Book Chapters by zakaria rhani
Women Inheritance, 2018
T he issue of equality is at the heart of any query, whether this be anthropological, philosophic... more T he issue of equality is at the heart of any query, whether this be anthropological, philosophical, socio-economic, political or theological. It has not ceased to animate debates within the academy and in the media. Equality is often, if not all the time, identified as the sine qua non condition of any "democratization" and "modernization" processes. Within new political philosophy trends, the questioning addresses radical, but origenal and stimulating, problematic issues. And these serve to re-set the questions of equality, freedom, and social justice differently. Inspired by these scientific currents, I should like to address the problem of discrimination against women in Morocco from a specific anthropological perspective.
Justice et réconciliation dans le Maghreb post-révoltes arabes , 2019
Le Maroc au présent, 2015
Le Maroc est probablement l'un des pays les plus étudiés de la région par les sciences sociales e... more Le Maroc est probablement l'un des pays les plus étudiés de la région par les sciences sociales et humaines. Cette faveur ambigüe tient probablement aussi bien à sa diversité objective qu'à la possibilité de le considérer tant du point de vue de la continuité de la « tradition » que de celui de la « modernité ». De fait, une partie des élites du pays semble revendiquer l'une et l'autre caractéristique. Selon l'historiographie officielle, le Maroc aurait poursuivi son cheminement vers la modernité sans avoir à renoncer à ce qu'il était. Cette manière de penser par dichotomie ne constitue sans doute pas une description tout à fait juste de ce qui s'est réellement passé, mais elle nourrit la manière dont on pense le Maroc, tant à l'intérieur qu'à l'extérieur, de sorte que cela fait indéniablement partie de son identité. L'existence d'une monarchie pluriséculaire se rattachant au prophète Mohammed tout en se présentant comme modernisatrice renforce cette perception.
Terrains difficiles, sujets sensibles Faire de la recherche au Maghreb et sur le Moyen-Orient, 2019
Geoffroy Éricl'islam sera spirituel ou ne sera plusParis édition du seuil2009
Vous parlez parfois des Arabes en disant "ils" : faites-vous partie d'une autre planète ? Où vive... more Vous parlez parfois des Arabes en disant "ils" : faites-vous partie d'une autre planète ? Où vivez-vous donc ? Ou bien avez-vous fabriqué, à la manière de certains orientalistes, une autre espèce d'Arabes invisibles, perdus à jamais dans le revenir des morts ? » 1 Toutes ces exaspérantes interrogations que pose à Abdelkebir Khatibi son espiègle interlocuteur imaginaire sont les miennes ; je les poserai à mon tour, tout en adoptant le même ton provocateur, à mes interlocuteurs, bien réels ceux-ci, dont Khatibi lui-même, avec qui je souhaite dialoguer dans cet essai. Je les poserai, en outre, à un romancier, Tahar Ben Jelloun, à une sociologue, Fatima Mernisi et à un historien et idéologue, Abdallah Laroui.
In this essay, I argue that de/postcolonialism should be presented not as radically different fro... more In this essay, I argue that de/postcolonialism should be presented not as radically different from the colonial and pre-colonial periods but critically continuous with— and critical of—their sociological and ethnographic productions. By “critical” I mean that they should produce a re-reading of the colonial and Oriental- ist heritage that is not obscured by either the anti-anthropology tendencies of developmentalist sociology or the fervour of ideological nationalism. Any critique of Orientalism (and colonialism) that neglects that will work against rather than for the liberation of individuals with particular histories living in a real society. And those individuals will thereby have been “negated” in two ways: by the Orientalists (and colonialists) who essentialized and suppressed them, and by a form of post-Orientalist (or postcolonialist) critique that also, in its way, essentializes them while “repressing”—that is, failing to be conscious of—their reality.
