http://
http://
http://
At Home in Europe Project やその核の１つである12月15日に発表になった OSI の報告書
"Muslims in Europe" などを中心にマルチカルチュラリズム全般に関するディスカッションのトピック。
たまたま手元に Tariq Modood の "Multiculturalism"
(Polity Press, ©Tariq Modood, 2007, ISBN-13: 978-07456-3288-9)
という書籍があったので読んでいたら、著者であるパキスタン系イギリス人研究者 Modood が OSI の今回発表になった報告書に関わっていることを発見しました。
報告書をざっと読んでみたら、外国人受け入れというトレンドのなかで日本社会にも有用な情報があると思えたので、この場で日本語で議論なり分析するのもいいかなと考えた次第です。
http://
http://
At Home in Europe Project やその核の１つである12月15日に発表になった OSI の報告書
"Muslims in Europe" などを中心にマルチカルチュラリズム全般に関するディスカッションのトピック。
たまたま手元に Tariq Modood の "Multiculturalism"
(Polity Press, ©Tariq Modood, 2007, ISBN-13: 978-07456-3288-9)
という書籍があったので読んでいたら、著者であるパキスタン系イギリス人研究者 Modood が OSI の今回発表になった報告書に関わっていることを発見しました。
報告書をざっと読んでみたら、外国人受け入れというトレンドのなかで日本社会にも有用な情報があると思えたので、この場で日本語で議論なり分析するのもいいかなと考えた次第です。
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コメント(22)
報告書で扱われている11都市の選択について：
１．アムステルダム／オランダ
http://www.soros.org/initiatives/home/focus/amsterdam
アムステルダム全域ではなく、モロッコ系とトルコ系が集中している地区（全体で過半数を非白人のエスニックマイノリティーが占めている）を調査対象としている。歴史的にインドネシアとの関係が深いオランダだが、その２国系の集中している労働者階級地区という選択は説明にあるように調査対象として効率的と思われる。同時代的でもあるようだ。
２．アントワープ／ベルギー
http://www.soros.org/initiatives/home/focus/antwerp
モロッコ系、トルコ系が近年増加している地区という点でアムステルダムと似ている対象だが、東欧からの移民と難民申請者が最新のトレンドでもある点が加味されている模様。フランス語話者でもあるモロッコ系が多いことがアントワープにおいては何かちがった側面を提出しうるのだろうか。
３．ベルリン／ドイツ
http://www.soros.org/initiatives/home/focus/berlin
人種のるつぼと化している大都市の１つだが、ベルリンの中でも最もムスリムの割合が高い（約25％）地区の１つを対象としている。ベルリンの９％がムスリムだそうだが、対象地区は「リトル・イスタンブール」と呼ばれるトルコ系に代表される貧困地域。もっともトルコ系以外も多様。いずれにしてもきわめて順当な選択のように思われる。
４．コペンハーゲン／デンマーク
http://www.soros.org/initiatives/home/focus/copenhagen
パキスタン系、トルコ系、イラク系がデンマークには多いとのことだが、最近ではボスニア系も多く、難民申請者も多い。対象地区は人口過密地区で27％がエスニックマイノリティー。そのうちデンマーク国籍を取っていない人々が３分の２を占めている。国籍を取っていない割合が高いことの影響があるのかどうかは当然何らかの仮説を立てうるだろう。
５．ハンブルグ／ドイツ
http://www.soros.org/initiatives/home/focus/hamburg
ベルリン同様多様な人口構成の都市だが、対象地区はトルコ系、アフガニスタン系、ボスニア系が多く、ムスリム人口は30％を超える。ただし、非ムスリムのエスニックマイノリティーも多く、ポーランド、セルビア、モンテネグロ、ポルトガルなどヨーロッパ内からの移民が多い。アムステルダムやアントワープの対象地区とはその点が大きくちがうように見える。
とりあえず一休み。
１．アムステルダム／オランダ
http://www.soros.org/initiatives/home/focus/amsterdam
アムステルダム全域ではなく、モロッコ系とトルコ系が集中している地区（全体で過半数を非白人のエスニックマイノリティーが占めている）を調査対象としている。歴史的にインドネシアとの関係が深いオランダだが、その２国系の集中している労働者階級地区という選択は説明にあるように調査対象として効率的と思われる。同時代的でもあるようだ。
２．アントワープ／ベルギー
http://www.soros.org/initiatives/home/focus/antwerp
