The article proposes to compare perceptions and experiences of Muslims in Finland and in the Quebec province of Canada. Multiculturalism is conceived here as a Foucauldian technology of power. Analyzing two Muslim discussion forums, we argue that these digital versions of Foucault's technologies of the self can reflect and challenge politics of multiculturalism and the notion of integration. Even though the data do not allow generalizations, the discussion forums reveal strategies that guide Muslims towards a 'better and correctly practiced Islam', helping them to strip everyday life of what they consider to disturbing their religious obligations.
Tous droits réservés © Théologiques, 2019Ce document est protégé par la loi sur le droit d'auteur. L'utilisation des services d'Érudit (y compris la reproduction) est assujettie à sa politique d'utilisation que vous pouvez consulter en ligne. https://apropos.erudit.org/fr/usagers/politique-dutilisation/ Cet article est diffusé et préservé par Érudit.Érudit est un consortium interuniversitaire sans but lucratif composé de l
The specific topics on which Coco elicits her interviewees' reactions are reality, selfidentity, truth and experience. She also develops a framework for exploring gender relations in the Church; it has four dimensions: relations of power, production, emotions and symbols. In describing these relations she focuses on participants' movements of body, feelings and emotions, perceptions, dispositions, and motivations and volitions.After devoting a chapter to each of the three groups of SMSs, structured according to the four dimensions of gender relations, Coco discusses the broad structural features that perpetuate Catholic subordinate-dominant relations. With reference to the traditional concept of the Church as the bride of Christ, she contends that ''the Church, meaning the very large proportion of Catholics, is in fact a bridal spouse, and . . . Catholics perform the feminized housework that keeps the household functioning'' (190). Although the ecclesiastical authorities like to call their organization ''Mother Church,'' Coco contends that ''Father Church'' would be a more accurate term, since men run the show.Coco is not hopeful that the Australian Church can meet the needs of the Catholics represented by her interviewees: ''Australian Catholics' resistance is treated as the action of deviants, those whose faith is weak, those who are feminist, or those who have sold out to media sensationalism, secular values and 'individualism''' (212). The four topics she investigated -reality, identity, truth and experience -are understood to be basically unchangeable in official Catholic ideology. She sees no evidence that Catholic ''hegemonic masculinity'' is really moving towards equality among adults.Although specific to Australia, Coco's findings and conclusions are applicable to North America and Europe, where conflicted Catholics have either left the Church or remain while rejecting many of its official teachings. Members of both groups will find this book helpful for understanding their own predicaments, and students of contemporary Catholicism and sociology of religion will be interested in Coco's theoretical framework.
Tous droits réservés © Théologiques, 2014Ce document est protégé par la loi sur le droit d'auteur. L'utilisation des services d'Érudit (y compris la reproduction) est assujettie à sa politique d'utilisation que vous pouvez consulter en ligne.https://apropos.erudit.org/fr/usagers/politique-dutilisation/ Cet article est diffusé et préservé par Érudit.
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