Bowen asks not the usual question--how well are Muslims integrating in France?--but, rather, how do French Muslims think about Islam? In particular, Bowen examines how French Muslims are fashioning new Islamic institutions and developing new ways of reasoning and teaching. He looks at some of the quite distinct ways in which mosques have connected with broader social and political forces, how Islamic educational entrepreneurs have fashioned niches for new forms of schooling, and how major Islamic public actors have set out a specifically French approach to religious norms. --from publisher description.
GQ: Best of Modern Middle Eastern Literature This engaging memoir provides a vivid account of a childhood under French colonization and a life dedicated to fighting for the freedom and dignity of the Algerian people. The son of a butcher and the youngest of six siblings, Mokhtar Mokhtefi was born in 1935 and grew up in a village de colonisation roughly one hundred kilometers south of the capital of Algiers. Thanks to the efforts of a supportive teacher, he became the only child in the family to progress to high school, attending a French lycée that deepened his belief in the need for independence. In 1957, at age twenty-two, he joined the National Liberation Army (ALN), the armed wing of the National Liberation Front (FLN), which had been waging war against France since 1954. After completing rigorous training in radio transmissions at a military base in Morocco, he went on to become an officer in the infamous Ministère de l’Armement et des Liaisons Générales (MALG), the precursor of post-independence Algeria’s Military Security (SM). Mokhtefi’s powerful memoir bears witness to the extraordinary men and women who fought for Algerian independence against a colonial regime that viewed non-Europeans as fundamentally inferior, designating them not as French citizens, but as “French Muslims.” He presents a nuanced, intelligent, and deeply personal perspective on Algeria’s transition to independent statehood, with all its inherent opportunities and pitfalls.
With the largest Muslim population in Western Europe, France has faced a number of critiques in its attempts to assimilate Muslims into an ostensibly secular (but predominantly Catholic) state and society. This book challenges traditional analyses that emphasise the conflict between Muslims and the French state and broader French society, by exploring the intersection of Muslim faith with other identities, as well as the central roles of Muslims in French civil society, politics and the media. The tensions created by attacks on French soil by Islamic State have contributed to growing acceptance of the Islamophobic discourse of Marine Le Pen and her far-right Front National party, and debates about issues such as headscarves and burkinis have garnered worldwide attention. Downing addresses these issues from a new angle, eschewing the traditional us-and-them narrative and offering a more nuanced account based on people’s actual lived experiences. French Muslims in Perspective will be of interest to students and scholars across sociology, politics, international relations, cultural studies, European Studies and French studies, as well as policy makers and practitioners involved in immigration, education, and media.
A groundbreaking study of the role of Muslims in eighteenth‑century France “This elegant, braided history of Muslims and French citizenship is urgently needed. It will be a ‘must read’ for students of the French Revolution and anyone interested in modern France.”— Carla Hesse, University of California, Berkeley From the beginning, French revolutionaries imagined their transformation as a universal one that must include Muslims, Europe’s most immediate neighbors. They believed in a world in which Muslims could and would be French citizens, but they disagreed violently about how to implement their visions of universalism and accommodate religious and social difference. Muslims, too, saw an opportunity, particularly as European powers turned against the new French Republic, leaving the Muslim polities of the Middle East and North Africa as France’s only friends in the region. In Muslims and Citizens, Coller examines how Muslims came to participate in the political struggles of the revolution and how revolutionaries used Muslims in France and beyond as a test case for their ideals. In his final chapter, Coller reveals how the French Revolution’s fascination with the Muslim world paved the way to Napoleon’s disastrous invasion of Egypt in 1798.
In 1989 three Muslim schoolgirls from a Paris suburb refused to remove their Islamic headscarves in class. The headscarf crisis signaled an Islamic revival among the children of North African immigrants; it also ignited an ongoing debate about the place of Muslims within the secular nation-state. Based on ten years of ethnographic research, The Republic Unsettled alternates between an analysis of Muslim French religiosity and the contradictions of French secularism that this emergent religiosity precipitated. Mayanthi L. Fernando explores how Muslim French draw on both Islamic and secular-republican traditions to create novel modes of ethical and political life, reconfiguring those traditions to imagine a new future for France. She also examines how the political discourses, institutions, and laws that constitute French secularism regulate Islam, transforming the Islamic tradition and what it means to be Muslim. Fernando traces how long-standing tensions within secularism and republican citizenship are displaced onto France's Muslims, who, as a result, are rendered illegitimate as political citizens and moral subjects. She argues, ultimately, that the Muslim question is as much about secularism as it is about Islam.
Nearly five million Muslims call France home, the vast majority from former French colonies in North Africa. While France has successfully integrated waves of immigrants in the past, this new influx poses a new variety of challenges—much as it does in neighboring European countries. Alarmists view the growing role of Muslims in French society as a form of "reverse colonization"; they believe Muslim political and religious networks seek to undermine European rule of law or that fundamentalists are creating a society entirely separate from the mainstream. Integrating Islam portrays the more complex reality of integration's successes and failures in French politics and society. From intermarriage rates to economic indicators, the authors paint a comprehensive portrait of Muslims in France. Using original research, they devote special attention to the policies developed by successive French governments to encourage integration and discourage extremism. Because of the size of its Muslim population and its universalistic definition of citizenship, France is an especially good test case for the encounter of Islam and the West. Despite serious and sometimes spectacular problems, the authors see a "French Islam" slowly replacing "Islam in France"–in other words, the emergence of a religion and a culture that feels at home in, and is largely at peace with, its host society. Integrating Islam provides readers with a comprehensive view of the state of Muslim integration into French society that cannot be found anywhere else. It is essential reading for students of French politics and those studying the interaction of Islam and the West, as well as the general public.
A piercing denunciation of Islamophobia in France, in the tradition of Emile Zola At the beginning of the twenty-first century, leading intellectuals are claiming “There is a problem with Islam in France,” thus legitimising the discourse of the racist National Front. Such claims have been strengthened by the backlash since the terrorist attacks in Paris in January and November 2015, coming to represent a new ‘common sense’ in the political landscape, and we have seen a similar logic play out in the United States and Europe. Edwy Plenel, former editorial director of Le Monde, essayist and founder of the investigative journalism website Mediapart tackles these claims head-on, taking the side of his compatriots of Muslim origin, culture or belief, against those who make them into scapegoats. He demonstrates how a form of “Republican and secularist fundamentalism” has become a mask to hide a new form of virulent Islamophobia. At stake for Plenel is not just solidarity but fidelity to the memory and heritage of emancipatory struggles and he writes in defence of the Muslims, just as Zola wrote in defence of the Jews and Sartre wrote in defence of the blacks. For if we are to be for the oppressed then we must be for the Muslims.
This text explains why the French government decided to ban religious clothing from public schools and why the 2004 law, which targeted Islamic headscarves, created such a fury.
Over ten million Muslims live in Western Europe. Since the early 1990s, and especially after the terrorist attacks of September 11, 2001, vexing policy questions have emerged about the religious rights of native-born and immigrant Muslims. Britain has struggled over whether to give state funding to private Islamic schools. France has been convulsed over Muslim teenagers wearing the hijab in public schools. Germany has debated whether to grant 'public-corporation' status to Muslims. And each state is searching for policies to ensure the successful incorporation of practicing Muslims into liberal democratic society. This 2004 book analyzes state accommodation of Muslims' religious practices in Britain, France, and Germany, first examining three major theories: resource mobilization, political-opportunity structure, and ideology. It then proposes an additional explanation, arguing that each nation's approach to Muslims follows from its historically based church-state institutions.