モロッコ系、トルコ系が近年増加している地区という点でアムステルダムと似ている対象だが、東欧からの移民と難民申請者が最新のトレンドでもある点が加味されている模様。フランス語話者でもあるモロッコ系が多いことがアントワープにおいては何かちがった側面を提出しうるのだろうか。
３．ベルリン／ドイツ
http://www.soros.org/initiatives/home/focus/berlin
人種のるつぼと化している大都市の１つだが、ベルリンの中でも最もムスリムの割合が高い（約25％）地区の１つを対象としている。ベルリンの９％がムスリムだそうだが、対象地区は「リトル・イスタンブール」と呼ばれるトルコ系に代表される貧困地域。もっともトルコ系以外も多様。いずれにしてもきわめて順当な選択のように思われる。
４．コペンハーゲン／デンマーク
http://www.soros.org/initiatives/home/focus/copenhagen
パキスタン系、トルコ系、イラク系がデンマークには多いとのことだが、最近ではボスニア系も多く、難民申請者も多い。対象地区は人口過密地区で27％がエスニックマイノリティー。そのうちデンマーク国籍を取っていない人々が３分の２を占めている。国籍を取っていない割合が高いことの影響があるのかどうかは当然何らかの仮説を立てうるだろう。
５．ハンブルグ／ドイツ
http://www.soros.org/initiatives/home/focus/hamburg
ベルリン同様多様な人口構成の都市だが、対象地区はトルコ系、アフガニスタン系、ボスニア系が多く、ムスリム人口は30％を超える。ただし、非ムスリムのエスニックマイノリティーも多く、ポーランド、セルビア、モンテネグロ、ポルトガルなどヨーロッパ内からの移民が多い。アムステルダムやアントワープの対象地区とはその点が大きくちがうように見える。
とりあえず一休み。
６．レスター／イングランド
http://www.soros.org/initiatives/home/focus/leicester
民族的多様性と意味で現在ヨーロッパ内で最も注目をあつめている都市と言えそう。ロンドンを超えるとまで書かれている。イギリス的なのは、アイリッシュ系、インド系やパキスタン系などの伝統的なマイノリティーに加えて、ケニヤなどアフリカに移民したインドなど南アジア系の人々（グジャラーティなどとも呼ばれる）が再度移動してきていること。さらに近年ではソマリア系、クルド系、アフガニスタン系など政治難民と分類できそうな人々が急増中。よって、対象地区も全市22地区のうちいくつかのパターンを持つ３地区を選択している。
７．マルセイユ／フランス
http://www.soros.org/initiatives/home/focus/marseille
言うまでもなく、地理的歴史的にイタリアからの移民とマグレブ諸国とりわけアルジェリア系が多い。11都市の中で別枠的な位置にあるが、若年層のムスリム人口の急増している地区が対象地区であり、その特徴がどう出ているか。
８．パリ／フランス
http://www.soros.org/initiatives/home/focus/paris
ヨーロッパの大都市の例に漏れず多様性は高いが、対象地区となっているパリ18区は労働者階級の地区。既出の他の諸都市との違いはサハラ以南のアフリカ系がマグレブ諸国やトルコ系に加えて多いことだろうか。
９．ロッテルダム／オランダ
http://www.soros.org/initiatives/home/focus/rotterdam
トルコ系、モロッコ系、旧ユーゴ系が多いのは、アントワープやアムステルダムに近いが、労働者階級の都市という性格が強いことが影響しているかどうか。対象地区はスリナム系が多いことも他都市とはちがう。
１０．ストックホルム／スエーデン
http://www.soros.org/initiatives/home/focus/stockholm
歴史的に他都市とは性格がかなり異なると言えるか。トルコ系、パキスタン系、アルバニア系、旧ユーゴ系、イラン系、イラク系、エリトリア系、ウガンダ系などがムスリムマイノリティーを形成しているようだ。東欧、南欧、中近東など相当にバラエティに富んだ地区が対象となっている。
１１．ロンドン／イングランド
http://www.soros.org/initiatives/home/focus/waltham
言うまでもなく、ヨーロッパ最大の多様性を持つ都市と言っていいと思うが、対象はまず移民が最初に住みつく地区。そこからイギリス各地に広がっていく。最近はソマリア系、東欧系が多い。私事ながら私が住んでいる地区は、東地中海から東にかけての比較的古い移民が多い地区でこの報告で対象となっている地区から落ち着いて移ってくる人たちもいると思われる。
全11都市のバランスは何とも言いがたいが、話題性の高い都市や地域を中心に選択した感がある。そのこと自体への評価も必要だろう。
http://www.soros.org/initiatives/home/focus/leicester
民族的多様性と意味で現在ヨーロッパ内で最も注目をあつめている都市と言えそう。ロンドンを超えるとまで書かれている。イギリス的なのは、アイリッシュ系、インド系やパキスタン系などの伝統的なマイノリティーに加えて、ケニヤなどアフリカに移民したインドなど南アジア系の人々（グジャラーティなどとも呼ばれる）が再度移動してきていること。さらに近年ではソマリア系、クルド系、アフガニスタン系など政治難民と分類できそうな人々が急増中。よって、対象地区も全市22地区のうちいくつかのパターンを持つ３地区を選択している。
