In 321, when emperor Constantine decreed that the “day of the sun” should be devoted to rest, Sunday became a day pivot. The French revolutionaries and soviets have attempted to eradicate it from the calendar and practices, the industrial capitalism of the Nineteenth century it is more successful for a few decades, during which it was difficult for the worker to escape the grip of his work. But, at the junction of the Nineteenth and Twentieth centuries, the social struggles eventually impose Sunday rest in almost all industrialized countries.
Even today, the Sunday breaks the routine of the week and is distinguished by its slower pace and its detachment from paid work. We take this day more time to read : in the 1950s, ” number of Sunday newspapers counted in the 300 pages, the New York Times beating all the records with 600 pages and a weight of two pounds ! “remind us of Jean-Yves Boulin and Laurent Lesnard in Battles Sunday.
A temporal marker
The book is part of an observation : the extreme rarity of the work related to the impact of Sunday work on the conditions of life and work of the employees. The associate researcher at the laboratory Irisso and sociologist at Sciences Po, bring social issues to a debate ” often debtor argument of an ideological nature between on the one hand, supporters of the freedom to work and consume without the constraints that are prior to the opening of shops on Sunday, and on the other side the defenders, less numerous, of a time for the sanctification of religious, and especially those who advocate the maintenance of a common time to form a society and meet the family “.
After a first part devoted to the way in which the Sunday, is constituted as a temporal marker and a contemporary history of Sunday in France, ” or…
