Jocelyne Cesari wants Europe to embrace Islam and quit its discriminatory practices against the religion of peace, for those policies are the heart of why Muslims have a hard time assimilating. Besides, their feelings are hurt, poor dears and it's best to perpetuate that narrative, all in the name of inclusiveness and tolerance.
From the New York Times August 29 by Jocelyne Cesari
Counter to the common interpretation, the appeal of radical anti-Western groups like ISIS among European Muslims is not driven primarily by socioeconomic deprivation. In fact, three interrelated factors play a more significant role.
The first is the powerful presence of the Salafi version of Islam in the religious market of ideas. This is problematic because even as most Muslims in the West are not Salafis and the majority of Salafis are not jihadists, it happens that groups like Al Qaiada and ISIS have a Salafi background. It means that their theological view comes from a particular interpretation of Islam rooted in Wahhabism, an eighteenth century doctrine adopted by the Saudi kingdom. In the West, Salafis incite people to withdraw from mainstream society, depicted as impure, in order to live by strict rules. These reactionary interpretations do contain similarities with jihadist discourse.
The second factor in the radicalization of Muslim youth is the increase of discriminatory policies vis-à-vis Islamic practices in Europe, including the use of the hijab and regulation of mosque minarets, circumcision and halal food. All contribute to a growing sense among Muslims that they are not accepted as full members of European society. Anti-immigration and anti-Islamic discourse translates into discriminatory practices in employment, housing and political activities. It can be a factor in strengthening a defensive identification within Islam and therefore gives more leverage to any ideology that pits the West against Muslims.
Third, the collapse of all major ideologies in Europe — nationalism, Communism, and liberalism — has left room for new radical options. For some young Europeans, adherence to radical Islam provides a viable alternative ideology, comparable to that of radical leftist groups in the 1970s.
These factors reveal a lack of true integration of Muslims as European policies have prioritized socioeconomic measures. In other words, political efforts are needed to put an end to the ‘ghettoization’ of Islam, which is often depicted as alien and incompatible with Western core liberal values.
The first is the powerful presence of the Salafi version of Islam in the religious market of ideas. This is problematic because even as most Muslims in the West are not Salafis and the majority of Salafis are not jihadists, it happens that groups like Al Qaiada and ISIS have a Salafi background. It means that their theological view comes from a particular interpretation of Islam rooted in Wahhabism, an eighteenth century doctrine adopted by the Saudi kingdom. In the West, Salafis incite people to withdraw from mainstream society, depicted as impure, in order to live by strict rules. These reactionary interpretations do contain similarities with jihadist discourse.
The second factor in the radicalization of Muslim youth is the increase of discriminatory policies vis-à-vis Islamic practices in Europe, including the use of the hijab and regulation of mosque minarets, circumcision and halal food. All contribute to a growing sense among Muslims that they are not accepted as full members of European society. Anti-immigration and anti-Islamic discourse translates into discriminatory practices in employment, housing and political activities. It can be a factor in strengthening a defensive identification within Islam and therefore gives more leverage to any ideology that pits the West against Muslims.
Third, the collapse of all major ideologies in Europe — nationalism, Communism, and liberalism — has left room for new radical options. For some young Europeans, adherence to radical Islam provides a viable alternative ideology, comparable to that of radical leftist groups in the 1970s.
These factors reveal a lack of true integration of Muslims as European policies have prioritized socioeconomic measures. In other words, political efforts are needed to put an end to the ‘ghettoization’ of Islam, which is often depicted as alien and incompatible with Western core liberal values.
It is Islam itself that depicts itself as alien and incompatible, the West merely ignores that and creates a fantasy world of what Islam should be, from a Western point of view.
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