７．マルセイユ／フランス
http://www.soros.org/initiatives/home/focus/marseille
言うまでもなく、地理的歴史的にイタリアからの移民とマグレブ諸国とりわけアルジェリア系が多い。11都市の中で別枠的な位置にあるが、若年層のムスリム人口の急増している地区が対象地区であり、その特徴がどう出ているか。
８．パリ／フランス
http://www.soros.org/initiatives/home/focus/paris
ヨーロッパの大都市の例に漏れず多様性は高いが、対象地区となっているパリ18区は労働者階級の地区。既出の他の諸都市との違いはサハラ以南のアフリカ系がマグレブ諸国やトルコ系に加えて多いことだろうか。
９．ロッテルダム／オランダ
http://www.soros.org/initiatives/home/focus/rotterdam
トルコ系、モロッコ系、旧ユーゴ系が多いのは、アントワープやアムステルダムに近いが、労働者階級の都市という性格が強いことが影響しているかどうか。対象地区はスリナム系が多いことも他都市とはちがう。
１０．ストックホルム／スエーデン
http://www.soros.org/initiatives/home/focus/stockholm
歴史的に他都市とは性格がかなり異なると言えるか。トルコ系、パキスタン系、アルバニア系、旧ユーゴ系、イラン系、イラク系、エリトリア系、ウガンダ系などがムスリムマイノリティーを形成しているようだ。東欧、南欧、中近東など相当にバラエティに富んだ地区が対象となっている。
１１．ロンドン／イングランド
http://www.soros.org/initiatives/home/focus/waltham
言うまでもなく、ヨーロッパ最大の多様性を持つ都市と言っていいと思うが、対象はまず移民が最初に住みつく地区。そこからイギリス各地に広がっていく。最近はソマリア系、東欧系が多い。私事ながら私が住んでいる地区は、東地中海から東にかけての比較的古い移民が多い地区でこの報告で対象となっている地区から落ち着いて移ってくる人たちもいると思われる。
全11都市のバランスは何とも言いがたいが、話題性の高い都市や地域を中心に選択した感がある。そのこと自体への評価も必要だろう。
Tariq Modood とは何者か。英ガーディアン紙ウエブ記事を次のコメント欄
に貼り付けておきます。
彼の主張のエッセンスが詰まっている内容と思います。労働党政権の誕生、
9/11 よりは後、ロンドンのテロよりは前に寄稿されたものです。OSI の報
告書 "Muslims in Europe" の調査結果を解説しているかのように読めます。
同化融合政策と社会的公正／平等とは必ずしも共存していない。むしろ、
それは異文化を受け入れる側の二重基準であるとの彼の主張は的を得てい
ると私も考えます。
性差、人種、性的好みなどは生来のものであり不可避であるが故に平等や
公正さの概念に守られるが、ムスリムであるということが個人の選択の結
果である場合には、その概念は制度的に補償されない傾向にあると意趣を
とるならば正当な考え方。多文化主義の落とし穴を吟味する１つの有効な
視点と言えるでしょう。
飛躍しすぎていることを承知で書けば、日本における在日韓国・朝鮮人と
イギリスにおけるムスリムの在り方に共通する部分もあるのではないかと
まで私は感じます。「お役所が（最近）発信している多文化共生」がどん
なものか私にはよく分からないのですが、Modood の言葉を借りるならば、
at best politically naïve ということでしょうか。
同時に日本におけるアイデンティティ教育のナイーブさも感じます。
トピックをいきなり立てて何をどう議論できるのか大して考えも浮かばな
いことに気付いたので、まずは話題の提供から。
に貼り付けておきます。
彼の主張のエッセンスが詰まっている内容と思います。労働党政権の誕生、
9/11 よりは後、ロンドンのテロよりは前に寄稿されたものです。OSI の報
告書 "Muslims in Europe" の調査結果を解説しているかのように読めます。
同化融合政策と社会的公正／平等とは必ずしも共存していない。むしろ、
それは異文化を受け入れる側の二重基準であるとの彼の主張は的を得てい
ると私も考えます。
性差、人種、性的好みなどは生来のものであり不可避であるが故に平等や
公正さの概念に守られるが、ムスリムであるということが個人の選択の結
果である場合には、その概念は制度的に補償されない傾向にあると意趣を
とるならば正当な考え方。多文化主義の落とし穴を吟味する１つの有効な
視点と言えるでしょう。
飛躍しすぎていることを承知で書けば、日本における在日韓国・朝鮮人と
イギリスにおけるムスリムの在り方に共通する部分もあるのではないかと
まで私は感じます。「お役所が（最近）発信している多文化共生」がどん
なものか私にはよく分からないのですが、Modood の言葉を借りるならば、
at best politically naïve ということでしょうか。
同時に日本におけるアイデンティティ教育のナイーブさも感じます。
トピックをいきなり立てて何をどう議論できるのか大して考えも浮かばな
いことに気付いたので、まずは話題の提供から。
Friday 21 January 2005 00.06 GMT
http://www.guardian.co.uk/uk/2005/jan/21/islamandbritain.comment12
