Testing laicism

Dounia Bouzar serves as anthropologist at the “Cultes et Cultures Consulting”, the observatory of religion in France’s working environment. Her latest work, titled “The Republic or the burqua, public services facing the manipulation of Islam”, is a survey conducted in schools, hospitals, refectories, collecting the response to the claims of the Islamic population. Bouzar took part in the recent Social Weeks of France (Paris November 26-28), on the theme, “Migrants, building a future together” where she addressed the question of the integration of individuals from Muslim countries. SIR Europe interviewed her.What contributions can be given by Muslims in the creation of a more modern European society that is more respectful of religion? “It can be said that Muslims bring to the fore the existing difference between the theory and practice of laicism. In reality, in EU Member States the freedom of conscience of all citizens it technically guaranteed. European legislation stipulates that freedom of worship is a fundamental right, including the right to manifest one’s religion in private or in public, individually or as a group, provided that other freedoms of conscience are respected. In reality, with differences at national level, the faithful are asked to ‘profess their faith’ in the private sphere. It is the case of France, marked by a true divide between so-called ‘narrative laicism’ (the history of laicism in France where faith is concealed) and ‘juridical laicism’ (a juridical system implemented by the legislators of the 1905 legislation providing for the coexistence of citizens regardless of their consciences)”.Also in Europe we are witnessing surging religious extremisms among the youth. Is education sufficient to counter this situation? “In order to talk about extremism we must first distinguish between Islam and fanaticism. It’s the approach adopted by politicians when it comes to talking about Christians and Jews. But in the case of Islam they hesitate. The total veil is a manipulation of Islam by sectarian groups with the purpose of indoctrinating young people and persuading them they are superior to other Muslims, and not an Islamic practice, as they pretend it is. The burqua in France has been banned, but in public debates it was dealt with as if it were a literal reading of Islamic religious practice. This validated the stances of the radical groups, overlooking the fact that Islam is fourteen centuries old, while the total veil has been introduced seventy years ago. On the other hand, women who decide to wear the scarf because it makes them feel closer to God are persecuted by French society, even when it is French-looking and “trendy” these women are perceived as if they were siding with the Taliban. Wearing the scarf is part of Muslim practice, although its mandatory aspect is questioned. Negative depictions of Islam trigger mixed reactions: ranging from laxism to discrimination against Muslims. This juxtaposition always benefits extremists. Politicians are under the illusion that they are combating them while instead they are increasing their power, denigrating their understanding of Islam”.Islam e laicism: what is its possible relationship among contemporary European Muslims? “The French context is a good example of relations between Islam and laicism. The first generation of French Muslims born in France experienced a new situation: all of their interlocutors said that Islam was incompatible with laicism. On the one side non-French Muslims perceived laicism as a refusal of religion and of revealed truth, on the other, non-Muslim French citizens believed that in order to become secular the youth had to cease being Muslim, or rather, practicing Muslims. All of a sudden, the first generation of French-born Muslims understood there were no ready-made solutions and that they had to manage on their own if they wanted to show that this was how things stood, namely that first-generation French Muslims were lay Muslims. Thus it is possible to be practicing, believers and lay people, provided that one interpretation is not imposed on others. It is also possible to be atheists and non-secular whilst imposing one’s vision of the world on others. But once the philosophical aspect of laicism had been understood, it was necessary to put it into practice. That generation wasn’t helped. At present, practicing Muslims are treated as extremists while extremists are viewed as traditional Muslims. In practical terms we continue trying to limit Muslims’ visibility, encouraging most young people to hold an opposite attitude: instead of reflecting on the respect for other people, they feel they’re under pressure and thus develop extreme stances. This leads to a clash and to a struggle that I consider unpropitious to coexistence and to laicism”.