Archive for the ‘French Politics’ Category
Zineb El Rhazoui, formerly of Charlie Hebdo, “white atheist sneering at non-white believers” says Giles Fraser.
Giles Fraser is a columnist for the Guardian.
In his spare time he is parish priest at St Mary’s, Newington.
Giles Fraser does not like French secularism.
He devotes most of his energy to unmasking Republican France’s “foundation myth”, the “glorious triumph of atheistic rationality over the dangerous totalitarian obscurantism of the Catholic church.” (France’s much vaunted secularism is not the neutral space it claims to be)
During his morning bath Fraser thinks of the Vendée and the Drownings at Nantes (Noyades de Nantes) of refractory clergy.
A walk on the beach sends him musing on the ‘Burkini’.
Passing by a Stationer’s the Priest considers the shadow of the secularist Guillotine.
It goes without saying that he did and does not like Charlie Hebdo, modern Atheist “Iconoclasts”
It is with little surprise that we find that Fraser now manages to drag Charlie into this debate: “Kelvin MacKenzie has been cleared by Ipso over his column on the Channel 4 News presenter. What message does that ruling send?” (Is it ‘open season’ on Muslims, as Fatima Manji suggests? Our panel responds.)
Defending freedom of speech is one thing, but freedom of speech is brought into massive disrepute when it becomes a moral alibi for white atheists to sneer at non-white believers, and Muslims in particular. It was exactly the same with Charlie Hebdo – they hid their racism behind that all-purpose moral pass, freedom of speech. But at least they were equal opportunity offenders – they had a pop at all-comers: Jews, Christians, Muslims.
Is Charlie a group of ‘white atheists’?
You mean that anybody criticising Islam gives an “alibi” to ‘racists”?
That Charlie “hid” its racism?
As in the case of this much loved comrade….
Zineb el Rhazoui, Charlie Hebdo survivor, discusses why the world needs to ‘Destroy Islamic Fascism’ (New York Times 18.10.16.)
Undeterred by fatwas and death threats, the author has released an incendiary and thoughtful new book, bound to provoke debate.
Jean-Luc Mélenchon is the leader of La France Insoumise.
He is running for French President on a left-wing ‘populist’ programme partly inspired by Podemos and the ideas of Ernesto Laclau and Chantal Mouffe (Populisme et hégémonies culturelles : débat Laclau-Mouffe-Mélenchon 2012).
His organisation, social media based, with local supporters’ groups and run from above, is designed to support his candidacy.
It might properly be called a vast Rally.
Mélenchon announced earlier this year that following his call to destiny and the Presidency he had replaced need for an alliance of the left, the Front de gauche, an alliance of democratically organsied parties. (Mélenchon achève le Front de gauche. Le candidat à la présidentielle estime dans Mediapart que « le cartel n’existe plus ».)
At present he stands at around 14 to 15% in the opinion polls (Les Echos)
This story broke a few days ago and has not gone way:
Des crimes de guerre en Syrie ? Mélenchon parle de «bavardages» Libération.
His main objection to French Policy was that it was following American leadership.
The leader of La France Insoumise disputes the notion of “Russian war crimes.” “All that is gossip,” he replied.
Now he has since ‘rectified’ this report claiming that the word bavardage referred to the words of Presidents Hollande and Putin’s words but…..
This part of the statement got a lot of people’s attention,
“We’ll start by saying that we do not like shelling you and I (…) War is always dirty, it is horrible, it is horrible. The bombings in the Saudi Yemen are abominable, the bombing of civilians whatsoever are abominable, “he continued” admitting that while the military offensive launched by the Syrian regime in Aleppo has killed many civilian victims.
“We talk about the eastern part of Aleppo. Which is held by whom(…) Moderate, moderate Al-Qaeda who murdered the editors of Charlie Hebdo. You wish all cost to choose between victims? “Said Mr. Mélenchon, who also criticiced the silence of the West over the” massacre “of the Kurds.
Now being charitable on might say that Mélenchon’s poor choice of words (bavardage) when talking of war crimes is one thing.