How to live with who we are
Equality is not possible today without a discussion of its merits and limits
Tariq Modood
The entry of Muslims into British politics has to be seen in the context of the developing
agendas of racial equality and multiculturalism. Muslims have become central to these
agendas even while they have contested important aspects, especially the primacy of
racial identities, narrow definitions of racism and equality, and the secular bias of the
discourse and policies of multiculturalism.
The initial development of anti-racism in Britain followed the American pattern. In the
US, the colour-blind humanism of the civil rights movement came to be mixed with an
emphasis on black pride, black autonomy and black nationalism. The same process has
happened in Britain.
The post-1960s concept of equality is built on colour-explicitness rather than colour-
blindness. It breaks the link between assimilation and equality; indeed, it argues that
making equality dependent on assimilation is a form of oppression, as it makes demands
on minorities that are not made of others. It argues for group-recognition and autonomy -
not separatism but, for example, having a black section or a women-only meeting.
This brings the concept of equality into conflict with liberal citizenship, which is based
on a distinction between public and private identity, and which prohibits the recognition
of group identities so that all citizens are treated the same.
Secondly, it takes race, sex and sexuality beyond being merely ascriptive categories.
Race is of interest to liberal citizenship only because no one can choose their race and
so should not be discriminated against. But if equality is about celebrating previously
demeaned identities (eg in taking pride in one's blackness), then what is being addressed
includes a chosen response to one's ascription. The same applies to sex and sexuality.
We may not choose our sex or sexual orientation but we choose how to politically live
with it. Do we keep it private or do we make it the basis of a social movement and seek
public resources and representation for it?
The position of Muslims in Britain today is exactly the same. No one chooses to be
born into a Muslim family. Similarly, no one chooses to be born into a society where
to be a Muslim creates suspicion, hostility, or failure to get the job you applied for.
