Where Do the Hijab and the Kippah Belong? On Being Publicly Jewish or Muslim in Post-<Emphasis Type="Italic">Hebdo</Emphasis> France

To date, scholars have rarely talked about contemporary antisemitism and Islamophobia in France as part of a single story. When they have, it has typically been as part of a framework for analyzing racism that is essentially competitive: some depict Islamophobia as less a real problem than a frequent excuse to ignore antisemitism; others minimize antisemitism as an unfortunate but marginal phenomenon by comparison with the pervasive nature of anti-Muslim racism in French society. This article argues that the two are inseparable, and it focuses on a hitherto overlooked set of connections: in the era since the attacks on Charlie Hebdo and Hyper Cacher in January 2015, at key flash points that question Muslim belonging in France, the position of Jews has repeatedly been invoked in ambiguous, contradictory ways. Participants in these public debates have sometimes forcefully maintained that Jews are unlike Muslims, since they have long been fully integrated French citizens. At other moments, these discussions have raised the specter of Jewish ethnic and religious difference. By emphasizing Jewish particularity, such debates evoke, perforce, the past twenty-five years of controversies about the allegedly problematic attire, food, and beliefs of France’s Muslims. The article focuses on several key moments, from the speech of Prime Minister Manuel Valls before the French parliament in the wake of the Charlie Hebdo and Hyper Cacher attacks, to the kippah and burkini affairs of 2016, to the provocative comments of candidates in the 2017 presidential elections concerning Muslim and Jewish religious and ethnic markers of difference.     

Eudaimonic conceptions of well-being, meaning in life, and self-reported well-being: Initial test of a mediational model

The current study examined relationships between eudaimonic dimensions of individual conceptions of well-being (e.g., self-development, contribution), meaning in life, and self-reported well-being, and whether meaning in life mediates associations between eudaimonic conception dimensions and well-being. A sample of 275 adult volunteers completed several instruments assessing the above constructs. Results from structural equation modeling (SEM) indicated that eudaimonic conception dimensions were positively associated with both meaning in life and well-being. Further, the relationship between eudaimonic conception dimensions and self-reported well-being was found to be partially mediated by meaning in life. The findings of the current study thus suggest that the experience of meaning in life is one route through which eudaimonic conception of well-being dimensions are associated with self-reported well-being.     

Some Implications of Believing That Happiness Involves the Absence of Pain: Negative Hedonic Beliefs Exacerbate the Effects of Stress on Well-Being

One common belief about happiness, espoused to varying degrees by both researchers and laypeople alike, is that happiness involves a lack of negative hedonic experiences. In the current investigation, we examine whether individual differences in endorsement of this belief, termed negative hedonic belief, moderate the effects of stress on happiness and several indicators of well-being. It was predicted that because stress involves the experience of negative hedonic states, increased stress would be more robustly associated with decreased happiness and well-being among those endorsing negative hedonic beliefs. Results from three studies utilizing both retrospective and prospective research designs generally support this prediction and suggest that endorsing the belief that happiness involves a lack of negative hedonic experiences is associated with more negative outcomes in response to the experience of heightened life stress.     

“The Sleeping Army”: Necropolitics and the Collateral Consequences of Being a Sex Offender

The current study examines responses from 188 registered sex offenders to assess the impact of collateral consequences and situate such experiences within a framework of necropolitics. Two research questions are addressed: How can the experience of collateral consequences be explained through necropolitics; and, do sex offenders use necropolitics in resistive efforts? Results demonstrate that exclusion from social and political institutions results in a “death in life” for sex offenders. Last, this article discusses an alternative lens for conceptualizing policy initiatives towards sex offenders by juxtaposing Luckmann’s “life-worlds” with Mbembe’s “death worlds.”