But to identify the inhabitants with the East of Aleppo with those controlling it (even if one accepted his definition of who is, which we do not), is another.
More information here:
Nuit Debout: A Spark that did not Light a Prairie Fire.
Nuit debout was a French movement that began on 31 March 2016, arising out of protests against proposed labour reforms known as the El Khomri law or Loi travail. The movement was organised around a broad aim of “overthrowing the El Khomri bill and the world it represents”. It was compared to the Occupy movement in the United States and to Spain’s anti-austerity 15-M or Indignados movement. Occupy, and its much smaller imitation in the UK, Like the former, and unlike the latter, it failed to make any lasting connection with wider political forces.
Nuit Debout was best known for its months long 2016 occupation of the Place de la République in Paris.
Organisers refused to set out a specific list of political demands in advance, although they did denounce the government’s proposed reforms as regressive, and they called for the construction of a new political project that would be “ambitious, progressive, and emancipatory”.
Lordon played an instrumental role in the rise of the Nuit debout movement. He wrote a piece in the February 2016 issue of Le Monde diplomatique on François Ruffin‘s film, Merci patron!, describing the film as a clarion call for a potential mass uprising. This prompted Ruffin to organise a public meeting which led to the organisation of the public occupation of Paris’s Place de la République on 31 March 2016. Lordon delivered a speech at the 31 March protest, highlighting the goal of uniting disparate protest movements. He subsequently refused to talk to national media about his role in the movement, explaining that he did not wish to be seen as the leader of a leaderless movement. More Frédéric Lordon, Nuit Debout ‘Leader’: Diamond Geezer, or….Not?.
Lordon has also been criticised for his ‘soverigentist’ tendencies: that is a belief that French democracy must first be transformed, however grass-roots led – on a national scale. This means he is against the pooling of sovereignty in the European Union, attacking its ne-libeal and amrket inflection but offers no concept of how internationalist democracy may be built. (1)
A more radical critique is offered of this type of politics in the latest Red Pepper,
Occupations, assemblies and direct action – a critique of ‘body politics’ Joseph A Todd .
Todd argues that the demand for “presence” at such assemblies (Occupy Wall Street, London, the small camp at St Paul’s, the Place de la République), is questionable.
Inclusion in the polis was premised on physical presence – both in that decision making was conducted in general assemblies for extended periods of time, but also in that non-participation in the general assembly constituted a symbolic exclusion from the performative spectacle that became the symbol of the movement. And while the lack of demands was partly rooted in a distrust of existing institutions, we can also trace it back to body politics, the belief that bodies together is enough to create change, that bodies in space could prefigure the revolution.
Others have criticised the “consensus” ideal of these movements, which excludes serious debate, and represses minorities, while allowing for a fictitious agreement to be manipulated by an unacknowledged and unaccountable leadership – the “tyranny of structurelessness”. Or, more simply, the offputting rules that govern these assemblies, including strange signs to signify intervention in discussions, agreement, or disagreement. Nuit Debout did not enforce consensus – voting was by majority – but adopted many of these alienating procedures.
Nuit Debout existed for some months, brought important issues about the effects of markets, and the failings of democracy in French society and Europe to the fore, had some interesting debates about democratic structures and the remoteness of official French politics, and inspired some to continue to seek an alternative to liberal pro-market politics.
It never touched the core of the labour movement or the banlieue.
Now we learn that Lordon, still one of the leading voices in the movement, acknowledges it has failed to take hold.
The Bondy Blog interview is in a typical, highly abstract and philosophical vein, complete with references to Spinoza (one hears echoes of Toni Negri here, as the term multitude suggests already), and La Boétie.
It is heavy going, even for those used to Lordonese.
Fortunately Les Inrocks summarises the key points in which Lordon assesses the successes and the – very evident – petering out of the movement:
Tous les mouvements insurrectionnels commencent à très petite échelle. Le problème pour le pouvoir c’est quand ‘ça gagne’, quand la plaine entière vient à s’embraser. On ne va pas se raconter d’histoire, le feu n’a pas (ou pas encore) pris. Je crois cependant que beaucoup de gens qui étaient loin de l’événement l’ont regardé avec intérêt, et qu’il s’est peut être passé quelque chose dans les têtes dont nous ne pouvons pas encore mesurer tous les effets.”