How Muslims respond to these circumstances will vary. Some will organise resistance;
others will try to stop looking like Muslims (the equivalent of "passing"); some will
build an ideology out of their subordination, others will not, just as some women will
embrace feminism and some will not.
http://www.guardian.co.uk/uk/2005/jan/21/islamandbritain.comment12
How to live with who we are
Equality is not possible today without a discussion of its merits and limits
Tariq Modood
The entry of Muslims into British politics has to be seen in the context of the developing
agendas of racial equality and multiculturalism. Muslims have become central to these
agendas even while they have contested important aspects, especially the primacy of
racial identities, narrow definitions of racism and equality, and the secular bias of the
discourse and policies of multiculturalism.
The initial development of anti-racism in Britain followed the American pattern. In the
US, the colour-blind humanism of the civil rights movement came to be mixed with an
emphasis on black pride, black autonomy and black nationalism. The same process has
happened in Britain.
The post-1960s concept of equality is built on colour-explicitness rather than colour-
blindness. It breaks the link between assimilation and equality; indeed, it argues that
making equality dependent on assimilation is a form of oppression, as it makes demands
on minorities that are not made of others. It argues for group-recognition and autonomy -
not separatism but, for example, having a black section or a women-only meeting.
This brings the concept of equality into conflict with liberal citizenship, which is based
on a distinction between public and private identity, and which prohibits the recognition
of group identities so that all citizens are treated the same.
Secondly, it takes race, sex and sexuality beyond being merely ascriptive categories.
Race is of interest to liberal citizenship only because no one can choose their race and
so should not be discriminated against. But if equality is about celebrating previously
demeaned identities (eg in taking pride in one's blackness), then what is being addressed
includes a chosen response to one's ascription. The same applies to sex and sexuality.
We may not choose our sex or sexual orientation but we choose how to politically live
with it. Do we keep it private or do we make it the basis of a social movement and seek
public resources and representation for it?
The position of Muslims in Britain today is exactly the same. No one chooses to be
born into a Muslim family. Similarly, no one chooses to be born into a society where
to be a Muslim creates suspicion, hostility, or failure to get the job you applied for.
How Muslims respond to these circumstances will vary. Some will organise resistance;
others will try to stop looking like Muslims (the equivalent of "passing"); some will
build an ideology out of their subordination, others will not, just as some women will
embrace feminism and some will not.
（つづき）
So why is it a surprise that some Muslims don't want invisibility, resist the equality-but-
assimilation deal, and demand some forms of group recognition and autonomy in shared
public institutions, backed by the law and appropriate resources?
The idea that woman, black and gay people do not choose their identities, unlike
Muslims who choose what to believe, and that Muslims therefore need or deserve
less legal protection than those others is at best politically naïve.
Those who see the current Muslim assertiveness as an illegitimate child of
multiculturalism have only two consistent choices. They can repudiate the
idea of equality as identity recognition and return to the liberal idea of equality
as colour-, sex- or religion-blindness. Or they can argue that equality as recognition
does not apply to oppressed religious communities. To deny Muslims positive
equality without one of these two arguments is to be guilty of double standards.
Secularism can no longer be treated as off-limits: equality is not possible today
without a discussion of its merits and limits. It is not a matter of being for or against
secularism; rather, we need an institution-by-institution analysis of how to draw the
public-private boundary and further the cause of equality and inclusivity.
· Tariq Modood is professor of sociology at Bristol University. His book,
Multicultural Politics, is published in March
So why is it a surprise that some Muslims don't want invisibility, resist the equality-but-
assimilation deal, and demand some forms of group recognition and autonomy in shared
public institutions, backed by the law and appropriate resources?
The idea that woman, black and gay people do not choose their identities, unlike
Muslims who choose what to believe, and that Muslims therefore need or deserve
less legal protection than those others is at best politically naïve.
Those who see the current Muslim assertiveness as an illegitimate child of
multiculturalism have only two consistent choices. They can repudiate the
idea of equality as identity recognition and return to the liberal idea of equality
as colour-, sex- or religion-blindness. Or they can argue that equality as recognition
does not apply to oppressed religious communities. To deny Muslims positive
equality without one of these two arguments is to be guilty of double standards.
