 1999; Yamane, 2000; Popp-Baier, 2001; LePape, 2005). For this workshop, we are expecting papers reflecting on the advantages and disadvantages of the interview method to investigate conversion to Islam. We are also looking for papers relying on other methods such as ethnography, participant observation, focus groups, online questionnaires, textual analysis (biographies, blogs, social networks), network analysis, survey data, statistical analysis, archival research, panel/longitudinal data, etc. Moreover, while most of the literature consists of national monographs focusing on the present time, we are also welcoming contributions using a historical approach (Garcia-Arenal, 1999) or relying on international comparison (Daynes, 1999; McGinty, 2006; Wohlrab-Sahr, 2006; Leman et al., 2010; Mossi&#232;re, 2014; Galonnier, &#224; para&#238;tre). The objective of this workshop will be to identify the respective contributions of these various methods and to reflect on the possibilities to combine them in the most fruitful manner.Axis n&#176; 2&#160;: Social Determinism, Religious Movements and AgencyOne of the key concerns of the literature on religious conversion is to decide whether converts possess full agency over their religious transformation or whether they operate under the constraints of social determinism or the influence of larger religious movements. Several authors have investigated the macro-social forces that brought about massive conversions to Islam over history, irrespective of individual trajectories (Arnold, 1896; Bulliet, 1979; Levtzion, 1979; Luckmann, 1999). This type of analysis goes against purely individualistic understandings of conversion that focus exclusively on converts&#8217; personal motives. Other authors have focused on the social determinisms (gender, social class, ethnicity) that shape conversion trajectories (K&#246;se, 1996). The literature on female converts to Islam (Bourque, 2006; Haddad, 2006; Van Nieuwkerk, 2006; Mossi&#232;re, 2014; Riva, 2015) is particularly significant in that regard&#160;since it investigates both the influence of gender dynamics on conversion as well as the way gender norms are reconfigurated and reappropriated throughout the conversion process. Halfway between these macrosociological and microsociological perspectives, we also find an important literature on the intermediary role of collective life and religious groups (such as revival movements -&#160;da&#8217;wah&#160;- or convert associations) (Poston, 1992). For this workshop, we are expecting proposals reflecting on the role of religious movements and the influence of social determinisms at the micro, mezzo and macro levels. We also welcome contributions that explore the way converts transcend those very determinisms in order to challenge and redefine the social norms that weigh upon them.Axis n&#176;3: Conversion Process and Religious LearningThe conversion ceremony (public or private recitation of the&#160;shahada) is usually followed by a long period of religious learning, which often spans over several years (Jensen, 2006; Winchester, 2008; Van Nieuwkerk, 2014). Thus, while conversion to Islam is often presented as a final and terminal act, embodying a radical rupture between the time &#171;&#160;before&#160;&#187; and the time &#171;&#160;after&#160;&#187;, this workshop will rather focus on conversion as a continuous social process spreading over time. We are expecting papers that explore the way converts incorporate new beliefs and practices in their daily lives, develop a Muslim habitus and become part of Muslim religious communities. Moreover, although they are a marginal phenomenon, we also hope to reflect on the radicalization trajectories of some converts as well as the notion of &#8220;indoctrination,&#8221; which warrants a careful scientific investigation.Axis n&#176;4: The Ethnicization and Racialization of ReligionSeveral authors have argued that Islam has been ethnicized and racialized in most Western societies (Bayoumi, 2006; Meer and Modood, 2010; Meer, 2013; Selod and Embrick, 2013). As a result, conversion to Islam is inextricably intertwined with ethno-racial considerations (Franks, 2000; Alam, 2012; Larisse, 2013; Brun, 2014; &#214;zy&#252;rek, 2014; Galonnier, 2015; Moosavi, 2015). In light of the current geopolitical context, conversion to Islam is also often interpreted as a form of national treason. During this workshop, we will approach conversion to Islam from an&#160;ethnic and racial studies&#160;perspective.&#160;We welcome contributions that investigate the way converts navigate the ethno-racial stigma attached to their new religion as well as the strategies they use to face Islamophobia. The objective of the workshop will be to reflect on the relevance of framing converts&#8217; lived experience in terms of identity, discrimination, stigmatization and racism. We also welcome papers that investigate the multiple and hybrid identities resulting from conversion to Islam.Guidelines for SubmissionWe welcome proposals in both French and English.The proposals must include the name and first name of the author, her institution, e-mail address, a title and an abstract (max. 600 words or 3000 characters).Paper proposals must be sent in Word or PDF format to Am&#233;lie Puzenat&#160;amelie.puzenat@uco.fr&#160;and Juliette Galonnier&#160;juliette.galonnier@sciencespo.fr&#160;before August 18th, 2015.Participants will be notified at the beginning of October 2015.The study days will be held at the OSC - Sciences Po Paris&#160;February 15-16 2016Conference OrganizersJuliette Galonnier&#160;is a PhD candidate in Sociology in the joint PhD program between Sciences Po Paris (OSC) and Northwestern University (Chicago). Her dissertation provides a comparative analysis of the experience of converts to Islam in France and the United States. Using in-depth interviewing and ethnography, she investigates how French and American converts navigate the racialization of Islam on the two sides of the Atlantic, thereby highlighting the specificities of each national context.Am&#233;lie Puzenat&#160;owns a PhD degree from the University Paris 7 and is currently Assistant professor in Sociology at the Universit&#233; catholique de l&#8217;Ouest and fellow researcher at the ESO research center. Her dissertation focused on the gender and identity reconfigurations brought about by conversions to Islam in France. Paying special attention to family relations, she investigates converts&#8217; religiosity from the perspective of marital life, generational transmission and schooling.Hamzi Khateb est doctorant en th&#233;orie politique &#224; Sciences Po Paris (CEVIPOF). Sa th&#232;se aborde la question de la responsabilit&#233; morale entre lois coraniques et lois r&#233;publicaines aupr&#232;s des convertis musulmans en France. En se basant sur une &#233;tude longitudinale aupr&#232;s des convertis suivis durant deux ans, il cherche &#224; analyser les modalit&#233;s de leur socialisation religieuse, en s&#8217;appuyant sur la notion de la responsabilit&#233; morale. L&#8217;enjeu est de comprendre comment la responsabilit&#233; se refl&#232;te en tant qu&#8217;objet social compris entre les lois/valeurs /normes musulmanes et les lois/valeurs/normes r&#233;publicaines et fran&#231;aises, et comment ces derni&#232;res prennent forme au travers des actions et des pratiques religieuses des musulmans convertis. Sylvie Taussig est chercheure au CNRS au centre Jean P&#233;pin, UMR 8230, en lettres classiques. Pr&#233;sidente de l'association Ir&#232;ne, groupe d'&#233;tudes sur le religieux, elle s'int&#233;resse &#233;galement &#224; la question des religions et de l'islam en France. 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