{"id":53,"date":"2011-03-02T12:16:02","date_gmt":"2011-03-02T16:16:02","guid":{"rendered":"http:\/\/understandingsecularism.wp.trincoll.edu\/2011\/03\/02\/laicite-and-secular-attitudes-in-france\/"},"modified":"2011-10-12T13:46:25","modified_gmt":"2011-10-12T17:46:25","slug":"laicite-and-secular-attitudes-in-france","status":"publish","type":"post","link":"https:\/\/commons.trincoll.edu\/understandingsecularism\/2011\/03\/02\/laicite-and-secular-attitudes-in-france\/","title":{"rendered":"La\u00efcit\u00e9 and Secular Attitudes in France"},"content":{"rendered":"

by Nathalie Caron, Ma\u00eetre de conf\u00e9rence(associate professor) in American Civilization in the Department of English and American Studies at the Universit\u00e9 de Paris 10-Nanterre<\/p>\n

The American notion of \u201cbeing secular\u201d has no easy translation in the French language and context. Part of the difficulty stems from the ambivalence of the use of the term secular in the United States. Under the influence of politics and culture wars, the words \u201csecular,\u201d \u201csecularist,\u201d and \u201csecularism\u201d are undergoing a semantic shift that tends to narrow and polemicize their meanings. The situation has lately been exacerbated, possibly by the tragedy of 9\/11, undoubtedly by the so-called \u201creligion gap\u201d that determined voting patterns in the 2004 elections, as\u00a0well as by recent controversies over the nature of American identity in a changing social and political environment.<\/p>\n

La\u00efcit\u00e9 and Secular Attitudes in France<\/a> <\/embed><\/object><\/p>\n","protected":false},"excerpt":{"rendered":"

by Nathalie Caron, Ma\u00eetre de conf\u00e9rence(associate professor) in American Civilization in the Department of English and American Studies at the Universit\u00e9 de Paris 10-Nanterre The American notion of \u201cbeing secular\u201d has no easy translation in the French language and context. … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":21,"featured_media":628,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[19,20,28,31,33],"tags":[54,63],"_links":{"self":[{"href":"https:\/\/commons.trincoll.edu\/understandingsecularism\/wp-json\/wp\/v2\/posts\/53"}],"collection":[{"href":"https:\/\/commons.trincoll.edu\/understandingsecularism\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/commons.trincoll.edu\/understandingsecularism\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/commons.trincoll.edu\/understandingsecularism\/wp-json\/wp\/v2\/users\/21"}],"replies":[{"embeddable":true,"href":"https:\/\/commons.trincoll.edu\/understandingsecularism\/wp-json\/wp\/v2\/comments?post=53"}],"version-history":[{"count":3,"href":"https:\/\/commons.trincoll.edu\/understandingsecularism\/wp-json\/wp\/v2\/posts\/53\/revisions"}],"predecessor-version":[{"id":1246,"href":"https:\/\/commons.trincoll.edu\/understandingsecularism\/wp-json\/wp\/v2\/posts\/53\/revisions\/1246"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/commons.trincoll.edu\/understandingsecularism\/wp-json\/wp\/v2\/media\/628"}],"wp:attachment":[{"href":"https:\/\/commons.trincoll.edu\/understandingsecularism\/wp-json\/wp\/v2\/media?parent=53"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/commons.trincoll.edu\/understandingsecularism\/wp-json\/wp\/v2\/categories?post=53"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/commons.trincoll.edu\/understandingsecularism\/wp-json\/wp\/v2\/tags?post=53"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}