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BACKGROUND: If in the past the relationship between caregiver and patient was paternalistic based on the principle of protection, the advent of health democracy has made this relationship evolve to build it on the principles of equality and autonomy for the patient. However, this practice leaves something to be desired, given the forms of inequality in access to information that mark the relationship between caregiver and cancer patient. MATERIALS AND METHODS: The objective of this qualitative study is to present a sociological view of the process of shaping inequalities in access to information and its determinants. The study took place in the medical prefecture of Meknes, with a target population consisting of cancer patients treated in public and private health establishments. A qualitative content analysis approach using semi-structured interviews was employed. RESULT: A diversity of attitudes of the cancer patient with regard to the information, depending on whether the patient is strongly or weakly involved by the health professional in his or her illness or in the care he or she receives. In this case: a) active patient better informed; b) passive patient more or less informed; c) patient in denial who refuses to be informed. CONCLUSION: It seems that the issue of inequality of access to information is not a topical one, and yet it is given little consideration in the policies of the Ministry of Health, particularly in the fight against cancer in Morocco.

Individual vs. /collective, public vs. /privet and subjective vs./objective bipolarity are still the predominant bipolarities in sociology of religion and particularly in sociology of Islam. Our different inquires of beliefs and religious practices in Morocco and France show that the tensions between theses poles are more acute in Islam than others Europeans religions. As far as the first bipolarities are concerned, Islam is considered as din wa dunya, din wa dawla (\"religion on world\", \"religion and state \"). This conception is not only a theological abstraction: it has also practical effects on the beings of large numbers of Muslims. In fact, due to the secularisation and globalization processes of modernity this question concerns the Islamic elite Muslim as well as the simple believer. The subjective / objective bipolarity allows recognizing differences and distortions between subjective and objective identity as well as between religious belonging and religious practice. Such distinctions and distortions may be characteristic for an individual sense of Islamic identity.

«Les modèles alimentaires sont des ensembles sociotechniques et symboliques qui articulent un groupe humain à son milieu, fondent son identité et assurent la mise en place du processus de différenciation sociale interne. Ils sont un corps de connaissances technologiques assuré de génération en génération permettant de sélectionner des ressources dans un espace naturel, de les préparer pour en faire des aliments puis des plats et de les consommer. Mais ils sont en même temps des systèmes de codes symboliques qui mettent en scène les valeurs d'un groupe humain participant à la construction des identités culturelles et aux processus de personnalisation » (Poulain, 2002).