All insurrectional movements begin small scale. The problem for those in power is when this “takes off”, when the social terrain is swept up in their heat. I am not going to hide the fact that in this case the spark has not (or has not yet) caught fire. I consider nevertheless that many people who were distant from the event watched it keenly, and what took place inside our heads has had effects which we have not really come to grips with yet.
Lordon talks of the “violence des “gardiens de l’ordre” which radicalised the participants in Nuit Debout. But he denied that there was any link between the movement and the ‘casseurs’ (hooligans) who led attacks on the Police and property to demonstrations in France earlier this year, and who provoked a strong counter-reaction.
The Inrocks also cites Nuit debout, l’instant d’après. Pour un bilan qui n’en soit pas un by .
This is a more intelligible and serious balance-sheet (bilan) of the movement.
Marzel celebrates Nuit Debout’s existence in an “oligarchic regime” and presence in the ” imaginaire politique alternatif”, its democratic experiments, and – apparently – resistance to “narcissism” as victories in themselves. It did not, however, help stop the new Labour law. And, “Nuit debout s’est rapidement élargie à une contestation de toute la politique du gouvernement et à un rejet global du capitalisme mondialisé.” – it quickly expanded to challenge all the government’s policies, and a complete rejection of globalised capitalism.”
Manzel does not hide that there problems with sexism, intoxication, internal disputes, inside Nuit Debout. Yet he considers that core message of of the protests was part of the “Miracle” of politics in the sense celebrated by Hannah Arendt. That is, we might comments, creative action and reflection by equal citizens that breaks governmental routine and helps create free public realm.
While some may hope that a new wave of protests may arise in France this autumn Nuit Debout has reached some kind of terminus.
(1) “Frédéric Lordon offers a radical critique of the construction of Europe. We can only agree when he interprets ‘the oddity of building Europe as a gigantic operation of the political elimination … of popular sovereignty itself’. The Enchanted World of Common Currency – On the Article by Frédéric Lordon).
Mélenchon: Secrets of a Quinoa Slimming Regime.
Jean-Luc Mélenchon needs no introduction to readers of this Blog.
The ebullient leader of the Parti de gauche, presidential candidate – neck and neck in the polls with existing President François Hollande – is the uncontested leader of la France insoumise a veritable sovereign for the people in revolt.
Following Jeremy Corbyn’s advice on people’s after work drinking life-styles Mélenchon offers advice to Gala magazine on how to keep trim with his special recipes.
We learn in this exclusive interview, RENCONTRE DANS LA CUISINE DU CANDIDAT DE LA FRANCE INSOUMISE. Jean-Luc Mélenchon : Son régime, Sa famille, …il dit tout….
- How he read 6 to 7 ‘polars’ (mystery novels) while resting in hammock – without his Smartphone!
- He loves his family.
- He’s just crazy about tabbouleh.
- Mélenchon has lost 5 Kilos and plans to lose a few more soon!
- He only eats vegetable protein, no fat and no meat – on must think of the martyrdom of animals (“Il faut penser aux martyrs des animaux !)
- Mélenchon can’t stop talking about the benefits of quinoa (“est intarissable… sur les bienfaits du quinoa !”)
Asked about the elections within political parties of the left and right to become a candidate, Mélenchon smiled,
A simple call from Destiny was all he needed.
The dapper gent declares, “I won’t do any primary election. I’m a candidate through and through. ” (“Je ne participerai à aucune primaire. Je suis candidat jusqu’au bout.”)
La Fin de l’intellectual français? De Zola à Houellebecq. Shlomo Sand. La Découverte. 2016.
