“…They dealt with the questions of the transmission, inheritance and production of Islamic discourse within populations ranging from the Islamic elites from Muslim countries that were influential within France in the 1990s and 2000s, to re-Islamized youth invested in the renewal of Islamic modes of mobilization through culture, art, music, literature… (Amghar 2006, Boubakeur 2007, Göle 2002 Though research about Islam in France today still tends to be somewhat entangled in the debate about integration, nonetheless, many studies already initiated by anthropologists by the end of the 1990s, have opened the way to learning about Islam as it is experienced. These studies call for an approach to Islam in terms of social practices, ritual practices and how places of worship are organized (Geisser 2001, Bava 2002, Kuczynski 2002, the conditions in which halal meat is produced, how the al-'Aid al-Kebir festival is organized in French urban space (Bonte et al 1998 and, the meaning believers invest in their religious practices (Saint-Blancat 1997) and the links between economic networks and religion (Bava 2003). What motivates these researchers is no longer an approach in terms of integration, but the objective of actual knowledge of migrants' Islam, through knowledge of elements of continuity between the migrants' countries of origin and those they migrate to.…”