Secularism can no longer be treated as off-limits: equality is not possible today
without a discussion of its merits and limits. It is not a matter of being for or against
secularism; rather, we need an institution-by-institution analysis of how to draw the
public-private boundary and further the cause of equality and inclusivity.
· Tariq Modood is professor of sociology at Bristol University. His book,
Multicultural Politics, is published in March
報告書 "Muslims in Europe" の Executive Summary から教育に関する部分をはりつけ：
http://www.soros.org/initiatives/home/articles_publications/publications/muslims-europe-20091215/a-muslims-eu-20091215.pdf
The picture on educational attainment for minorities is mixed. In some countries, once
socioeconomic background is taken into account, minorities are doing well. For some
Muslims, religion plays an important role in supporting and encouraging education.
Parental support, particularly in the early years, is also a strong predictor of future
educational attainment. Across all cities, there is increasing recognition of the
importance of pre-school education in ensuring that pupils from minority and other
disadvantaged backgrounds do not start formal schooling underprepared. There is also
growing evidence that education systems which place pupils into different education
streams too early are disadvantaging young people from minority groups, who need
more time to develop the linguistic skills to excel in education.
A desire for more ethnically mixed schools emerged consistently and strongly in the
focus group discussions involving Muslim parents across the different cities. Parents
were anxious about the adverse impact of segregation on their children’s education and
future prospects. Policymakers must find ways to overcome segregation, ways that
result from a mixture of residential settlement patterns and parental and school choices.
Some Muslim pupils continue to suffer racism and prejudice at schools and are
confronted by low expectations from teachers. Teachers need appropriate training and
support to ensure that they can be effective in classrooms that are increasingly diverse,
both ethnically and religiously. At the local level, many schools are responding
positively to the needs of Muslim pupils, finding imaginative ways to work positively
with their cultural heritage.
報告書では教育の 4.7 Expectations and Aspirations と関係するが、上の最後のパラグラフの low expectations from teachers というのが気になる。
言葉の問題や文化背景のちがいから移民は一般的に就学初期段階において学習に障害が大きいことは当然だが、現実にはその潜在能力は全般的に高いことが教育現場で理解されているかどうかは重要だろう。また、その親たちの学校教育に対する要求度も受け入れ国の子どもたちの親よりも一般に高いことも理解されるべきだろう。
私の日記 http://mixi.jp/view_diary.pl?id=1371797489&owner_id=22017808 でも書いたのだが、日本の外国人児童生徒受け入れが、拠点校を設けて語学や日本文化教育を集約的に行なおうとしているのはあくまで過渡期的措置と認識しておく必要を感じる。 OSI の報告書 にもあるように移民の人たち側の「移民先の教育への期待の大きさ」と受け入れ側の「移民の子息への期待の小ささ」は早晩、誤解と摩擦を産むことは明らかなように思われる。
私が居住しているイギリスの例をとれば、ここ数十年にわたって「平等教育」が強調された結果、イギリス社会の中枢を占めているネイティブのイギリス人子弟は私立学校や宗教系（キリスト教系）の学校に優先的に進学することが容易なことで「平等教育」の弊害である学力の低下を免れえている部分が大だが、それらの選択肢が少ない移民たちは「平等」に反対の声を上げ始めているという現実がある。
OSI の報告書にあるように低年齢や移住初期における語学指導システムを充実させ、その後はむしろ移民たちの一般に高い能力を活かせる制度の導入が望ましい。日本の文部科学省の政策にそのような意識があり、実際に法制度や教育制度に活かそうとしているだろうか。疑問である。文部科学省が小学校などの学区指定を柔軟にして拠点校に外国人子弟を集約させていることを先進的などと自画自賛している場合ではなく、まったくその反対に、移民側が自らに相応しい学校を望むであろうから学区指定を取り払って当然であるというのが実態になるであろう。
イギリスの例に戻れば、高学力児童生徒は talented children, gifted children と呼ばれるマイノリティーであり、平等主義の結果、公立学校教育から疎外されていることが大きな問題になっている。その場合、移民たちがそこに数多く含まれている。日本の教育政策にそのような発想はどの程度あるだろうか。
http://www.soros.org/initiatives/home/articles_publications/publications/muslims-europe-20091215/a-muslims-eu-20091215.pdf
The picture on educational attainment for minorities is mixed. In some countries, once
socioeconomic background is taken into account, minorities are doing well. For some
Muslims, religion plays an important role in supporting and encouraging education.
