A decade after the first law on "conspicuous religious symbols", which was in fact the
Islamic headscarf, the construction of the "Muslim problem" has only prosper Trojan Horse
racism. ---- In 2003, the veil refit a big splash in the debate, in the midst
post-September 11. A discussion of an entire year will lead to the proclamation, March 15,
2004, the law banning conspicuous religious symbols in schools, colleges and public
schools. Since then, it has not stopped: in 2009-2010 (simultaneous during a debate on
national identity and the pension reform) that will ban the niqab debate which will occupy
an entire year. Then the circular prohibiting Chatel veiled mothers accompanying children
to school trips. Recently, it was at university that was proposed to ban it.
Combat Islamophobia?
Why the construction of the "Muslim problem"? Islamophobia is Racism has many uses: it
serves simultaneously to give a bone to the people to distract and divide those who should
be united and uniting those who should be divided. But it also arises in response to
movements of emancipation and anti-racist struggles, and in response to the visibility of
the population of children of immigrants after colonization, the latter occupying more
space than their parents not occupied.
The construction of the "Muslim problem" as to justify all other racist policies: it
justifies the status xenophobia and requirements to control immigration, it justifies for
example not give voting rights to foreigners citing fears drift fundamentalists doorstep.
It justifies the security psychosis and anti-terrorism laws, etc.. Islamophobia also helps
to justify imperialist wars and dehumanize the victims, often Muslim, bombs imperialist
states. These laws and stigma have concrete for those who suffer the consequences
(assault, dismissals, discrimination...) and this is particularly which requires radically
mobilize against.
The division of the social movement
The other purpose of these laws was to divide the anti-racist and feminist movement. While
many progressives are opposed to the law, few are secured and mobilized against. It
remained that fear of playing fundamentalists of "communitarianism", or of religious
alienation. AL considers the veil, as well as the stilettos for example, as a marker of
patriarchal domination. Yet it's hard to see what is on feminist emancipation, when the
girls who would be forced to wear the veil are excluded courses, or what emancipation
there may be referring women in niqab from their four walls. Religious movements more
conservative Muslims, as UOIF, never called to mobilize against this law, nor against
those that followed, and rather tendentiously involved in deterring Muslims to mobilize.
These laws and contempt they express have only encourage inward Community, and submit the
proletarians Muslim men and women, precarious-es by those laws, even more elite and
community employers. Mobilizations against Islamophobia had the merit of offering a
progressive and pluralistic rather than passive mobilizing alternative, counteracting the
withdrawal. These mobilizations are still valid. Today, anti-racist solidarity requires
the construction of a power uniting all victims of racism, not to leave some on the side
of the road.
Nicolas Pasadena (commission antiracist)
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» France, Alternative Libertaire AL #237 - Islamophobia: Ten years of construction of the "Muslim problem" (fr, pt)