Enseigner l’histoire des mondes arabes et musulmans dans l’école française
How are the history and current events of the Arab and Muslim worlds taught in French secondary schools (collège and lycée) today? This is the question that this book seeks to answer, based on a questionnaire survey and interviews with history teachers in the Aix-Marseille region. Launched in 2017 i...
I tiakina i:
| Kaituhi matua: | |
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| Hōputu: | Online |
| Reo: | Wīwī |
| I whakaputaina: |
Institut de recherches et d’études sur les mondes arabes et musulmans
2026
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| Ngā marau: | |
| Urunga tuihono: | https://directory.doabooks.org/handle/20.500.12854/172514 |
| Ngā Tūtohu: |
Kāore He Tūtohu, Me noho koe te mea tuatahi ki te tūtohu i tēnei pūkete!
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| Whakarāpopototanga: | How are the history and current events of the Arab and Muslim worlds taught in French secondary schools (collège and lycée) today? This is the question that this book seeks to answer, based on a questionnaire survey and interviews with history teachers in the Aix-Marseille region. Launched in 2017 in the aftermath of the terrorist attacks in France, the survey challenges the media-political doxa of teachers anxious about having to deal with “sensitive issues” such as Islam, the history of the Arab world, and the colonial and post-colonial conflicts in which France was involved. Conversely, it seems to point to a tendency among teachers to “trivialise” these issues by integrating them into a “school fabrication of history” that is at the heart of their daily work. However, the survey suggest that secondary school teachers experience this contradiction differently, depending on how they perceive their duty: many are aware of the social (particularly political and media) construction of a “Muslim problem” in France over the last decades, which has led to stigmatisation and that needs to be deconstructed; but they are also concerned, when faced with groups of students whom they perceive and categorise spontaneously (“Muslim students”, “Arabs”, “immigrants”, “descendants of Harkis”, etc.), to neutralise as much as possible any identification other than that of a national identity. |
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