Extrait de l’article d’André Adam, « Chronique sociale et culturelle », paru dans l’Annuaire de l’Afrique du Nord, Vol. 3, 1964, p. 176-180.
2. – LA RELIGION
Extrait de l’article d’André Adam, « Chronique sociale et culturelle », paru dans l’Annuaire de l’Afrique du Nord, Vol. 3, 1964, p. 176-180.
2. – LA RELIGION
Entretien de Sadik Jalal al-‘Azm par Abu Fakhr, Journal of Palestine Studies, Vol. 27, No. 2 (Winter, 1998), p. 68-80.

Abu Fakhr: You have stated that one of the errors of the Left was that it neglected the importance of civil society, democracy, human rights, secularism, and so on. At present, many are giving up the mantle of Marxism and enlisting in the ranks of the secularists as though they believed secularism could serve as a shield against religious fundamentalism [salafiyya]. Where do you believe we are headed in the near future?
Article de Sadik Jalal al-‘Azm paru dans Die Welt des Islams, Nr. 1/4 (1988), p. 90-98.

A basic maxim of Marxist socio-political analysis states that similar infrastructural conditions tend to produce similar superstructural phenomena. Some of us who have been in close and protracted contact with the Palestine Liberation Organization (PLO), (particularly with its political militants, higher cadres and more outspoken ideologues), certainly have sensed something of the importance of this maxim, not as an abstract principle but as a concretely lived series of organically developing situations, ideas and experiences. I am referring, here, to the Palestinian comparisons drawn between the modern Jewish and Palestinian diasporas and the superstructural (particularly political) phenomena generated by them.
Article d’Arno Schmitt paru dans Public Culture, Vol. 15, No 3, Fall 2003, p. 587-591.

Joseph Massad’s article “Re-Orienting Desire: The Gay International and the Arab World” (Public Culture 14 [spring 2002]: 361–85) is a strange concoction. Although ostensibly against the Gay International (GI) and its view that always and everywhere there are gays waiting to be freed by U.S. organizations, Massad attacks scholars who oppose this assumption. To justify his attacks he distorts our writings.
Article d’Adolph Reed, Jr. paru dans Endarch. A Journal of Theory, Issue 1, Fall 1974, p. 21-39

Article de Vivek Chibber paru dans Socialist Register, Vol. 50, 2014, p. 63-79.

After a long, seemingly interminable hiatus, we appear to be witnessing the re-emergence of a global resistance to capitalism, at least in its neoliberal guise. It has been more than four decades since anti-capitalist movements exploded with such force on a global scale. To be sure, there were tremors every now and then, brief episodes that temporarily derailed the neoliberal project as it swept the globe. But not like that which we have witnessed in Europe, the Middle East and the Americas over the past two years. How far they will develop, how deep will be their impact, it is still impossible to predict. But they have already changed the complexion of left discourse. Suddenly, the issue of capital and class is back on the agenda, not as an abstract or theoretical discussion, but as an urgent political question.
Article de Sadik Jalal al-‘Azm paru dans Khamsin. Journal of Revolutionary Socialists of the Middle East, 8, 1981, p. 5-26

PART I. ORIENTALISM
In his sharply debated book, (1) Edward Said introduces us to the subject of ‘Orientalism’ through a broadly historical perspective which situates Europe’s interest in the Orient within the context of the general historical expansion of modern bourgeois Europe outside its traditional confines and at the expense of the rest of the world in the form of its subjugation, pillage, and exploitation. In this sense Orientalism may be seen as a complex and growing phenomenon deriving from the overall historical trend of modern European expansion and involving: a whole set of progressively expanding institutions, a created and cumulative body of theory and practice, a suitable ideological superstructure with an apparatus of complicated assumptions, beliefs, images, literary productions, and rationalisations (not to mention the underlying foundation of commercial, economic and strategic vital interests). I shall call this phenomenon Institutional Orientalism.
Article d’Assef Bayat paru dans Alif. Journal of Comparative Poetics, n° 10, 1990, p. 19-41

[1]
Many have described Ali Shariati as the « ideologue » or the « architect » of the Iranian Revolution of 1979 (1). He has been represented as both an intellectual, who from a radical Islamic viewpoint, offered a vigorous critique of Marxism and other « Western fallacies » (2), and as a reformationist Islamic writer who was simultaneously « influenced by Marxist social ideas » (3).
There is little disagreement on Shariati’s role in transforming and refining the ideological perspective of millions of the literate Iranian youth. Shariati provided his audience with a firm and rigorous ideological means, by re-interpreting Islam through « scientific » concepts employed by the modern social sciences, an interpretation which the traditional Islamic clergy were incapable of formulating.
Extrait de l’article d’Achille Mbembé, « À propos des écritures africaines de soi », Politique africaine, n° 77 , 2000, p. 26-29

Parallèlement à ce courant qui cherche à fonder une politique de l’africanité en s’aidant des catégories de l’économie politique marxiste et en scandant l’histoire sur le mode ternaire de l’esclavage, de la colonisation et de l’apartheid, s’est développée une configuration rhétorique dont la thématique centrale est l’identité culturelle. Ce courant s’appuie, avons-nous dit, sur trois béquilles: la race, la géographie et la tradition.
Extraits d’un article paru dans Socialisme ou Barbarie, n° 28, Volume V (11e année), Juillet-Août 1959, p. 35-38

Fanatisme et superstition
Même pour le fanatisme, la superstition, j’ai vu que c’était autorisé, agréé par le gouvernement français en Algérie. J’ai vu, square Nelson, des femmes qui allaient là, soi-disant que c’était des sorciers – des conneries, quoi. Mais c’était agréé par le gouvernement. Il y avait des négresses là, qui tuaient des poulets, prenaient les entrailles et tout ce qui s’ensuit. Soi-disant que l’eau de mer de cet endroit était bénie par le sorcier et les femmes allaient se laver là-dedans. Il y avait donc des femmes qui se foutaient à poil pour se laver là et simplement il y avait une autre femme qui les cachait avec un petit bout de voile de rien du tout. Un jour j’étais avec les copains et j’avais vu ça. D’ailleurs les copains et moi on avait commencé à rouspéter parce qu’il y avait des pêcheurs, là. Ils donnaient des bons coups d’œil. Enfin, ils se régalaient. Alors nous, on a commencé à incendier cette femme et les femmes qui faisaient brûler de l’encens et tout le bataclan. Eh bien! mon vieux, il fallait qu’on courre, parce que les flics ils sont venus ; ils nous ont fait courir. C’était autorisé par le gouvernement.
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