FIGAROVOX/TRIBUNE – Pap Ndiaye confirmed on September 30 an increase in reports of attacks on secularism in schools. For the sociologist, the development of religion and its sometimes conflicting manifestations is part of a broader framework.
Tarik Yildiz is a sociologist and essayist, author of anti-white racism. Do not talk about it, a denial of reality in 2010 and From the fatigue of being oneself to ready-to-believe. Fighting crime to combat Islamist radicalism in 2020 at Éditions du Puits de Roulle.
Not a week without controversy over the resurgence of religion in France. The latest concerns attacks on secularism within the school system, the Minister of National Education confirming a increase in reporting last September 30. Beyond the dynamics specific to religious manifestations linked to Islam, it seems necessary to contextualize these developments in a more global framework. “Open a school, you will close a church/mosque/synagogue”: this other version of the sentence attributed to Victor Hugo illustrates a traditional conviction of the social sciences. the “disenchantment of the world” mentioned by Max Weber at the beginning of the 20th century seemed to lead inevitably to the obliteration of religion in favor of science. Auguste Comte thus contrasted the theological age of ancient societies with the positive age of modern societies.
Everyone asks themselves the question of knowing “who they are” with even more force when society no longer assigns a predefined role. The shoemaker’s son is no longer the one who will necessarily become a shoemaker himself.
Tarik Yildiz
The facts have come to contradict the theory: modernity has not eluded religion. Conversely, many religious movements have developed on all continents: in America, Africa, Asia, but also in Europe – in a more individual way – with new forms of spirituality, sometimes to the detriment of traditional religious institutions. . Even in so-called developed societies, the religious word has gained importance, as demonstrated by the assumed references of Giorgia Meloni in Italy. Religion is sometimes transformed, each constructing it by incorporating different elements from various traditions. the “tinkering with beliefs” evoked by Danièle-Hervieu Léger affects modern cities more than disadvantaged areas, which contradicts even more the theory of “natural disenchantment”, according to which rationality is supposed to take precedence over the spiritual.
Religion is reappearing today to fill an “identity” void. Everyone asks themselves the question of “who they are” even more forcefully when society no longer assigns a predefined role. The shoemaker’s son is no longer the one who will necessarily become a shoemaker himself, the children of peasants are no longer automatically future peasants. My place is no longer established, I have to build myself, make choices that will determine me in relation to others. Ransom of freedom, an anguish develops in all areas of existence not only to know who I am, but also who I would like to be.
“Filling the mentioned “void” means enforcing clear rules while transmitting a classic and demanding culture to get the best out of young citizens under construction.”
Tarik Yildiz
“Being at peace with yourself” means building a “narrative identity”, conceptualized by Paul Ricœur. The multiple choices, made necessary by the assertion of individual freedom, generate even more contradictions in everyone. The need to rebuild an inner link, making us coherent despite internal tensions, is even stronger in order to “adhere to oneself”. But how to achieve it? For some, religion offers a ready-to-believe, a system of global meaning that delivers from this daily anxiety providing answers at all levels. Religions – and a form of Islam in particular – carry emotion and reference to soothe the weight of the times, to respond to the difficulty of being oneself and to consider oneself as a coherent being.
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The development of religion and its sometimes conflicting manifestations obviously cannot be reduced to this evolution. Other mechanisms related to family structures, socio-economic conditions, religious dogma itself and the evolution of the perception of the concept of secularism among the youngest, are all explanatory factors to be taken into consideration. Nevertheless, the answer to this challenge lies in part in taking into account the question of identity. Contrary to popular belief, the difficulties of certain populations, sometimes expressed by identity-religious claims, are not explained by a conflict “between two cultures”, but rather by the absence of culture in the most common sense of the term. . Filling the mentioned “void” means enforcing clear rules while transmitting a classic and demanding culture to get the best out of young citizens in construction.
Tarik Yildiz: “Religion is reappearing today to fill an identity void”