Internationally celebrated for The Invention of the Jewish People (2009) Shlomo Sand is a redoubtable controversialist. That study, which argued that those following the Jewish religion only began to consider themselves a “people” during the Middle Ages, continues to be debated. Sand’s assertion that most Jews owes their origins to religious conversion, and not to ancient Hebrew origins, was intended to strike at the heart of the “National Myth” of the state of Israel. How I stopped Being a Jew (2013) announced a wish to break with “tribal Judocentrism”. Warmth for the secular ideals of Israel, and for the Hebrew language, has not protected him from vigorous criticism from a wide variety of Zionist critics.
La Fin de l’intellectuel français has equally iconoclastic ambitions. Apart from frequent autobiographical notes, during which we learn he was once a Marxist who wished to change the world, it is no less than a charge, an accusation, against Europe, and against France in particular: that the Continent is lifting the drawbridges against the “Muslim foreigners”. A “contagious plague” of Islamophobia, uniting left secularists and traditional nationalists, has infected the Hexagone. For Sand, “media intellectuals” (intellectuels médiatiques) both circulate this “code” and pile up its symbolic property. “A une vitesse suprenante, une puissante intelligentsia médiatique s’est constituée pour qui la stigmatisation de l’autre’”… “La détestation de la religion musulmane” has become “le nouvel opium de l’intellectuel’ ‘antitotalitaire.” (Page 238) At an amazing speed, a powerful media intelligentsia has been built around the stigmatisation of the Other. ” “The loathing of the Muslim religion” has become the “new opium of the anti-totalitarian intellectuals.”
Put simply, to the author the stars of the modern Parisian media salons, those setting the tone, the style and the substance are small in number. They include (putting them in British terms) Éric Zemmour (a ‘declinist’ second cousin to our historians nostalgic for the Empire with specific French gripes against the ‘héritières de mai 68’, ), Alain Finkielkraut (a ‘philosopher’ of the erosion of educational and grammatical standards, and what one might call “Parisianistan’, an even closer co-thinker to Melanie Phillips), Renaud Camus (a professional indignant xenophobe railing at the ‘replacement’ of Europeans by foreigners, and potential Editorialist for the Daily Express), and Michael Houellebecq, who needs no introduction, even, one hopes, to dimwits.
The bulk of La Fin de l’intellectuel français consists of chapters on the historical role of French intellectuals, and considerations of their social functions, from Gramsci, Pierre Bourdieu to Régis Debray. There is mention of lesser-known writings, such as Harman and Rotman’s Les Intellocrats (1981) which highlighted the small Parisian world of publishing, and heralded the birth of the new “media intellectuals” that came to the fore in the late seventies with the nouveaux philosophes, André Glucksmann, Bernard-Henri Lévy and others, long forgotten, defying the totalitarianism they had freshly rejected.
As a pared down version of Michael Scott Christofferson’s Les Intellectuals contre la Gauche (2014 – French, expanded, edition), this history, a grand narrative, charges the French intellectual class with having abandoned Marxism and the left. Amongst many other faults it ignores that the left continued to exist during that decade. Mitterrand’s 1981 victory – initially ruling in coalition with the Parti Communiste français (PCF) – was supported by the mass of the intelligentsia, within which an unbroken critical, if minority, left – never once mentioned in La Fin – has continued its own way, up till the present. This indicates one of the many ways in which the dominance of ‘media intellectuals’, in, unsurprisingly, the media is not the same as the kind of more entrenched intellectual hegemony that Gramsci outlined.
Readers unfamiliar with the history of the term intellectual and the politics of French intellectuals, from the “critical collective intellectual”, Zola and his cohorts, that arose during the Dreyfus Affair, Julien Benda’s defence of disinterested universalism (La Trahison des clercs. 1927), Paul Nizan’s Leninist commitment to the “soldats de la plume” (Les Chiens de Garde. 1932), will find, at least some passages to reflect on.
The Collaboration, the Resistance, post-war ‘engaged’ thinkers, in the mould of Sartre, Beauvoir and Camus, receive particular attention. The less reputable aspects of the Existentialist couple’s war record and minimal participation in real resistance were, for Sand a stumbling block for his own hero worship. Those who have not stumbled across writings such as Carole Seymour-Jones, A Dangerous Liaison (2008) that portrays in more depth than La Fin de l’intellectuel français the worst side of the pair’s war-time treatment of their Jewish lover, Bianca Bienenfeld, may even now be shocked.