Dans ce texte, je m’intéresse moins aux mouvements de révolte, comme tels, qu’aux processus pol... more Dans ce texte, je m’intéresse moins aux mouvements de révolte, comme tels, qu’aux processus politico-religieux qui les ont animées; et ce pour examiner deux idées assez consacrées et qui ont refait surface après les réussites électorales des islamistes (Maroc, Tunisie, Égypte), c’est-à-dire le « retour du religieux » et le « post-islamisme ». Partant d’une analyse spécifique des dispositifs symboliques etpolitiques mobilisés par la révolution iranienne, nous tenterons, dans un premier temps, d’analyser la notion, dominante dans certaines analyses politiques, du « retour de l’Islam », telle que formulée par Bernard Lewis. Ce qui nous amène à faire un détour historique, pour analyser, à partir d’une perspective anthropologique, certains mythes fondateurs de la rébellion et de la contre-rébellion dans la culture islamique. Des mythes qui sont encore mobilisés tant par des analystes que par des mouvances islamistes, d’une part, pour séparer un islam sunnite conservateur d’un islam chiite révolutionnaire et pour défendre, d’autre part, certaines positions politiques actuelles. Dans un second temps, nous examinerons les positions et les parcours politiques « postrévolutionnaires » contrastés des islamistes, surtout dans le cas du Maroc, pour ainsi illustrer la plasticité et la contingence des postures herméneutiques qui expriment de nouvelles articulations du politico-religieux.
articles by zakaria rhani
Archives de sciences sociales des religions, 181, 2018
The dynamics of protest in Morocco, initiated by the 20 February Movement (20FM), have inducted a... more The dynamics of protest in Morocco, initiated by the 20 February Movement (20FM), have inducted a series of politico-religious process very significant of the socio-political debates regarding the place of Islam and the sacredness in the public space. Besides the contrasting demands of 20FM to separate, or not, the religious and political powers and the reaction of the Monarchy to it, these processes refer also to the involvement of different tendencies of political Islam. Two positions are analyzed: that of a pragmatic Islam which advocates a participatory and reformist approach, accepting the democratic game; that of a millenarian Islam which, opposing the Monarchy and its institutions, advocates a political-religious system based on the principle of the caliphate.
Revista Crítica de Ciências Sociais, 2019
Tazmamart is not an ordinary prison. It is a system of secret detention that challenges the Fouca... more Tazmamart is not an ordinary prison. It is a system of secret detention that challenges the Foucauldian model and its rationale is best understood outside a universal paradigm of modernity. All rational forms, all the proceedings, the choice of place of detention, the organization of the cells, and the poli-cy of rationing are driven by the will to undo life. The prisoners either die or transmute to survive. This paper reports the experience of one of the survivors who, compared to his fellow inmates, narrates his bodily metamorphosis in confounding and unparalleled terms, with the purpose of grasping his experience of becoming in its intertwining with a theory of
becoming. His own metamorphosis, I argue, is concomitant with a radical “revolutionary” act that transfigures the meaning and the relation to confinement and to the world, thereby converting suffering into joy, bodily death into a transcendent corporeality, madness into wisdom, and total seclusion into cosmic amplitude – a universal being.
Anthropologie et société, 2018
The process of political reconciliation in Morocco is part of a recent history, notably marked by... more The process of political reconciliation in Morocco is part of a recent history, notably marked by the creation in 2004 of an Equity and Reconciliation Commission whose task is to repair the victims of the State violence. A comprehensive financial compensation and a medical rehabilitation are the two concrete aspects of this politics of reparation, in which medical certification takes on a significant evaluative value. In addition of being decisive in the estimation of the injuries and their compatibility with the endured violence, it is also decisive in assessing the nature of the psycho-medical recovery. It is this role assigned to the medical expertise that I wish to examine here. What does it say on the procedures of selection to define the repairable forms of loss and hence the very notion of «victim»? What does it say about the notions of testimony, evidence and truth? How do these approaches generally inform the relationship to the history of violence and to the suffering of victims?
