A strange consensus has appeared, ranging from the anti-globalization movement to the UMP: the message is that the only way to favour integration is to integrate the fundamentalists… Clearly, Pierre Khalfa and Nicolas Sarkozy want to make more room for fundamentalists (but not for progressive Muslims), whether it is within the European Social Forum (ESF) or the CFCM (French Council of the Muslim Faith). And that is precisely the problem.

Nicolas Sarkozy had promised that fundamentalists would not be invited to sit at the table of the Republic. And yet that is what he has done with the forced union between secular Muslims and fundamentalist Muslims under the CFCM, even if it meant allowing the UOIF (Union of Islamic Organizations of France) and the FNMF (National Federation of Muslims of France) to become the representatives of Islam of France on an equal footing with the Paris Mosque: “I am convinced that when a “radical” is integrated into an official structure, he loses his radicality, because he enters into a dialogue”.

A bad gamble. Any dialogue with the fundamentalists always ends in their favour, and they know it. Pierre Khalfa arrived at the same conclusion. In the 11 November 2014 issue of Le Rebond he stated that integrating “political Islam” is a way of placing Islamic radicality at the service of the anti-globalization movement. And to prove his point and brush away possible reservations, he reminded us that political Christianism – associations like the CCFD (Catholic Committee Against Hunger),

Témoignage chrétien (Christian Witness) or Golias ­ already had their place within this movement. So why not political Muslims? Indeed, there would be nothing shocking about this question if Khalfa also advocated integrating secular and progressive political Muslim movements comparable to the “left wing Catholics” he mentioned. Unfortunately, there is absolutely no equivalence between those he presents as ordinary “political Muslims” and the “liberation theology” or the Young Christian Workers.. On the contrary, they are fundamentalist Muslims at war against modern and progressive Islam.

Has he even read the UOIF propaganda of Tariq Ramadan, of Présence musulmane (Muslim Presence), of the CMF (Muslim Collective of France) and the UJM (Union of Young Muslims), the very associations he wants to make room for within the anti-globalization movement?

Well, I have. And the least that can be said is that I was not bowled over by their faith in progress, equality or secularism. True, the militants of UJM, Présence musulmane and Collectif des musulmans de France are very active in organizing anti-globalization forums, but they are nonetheless anti-feminist, homophobic, puritanical and reactionary. For them it is less a question of becoming an integral part of the anti-globalization movement than developing what Tariq Ramadan calls “spheres of collaboration”, i.e. alliances to move reactionary political Islam forward. “Collaboration does not mean marriage” he reminded his troops, who are terrified at the idea of becoming dissolved in the non Islamic Western culture. But one only has to read the texts of Présence musulmane or the Tawhid publications to realize that the risk is zero. The contempt of these groups towards progressive and secular Muslims – charmingly referred to by Tariq Ramadan as “Muslims without Islam” – has not changed one bit since they became “left wing activists”. This does not mean they are above trying to gain support from “the left” in their fight against progressive and modern Muslims.

Tawhid, which generally only publishes fundamentalist books, was quite happy to publish the book “Les Musulmans face à la mondialisation libérale” (Muslims in the face of liberal globalization) where the name of Pierre Khalfa at last appears alongside Tariq Ramadan. A fine endorsement and a great dialogue between the deaf, as contrary to what Khalfa had probably hoped, the Islamists formed by the Muslim Brotherhood will never change by being in contact with the anti-globalization movement. On the other hand, however, have you remarked how much the anti-racist and anti-globalization movement has changed since it was joined by the fundamentalists? Anti-Semitism is no longer frowned on, they no longer combat racism but “Islamophobia”. Today’s acclaimed feminists are those who wear the veil. The others, the ones fighting against fundamentalist sexism (Muslim or not) are accused of being “racist feminists”. Of all the round-table debates organized in collaboration with the recent FSE in London, the one which beat all the records was the debate on the “hijab and the right to choose”. During the debate France was described as being a racist dictatorship and Bernard Cassen, president of Attac, was booed for simply trying to defend secularism. It was even worse for secularists from the Arab-Muslim world; whenever they tried to address the meeting they were called to order by the fundamentalists!

No, it is not progressive political Islam which has found its place in the anti-globalization movement.. It is the “National Front” ideology of Islam that the anti-globalization movement has so complacently welcomed into its ranks. All in the name of their number one priority, i.e. against American imperialism and Sionism, at the risk of betraying the secular and progressive Muslims that the fundamentalists are fighting. What is the purpose of all this? How come the critical minds of certain progressives are clouded by this racist differentialism when they are confronted by Muslim fundamentalism? Yet they are masters of criticism when it comes to Christian fundamentalism… But most important, how can we imagine a better world if we join up with totalitarians?21

The division among us is as serious as the division caused by Stalinism. No one can just stare at the ceiling waiting for it to pass. The time has come to say no. No to collaborating with fundamentalism, wherever it comes from. For a fairer, freer, more equal and secular world.

FOUREST Caroline, journalist at magazine ProChoix magazine. Most recent publication: Brother Tariq : discourse, strategy et method of Tariq Ramadan, Grasset, 426 pp. 19,50 Euros.21

Libération, 21 December 2004, À 03:34

This post is also available in Français .