Sand is, while not widely known outside of specialised circles, is the author of a fine study of Georges Sorel, L’illusion du politique (1984) Based on his PhD thesis this intellectual biography demolished a number of misconceptions, including the idea that Sorel was a proto-fascist, while making the various writings and stages in Sorel’s thought as clear as is possible. He followed this (echoed in the present volume) with a dispute on fascism, with the Israeli historian Zeev Sternhell. Apart from demonstrating again that 1920s and 1930s French ‘non-conformist’ admiration for Mussolini, and then (to a lesser extent) Hitler, indicated just how far real fascism did not take root in France, Sand demonstrates analytical fineness. He even admits that the far-right (and most notorious intellectual Collaborator) writer Drieu la Rochelle had talent (Page 158). Indeed the text displays – against Sartre’s belief that no anti-Semitic novel had any merit – a serious acquaintance with the romancier’s (in our opinion) interminable and tedious Gilles. (1939) (Page 215)
None of this delicacy is offered in the concluding chapters of La Fin de l’intellectuel français. It is tale of French Islamophobia, of nationalism and bigotry masquerading as Universalist secularism that would have been lifted from the pages of Socialist Worker or the web site of Counterfire. It is with no surprise that we learn that his first salvo against Charlie Hebdo, appeared in the far from philo-semitic ‘wise-guy’ publication, Counterpunch (,A Fetid Wind of Racism Hovers Over Europe. January 2015) a site which has published articles contesting the pardon of…Dreyfus. (1)
Sand loathes Houellebecq, who is perhaps an acquired taste. This may be why he fails to pick up on one of the few funny jokes in Soumission, the creation of the “Indigenous European a direct response to Indigénes de la République” – one group of racists giving ideas to another. Je Suis Charlie, is not, as it is for many of, the emblem of love and freedom. For the nuanced connoisseur of French pre-War ideologies, it was a publication that produced, week in and week out, a “representation méprisante et irrespectueuse de la croyance d’une minorité religieuse” a picture that shows disrespect for a religious minority. (Page 225). No doubt that explains why Muslims, frustrated, unhinged with only a fragile belief to cling to, decided to react with murderous folly (Page 227). Doubtless it also accounts for why they killed at the Hyper-Cacher….
That the middle class demonstrated on the 11th of January 2015 in solidarity with Charlie we do not doubt. But oddly, Sand does not deeply cite his authority on this point, Emmanuel Todd, for whom they also showed the spirit of Vichy, Catholic Zombies (walking unconsciously in the steps of their religious past), soaked in the ‘culture of narcissism’, objectively xenophobe, like the Parti Socialiste, and …pro-Europeans – the (Sociologie d’une crise religieuse. Qui est Charlie? 2015). So, with every one of his bugbears wrapped together, what next? Todd, we are not astonished to learn, despises this bloc, the MAZ, prefers those who rejected the Maastricht treaty, and….is himself a nationalist, or, as they call it today, a “sovereigntist” who wishes to reassert French Sovereignty over the economy, against the European Union….
In his pursuit of allies in the fight against French laïcité Sand might consider a much deeper problem than hostile reactions to Islam or those who make summary judgements about ‘Islamo-gauchisme’. It lies in this sovereigntism: a nationalists turn with far deeper roots than religious or ethnic hostility: a true xenophobia, embraced not just by the Front National, but by the centre-right, and that section of the left which shares Todd’s loathing of the European Union, if not other European states (not to mention the US). There is a name for this, which we have already used, xenophobia, and the point where nationalism slides into racism.
One can accept that that anti-Muslim feeling is prejudice, that there is a strong dose of racist defence of “la terre et les morts” against all classes of immigrants but particularly Muslims, and Catholic Mayors suddenly discovering that are secular republicans. That one can pretend that specifically French forms of secularism are universal at one’s peril.