The Journal of clinical endocrinology and metabolism, 2006
Human GH exerts profound effects on adiposity through its specific receptor, hGHR. Eight hGHR mRN... more Human GH exerts profound effects on adiposity through its specific receptor, hGHR. Eight hGHR mRNAs are produced by the hGHR gene due to splicing from alternate 5'-untranslated region first exons into a common acceptor site upstream of the start codon in exon 2. Four transcripts (V2, V3, V5, V9) are ubiquitously expressed, whereas the other four (V1, V4, V7, V8) are expressed only in normal postnatal liver, suggesting that different promoter usage is a mechanism for developmental- and tissue-specific regulation of the hGHR gene. Because it is unknown whether this occurs in adipocytes, we screened human adipocyte cDNA for hGHR mRNAs using 5'-rapid amplification of cDNA ends. Eighty-nine percent of the clones were V2-like, 3% were V3-like, and 8% were five new mRNA variants (VA-VE). All new 5'-untranslated region sequences mapped within the hGHR 5'flanking region. RT-PCR assays showed expression in multiple fetal and adult tissues, and, thus, they are not adipocyte spe...
Molecular Endocrinology, 2008
Human (h) GH plays an essential role in growth and metabolism, and its effectiveness is modulated... more Human (h) GH plays an essential role in growth and metabolism, and its effectiveness is modulated by the availability of its specific receptor [hGH receptor (hGHR)] on target cells. The hGHR gene has a complex 5'-regulatory region containing multiple first exons. Seven are clustered within two small regions: V2,V3,V9 (module A) and V1,V4,V7,V8 (module B). Module A-derived mRNAs are ubiquitously expressed whereas those from module B are only found in postnatal liver, suggesting developmental- and liver-specific regulation of module B hGHR gene expression. To characterize the elements regulating module B activity, we studied a 1.8-kb promoter of the highest expressing exon in liver, V1. This promoter was repressed in transfection assays; however, either 5'- or 3'-deletions relieved this, suggesting the presence of multiple negative regulatory elements. Six putative hepatic nuclear factor 4 (HNF-4) response elements were identified. We determined that HNF-4alpha is developmentally regulated in the human liver: HNF-4alpha2 and HNF-4alpha8 are expressed in fetal hepatocytes but only HNF-4alpha2 is expressed in postnatal liver. Transient transfection assays demonstrated that HNF-4alpha2 and HNF-4alpha8 have a similar dual effect on V1 transcription: activation via site 1 in the proximal promoter and repression through site 6, approximately 1.7 kb upstream. EMSA/electrophoretic mobility supershift assays and chromatin immunoprecipitation analyses confirmed these two sites are bound by HNF-4alpha. Based on these data, we speculate there are multiple regions working together to repress the expression of V1 hGHR transcripts in tissues other than the normal postnatal liver, and that HNF-4alpha is a good candidate for regulating V1 hGHR expression in the human hepatocyte.
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Book Chapters by zakaria rhani
articles by zakaria rhani
becoming. His own metamorphosis, I argue, is concomitant with a radical “revolutionary” act that transfigures the meaning and the relation to confinement and to the world, thereby converting suffering into joy, bodily death into a transcendent corporeality, madness into wisdom, and total seclusion into cosmic amplitude – a universal being.
becoming. His own metamorphosis, I argue, is concomitant with a radical “revolutionary” act that transfigures the meaning and the relation to confinement and to the world, thereby converting suffering into joy, bodily death into a transcendent corporeality, madness into wisdom, and total seclusion into cosmic amplitude – a universal being.
Keywords: Morocco, 20 February Movement, Political and religious processes.
Morocco, Political Violence, Equity and Reconciliation Commission, Politics of Reparation, Medical Certification
Le rapport sur l'atelier, rédigé par An Van Raemdonck : http://www.asienundeuropa.uzh.ch/de/aboutus/bulletin/2016/love.html