The recent panic over the rise of Islamic extremism in Europe has overlooked a key fact: the majority of European Muslims are trying hard to fit in, not opt out. This is especially clear in France, where the picture is much brighter than often acknowledged. Unfortunately, cynical politicians and the clumsy elite are now making matters much worse.
Stéphanie Giry is a Senior Editor at Foreign Affairs.
THE POLITICS OF ASSIMILATION
Over the past few years, terrorist bombings of the public transport systems of Madrid and London have sparked fears that Europe may be breeding its own crop of indigenous jihadists. Less understandably, those events have also sometimes been conflated with events such as the murder of the Dutch filmmaker Theo van Gogh by a deranged fanatic, last fall's riots in the French banlieues, and recent protests over disparaging cartoons of the Prophet Muhammad. Together, these events have been taken as evidence that the immigration and integration policies of several European countries have all failed.
This diagnosis is glib and alarmist, and it overlooks more nuanced and encouraging sociological realities. What to do about homegrown Muslim terrorism is a serious question, of course, but it is not the only one worth asking. And too often it obscures a critical fact: that the vast majority of Europe's 15-20 million Muslims have nothing to do with radical Islamism and are struggling hard to fit in, not opt out. The problem of jihadism is largely distinct from the issue of Muslims' integration into the European mainstream.
The complexities of integration are on dramatic display in France, now home to 4-5 million Muslims, the largest Muslim population on the continent. A nation that prides itself on its egalitarianism and universal democratic culture, France is struggling to live up to its principles and fully integrate its Muslims into all sectors of national life. Some French and foreign observers have interpreted last November's riots in poor, largely Muslim neighborhoods throughout the country as a skirmish in a broader clash of civilizations. Yet the strife had little to do with yearnings for a worldwide caliphate and much to do with domestic socioeconomic problems. Grasping what has sometimes gone wrong -- and what has mostly gone right -- with the integration of Muslims in France can thus offer clues to the challenges faced by Europe as a whole.
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What is the reaction of the French people to the politique de grandeur-the policy which, in the name of France, General de Gaulle is projecting on a world scale? Before this question can be answered we must first ask: How is French policy shaped and decided? Next, how is it made known to parliament and public opinion? Third, do the broad masses of the people have access to adequate and objective information on which to base their judgment of this policy? Only then can we turn to the question: What is their judgment?
The outcome of the presidential elections in France took public opinion abroad by surprise. General de Gaulle was thought to be so exceptional a politician, with such great personal radiance and such a firm grip on opinion that it seemed he would be elected by a substantial majority on the first ballot. The results he had obtained in referenda in the past led one to believe that he would do even better in the presidential elections. His main argument in those referenda had been that if he did not obtain an unequivocal and massive response he could not carry on with his task. This election centered, directly and personally, on him. The outcome, then, appeared clear in advance.
France intends both to preserve her national identity and to help bring about the peace that she cherishes. She refuses to take refuge in the comfort of a neutrality that is nothing more than an abdication of responsibility in face of the great disputes of our time. At the same time she objects to every form of hegemony, whether detrimental or advantageous to herself; for she does not challenge anyone else's right to the rights she claims for herself. For in her position, with her calling and with her resources, how could she take part in the human adventure and in the construction of peace on earth if she renounced the exercise of political imagination, if she accepted the protection of an outsider and left to others the task of shaping her own history and behavior in the world?