One can accept all of this, even some gestures towards the sub-existentialist phrases about fear of the Other …but, are there not some problems about violent forms of Islamism, some difficulties, as indicated in Syria, Iraq, Saudi Arabia and Iran, to halt just there. That amongst contemporary forms of Islamism, the status of the Kufur, the rules governing women, most visibly their ‘modesty’ and punishing the ‘immodest’, bedrock human rights issues, remain…issues.
Sand passes in silence over the ideas of the strongly left-wing and pro-Communist Charlie editor, Charb. Perhaps he should read his posthumous Lettre aux escrocs de l’islamophobie qui font le jeu des racists (2015). If that proves too much for him he has no excuse whatsoever for ignoring the mass of serious literature in French on Islam, and Islamism, from Gilles Kepel, Olivier Roy, François Burgat, Gilbert Achcar in French. The vast majority of these writings, are as nuanced, as profoundly researched as one could wish, with all due consideration for the immense difficulties of marginalised Maghrebian and African populations. I would recommend he begin with a genuine intellectual with knowledge of both the evolution of former Maoists towards ‘anti-totalitarianism’ and Islamism, Jean Birnbaum, and his Un Silence Religieux. La Gauche Face au Djihadisme. 2016. He is certainly not a sign of the ‘end’ of the species.
The secularist Ligue des droits de l’homme has been at the forefront of the fight against the ‘Burkini ban’ (l’Humanité) So much for Sand’s recent claim that “La laïcité, comme autrefois le patriotisme, s’avère, de nos jours, l’ultime refuge de l’infâme ” (Nouvel Obs. 24.8.16.)
(1) THE DREYFUS CASE, REVISITED: Israel Shamir sifts through the Dreyfus case: was he really a victim of anti-semitism?
Nice Beach By-Laws on “bonnes mœurs et de la laïcité”.
«L’instrumentalisation communautariste du corps des femmes est odieuse. C’est un affichage militant, mais quand on est l’objet d’une provocation, mieux vaut ne pas se précipiter dedans […] La masse des musulmans est excédée par une histoire qui les ridiculise. Valls a eu tort d’en rajouter. »
The ‘communitarian’ * exploitation of women’s bodies is vile. It’s a militant badge, but even so when we are the target of a provocation the best thing to do is not to get involved…The majority of Muslims are frustrated by this row, which makes them look ridiculous. Valls (Prime Minister) is wrong to add to it.
Il ressort de cette interview que JLM, ne condamne ni les maires qui ont pris ces arrêtés, ni Manuel Valls qui les a soutenus, ni la droite sarkoziste qui a orchestré cette campagne, ni le gouvernement qui laisse faire (3), mais des femmes accusées d’instrumentaliser leur propre corps ou de l’être par leurs maris, pères, cousins… Bref la fameuse COMMUNAUTE.
It is apparent in this interview that JLM neither condemns the Mayors who have instituted these by-laws, nor Manuel Valls (Prime Minister) who backs them, nor the (ex-President) Sarkozy’s right-wing which has orchestrated the campaign, nor the the government which has allowed this to happen, but the women involved, who have used their own bodies, or have been ‘used’ by their husbands, their fathers, their cousins…to put it simply, the famous “community”.
Le burkini est le fruit d’une offensive religieuse salafiste qui ne concerne qu’une partie de l’islam […] La question politique à résoudre reste celle du combat des femmes pour accéder librement à l’espace public.
The burkini is the product of a Salafist religious offensive which only affects a part of Islam….There still remains the political issue of women’s struggle for free access to the public sphere.
Michelle Guerci points out that the Burkini is in fact a relatively new phenomenon, which would itself be prohibited under the rule of severe Wahhabist codes.
Now it is the case that the CCIF (Collectif contre l’Islamophobie en France), at the head of the campaign to defend the Burkini has been accused of being a front for Islamists, by no less than the Canard enchaîné “CCIF : « Des islamistes qui avancent mosquée » (Le Canard enchaîné, 17 août 2016)“.
