French Muslims' Response to Terrorism

Extract

[...] Geisser then dwelled on the notion of 'paradoxical injunction' addressed repeatedly to Muslims since the terrorist attacks. In fact, they are the subject of incessant calls to disassociate themselves from 'islamist' terrorism. These injunctions have continued to multiply after each new attack. Whether in the media, in political debate or on social networks, Muslims have had to constantly reaffirm their rejection of jihadism in a visible manner. These calls have taken the form of insistent questioning in broadcasts and articles, but also of direct declarations from political personalities summoning them clearly to take a position. [...]

[...] If an initial reflex of denial of the Islamic nature of terror was observed, doubts quickly arose among many Muslims about the founding texts and their canonical interpretations. This electric shock accelerated individual questioning of faith and opened the way to a pluralization of belief. Beyond essentializing discourses, terrorism has indeed constituted a triple shock for Muslims in France. IV. For a sociological analysis of Muslim mobilizations To analyze Muslim mobilizations in the face of terrorism, Mr. Geisser preferred a sociological approach deviating from identity-based or moralizing reading grids. [...]

[...] According to Mr. Geisser, political actors, in particular, have often taken up this thesis without seeking to empirically support it, contenting themselves with relaying dominant impressions without a real desire for sociological understanding. Most of the discourses that promote it are satisfied with superficial observations, feelings, or prejudices, but rarely rely on a rigorous qualitative and quantitative methodology. Existing writings seem to be more guided by the desire to confirm a preconceived idea rather than questioning it critically. Mr. Geisser then detailed the main registers through which this thesis is disseminated in the public space. [...]

[...] The pain was often accompanied by a deep sense of solitude in the face of trauma and the gaze of others. Then, terrorism has constituted a civic test. Constantly questioned about their loyalty, and their identification to the 'community of mourning', many Muslims have felt under pressure to constantly give proof of their real attachment to the values of the Republic. Religious leaders were subjected to excessive media pressure to condemn terrorism, as if their word was never loud enough. [...]

[...] They are implicitly held responsible for the radical deviations due to their religious affiliation. This aporetic situation prevents Muslims from positioning themselves serenely in public debate, due to this fundamental contradiction maintained towards them. This aporetic republican situation, where conformity to citizenship is constantly achieved through the affirmation of a refused religious difference, generates real identity tensions among Muslims. Some are placed under continuous social pressure forcing them to constantly give proof of their patriotism. Thus, far from demining conflicts, this 'paradoxical injunction' spreads harmful identity emotions by essentializing Muslims. [...]