EU's efforts to curb Islamophobia in Europe

One such seminar was held in Brussels by the European Policy Centre. A critical review tried to ascertain whether Muslims were able to live quietly and practice their religion without external threats. This analysis was undertaken against the background of existing EU anti-discrimination and racism laws. The effort was positive in nature and tried to discover least common denominators whereby Muslims and non-Muslims could be brought together to discuss relevant issues.

In this context, Professor Jocelyne Cesari, Research Fellow, National Scientific Research Centre, Paris and Harvard University, referred to the research carried out by the Euro-Islam Challenge programme into 'the myriad discrimination facing Islam and Muslims in Europe.' The research looked at four particular aspects of the problem:

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(a) Muslims as immigrants and outsiders in Europe;

(b) Muslims as an underclass which lags behind other social groups in employment, housing and education;

(c) 'Islam' as a heterogeneous group, covering diverse religious practices, ethnic groups and cultures, and spanning many continents and practices. This aspect also included some practices, such as forced marriages or honour killings, though they are not part of the religious doctrine of Islam; and

(d) The constraints placed on Muslims integrating into European society by the 'war on terror' and the fact that they are kept under close scrutiny as potential 'foreign enemies.'

The study found four areas, because of which, discrimination might possibly occur:

(a) The legitimacy of Muslim culture and religious practice is now under careful scrutiny. Since 9/11, the UK, the Netherlands and certain Scandinavian countries have replaced their multicultural policies based on diversity, with an approach that emphasises the importance of retaining Europe's 'core values'. This study also found that the clash between different values occurred at the 'lifestyle' level -- in relation, for example, to issues such as homosexual rights or freedom of expression -- rather than the political level.

(b) Muslims are facing particular problems during the immigration and naturalisation process. The study felt that new policies were now limiting the numbers of Muslims being allowed into Europe. In addition, many countries were introducing immigrant entry tests, which were being interpreted as being 'geared to keeping out immigrants from Muslim countries.'

(c) The ongoing 'public discourse' about Islam had revealed that anti-Muslim policies were being advocated not just by right-wing political parties but also by mainstream political parties.

(d) The research also looked at the role that European intellectuals play in propagating Islamophobia, and concluded that writers like Michel Houellebecq and Oriana Fallaci had actively contributed in this regard.

I must admit that I was not very surprised with the conclusions of the report.

Analyses of the criticisms leveled at Muslims today suggest that they are almost similar to some of the unfortunate allegations made against Jews in the 1930s in Europe. In contemporary Europe, Muslims today in many countries, appear to be at the receiving end of false accusations by extremist parties of double loyalty and "double-talk" and of pitting their commitment to their country against their religion.

From this point of view it is heartening to note that efforts now appear to be underway within the EU to try to face this growing problem with a sociological lens.

This approach is important and needs to be undertaken with seriousness. There are legitimate issues that need to be addressed. The significant among them are:

(a) Europe's policies for pursuing the 'war on terror' must not demonise Muslims as "the enemy" or leave them feeling alienated;

(b) The problems that some Muslims face in integrating into European society are often the result of socio-economic factors. This should not be misinterpreted as being due to their religious beliefs;

(c) European policymakers agree with the presence of Muslim immigrants to fill skill-shortages, but are not willing to accept the natural consequential loss of European values within the community. This has been reflected in the clash over cultural norms that have since been transformed into religious icons. Wearing headscarves and the possible clash of values (the Danish cartoons) should no be used as a pretext to exaggerate the differences between Muslims and non-Muslims or to accuse Muslims of thinking differently.

I believe that the Europeans need to move from a revolution of fear to a revolution of trust. It is only this, which will enable the Europeans from the host community to come together with the 'new' Europeans, and to discuss with them freely and with an open mind the reality of Islamic ideas and practices.

There is no doubt in my mind that Islamophobia is incompatible with European values. There has always been keen interest in Islam in Europe. The interaction between Christianity and Islam, and their associated cultural and sociological values have been the subject of research for many centuries.

Today much of the work required in the EU's fight against Islamophobia is carried out by the European Monitoring Centre on Racism and Xenophobia (EUMC) in Vienna. In fact, they are presently preparing a report on Islamophobia in Europe. This will hopefully be published later this year. It is anticipated that this will be followed up with a number of initiatives subsequently next year.

On paper, the EU has also agreed on a range of directives designed to prevent Islamophobia. This includes measures to combat discrimination in employment, ban on incitement to racism in European television programmes and also a directive designed to protect people against legal injustice and racist crime. To facilitate this process, and to underline its determination to fight Islamophobia, the EU has decided to make 2007 the 'European Year of Equal Opportunities for All' and 2008 the 'European Year of Multicultural Dialogue'.

These decisions are very encouraging. However, the most important issue that needs immediate attention is the creation of a level playing field. In this context, we must not forget that more than one person involved in recent rioting in British and French cities mentioned that "Muslims don't want special treatment, they just want equal treatment". In this regard, it might also be useful to consider whether positive discrimination should concentrate on ending negative discrimination at the grassroots, not pushing for changes 'at the top' of society.

This discussion would not be complete without reference to the role to be played by Muslim intellectuals in the environment of Europe. They should engage themselves in evaluating the evolving attitudes within the community. This will facilitate the removal of negative perceptions and encourage broad understanding. They should not be afraid to ask questions and should pursue the option of building mutual respect on the basis of universal principles and shared universal values.

Muhammad Zamir is a former Secretary and Ambassador who can be reached at mzamir@dhaka.net