So-called ‘anti-racists’ in the UK, who have never lifted a finger against the actions of the religious police in Saudi Arabia, Iran, and elsewhere, who institute even more serve religious laws are apparently preparing protests against the ban. “Anti-racists in France and Britain are preparing to protest against the “burkini ban” imposed in 18 localities in France.” reports Socialist Worker.
But the involvement of the morally tainted forces does not make the ban right.
We can only agree with Guerci in saying that, apart from the distasteful political opportunism, nationalism and straight-forward bullying involved police enforced laws on this level of personal conduct are the opposite of the secularist fight against Islamist racism.
As one of Valls’s Ministers, Najat Vallaud-Belkacem (Education), has said (only to have her comments brushed aside by the Prime Minister), the moves have “ libéraient la parole raciste” – opened the floodgates of racism.
L’Humanité meanwhile publishes this statement by Osez le féminisme !
They comment that the affair is the product of a series of manoeuvres.
Une double manipulation est donc à l’oeuvre, qui stigmatise les femmes voilées. Manipulation des fabricants de vêtements de mode dite “pudique”, qui se frottent les mains, mais aussi de ceux pour qui le voile devrait être obligatoire pour les femmes musulmanes. Mais aussi manipulation de ces édiles locaux (dont certains visiblement en manque de notoriété), qui, à défaut de faire des politiques sociales aptes à endiguer l’exclusion que vivent certains et certaines (l’exclusion sociale étant une trappe vers un repli sur soi communautaire), préfèrent s’attaquer à une catégorie de femmes, livrées à la vindicte raciste.
A twofold manipulation is at work which stigmatises veiled women. A manipulation by the manufacturers of “modest” clothing, busy rubbing their hands, and also by those who consider that veiling should be compulsory for Muslim woman. But it’s equally a manipulation by certain local elected figures (many of whom visibly seek public notoriety), who instead of offering social policies that help end the social isolation in which some women live (the trap of social exclusion which feeds inward looking communities) prefer to attack a category of women and leave them at the mercy of racism.
See also: Stop state Islamophobia! No to the burkini ban (Nouveau parti anticapitaliste).
…il ne s’agit pas de défendre un signe religieux réactionnaire, le burkini, mais simplement de dénoncer la campagne politique menée par la droite et une partie de la gauche, campagne qui occulte les vrais problèmes des exploités et des exploitées en France aujourd’hui.
Defending a reactionary religious sign, the burkini, is not the issue. The point is to denounce a political campaign launched by the right, and a section of the left, a campaign which obscures the real problems of those exploited in France today.
Le racisme, sous toutes ses formes, est le problème et la responsabilité de la majorité des « Français » titulaires d’une carte d’identité, électeurs du Front national, des Républicains ou des partis de la gauche xénophobe, pas celui d’une minorité obscurantiste de croyantes et de croyants. C’est contre ce racisme des dominants qu’il faut lutter, et de ces causes économiques, sociales et culturelles profondes qu’il faut discuter, pas de « tenues de plage » ou « tenues de ville » portées par telle ou telle minorité religieuse !
Racism, in all its forms, is the responsibility of the majority of the French, those with an identity card, Front National voters, Republicans and parties of the xenophobic left, not that of a minority of obscurantist believers. We have to fight against the racism of the dominant and discuss its fundamental economic, social and cultural causes, not the beach or urban dress codes of religious minorities.
* “Communautariste “: in this context “communitarian” is a highly ideologically charged French concept (more than just a word). It can refer loosely to withdrawal into religious, ethnic or cultural identity, More critically it shades into the accusation of near ‘communalism’, the defence of separate social worlds at odds with one another. There is, for ‘ultra republicans’ and a strain of ‘left soveriegntists’ the implication that ‘multiculturalism’, which promotes/tolerates such separate identities is opposed to ‘republican’ unity.
“Employé dans un sens plutôt péjoratif, le terme communautarisme désigne une forme d’ethnocentrisme ou de sociocentrisme qui donne à la communauté (ethnique, religieuse, culturelle, sociale, politique, mystique, sportive…) une valeur plus importante qu’à l’individu, avec une tendance au repli sur soi.“