Parental support, particularly in the early years, is also a strong predictor of future
educational attainment. Across all cities, there is increasing recognition of the
importance of pre-school education in ensuring that pupils from minority and other
disadvantaged backgrounds do not start formal schooling underprepared. There is also
growing evidence that education systems which place pupils into different education
streams too early are disadvantaging young people from minority groups, who need
more time to develop the linguistic skills to excel in education.
A desire for more ethnically mixed schools emerged consistently and strongly in the
focus group discussions involving Muslim parents across the different cities. Parents
were anxious about the adverse impact of segregation on their children’s education and
future prospects. Policymakers must find ways to overcome segregation, ways that
result from a mixture of residential settlement patterns and parental and school choices.
Some Muslim pupils continue to suffer racism and prejudice at schools and are
confronted by low expectations from teachers. Teachers need appropriate training and
support to ensure that they can be effective in classrooms that are increasingly diverse,
both ethnically and religiously. At the local level, many schools are responding
positively to the needs of Muslim pupils, finding imaginative ways to work positively
with their cultural heritage.
報告書では教育の 4.7 Expectations and Aspirations と関係するが、上の最後のパラグラフの low expectations from teachers というのが気になる。
言葉の問題や文化背景のちがいから移民は一般的に就学初期段階において学習に障害が大きいことは当然だが、現実にはその潜在能力は全般的に高いことが教育現場で理解されているかどうかは重要だろう。また、その親たちの学校教育に対する要求度も受け入れ国の子どもたちの親よりも一般に高いことも理解されるべきだろう。
私の日記 http://mixi.jp/view_diary.pl?id=1371797489&owner_id=22017808 でも書いたのだが、日本の外国人児童生徒受け入れが、拠点校を設けて語学や日本文化教育を集約的に行なおうとしているのはあくまで過渡期的措置と認識しておく必要を感じる。 OSI の報告書 にもあるように移民の人たち側の「移民先の教育への期待の大きさ」と受け入れ側の「移民の子息への期待の小ささ」は早晩、誤解と摩擦を産むことは明らかなように思われる。
私が居住しているイギリスの例をとれば、ここ数十年にわたって「平等教育」が強調された結果、イギリス社会の中枢を占めているネイティブのイギリス人子弟は私立学校や宗教系（キリスト教系）の学校に優先的に進学することが容易なことで「平等教育」の弊害である学力の低下を免れえている部分が大だが、それらの選択肢が少ない移民たちは「平等」に反対の声を上げ始めているという現実がある。
OSI の報告書にあるように低年齢や移住初期における語学指導システムを充実させ、その後はむしろ移民たちの一般に高い能力を活かせる制度の導入が望ましい。日本の文部科学省の政策にそのような意識があり、実際に法制度や教育制度に活かそうとしているだろうか。疑問である。文部科学省が小学校などの学区指定を柔軟にして拠点校に外国人子弟を集約させていることを先進的などと自画自賛している場合ではなく、まったくその反対に、移民側が自らに相応しい学校を望むであろうから学区指定を取り払って当然であるというのが実態になるであろう。
イギリスの例に戻れば、高学力児童生徒は talented children, gifted children と呼ばれるマイノリティーであり、平等主義の結果、公立学校教育から疎外されていることが大きな問題になっている。その場合、移民たちがそこに数多く含まれている。日本の教育政策にそのような発想はどの程度あるだろうか。
フランスの女性ベール問題
http://www.france24.com/fr/20100126-voile-integral-assemblee-mission-parlementaire-gerin-burqa-islam-salafisme-france?autoplay= （フランス語／フランス24）
http://www.france24.com/en/20100126-parliamentary-report-backs-burqa-ban-0?autoplay= （同上／英語）
OSI の報告書 "Muslims in Europe" pp.104-105, p.103 の表にムスリムのアイデンティティの１つとも言えるヒジャブをかぶることに対する調査がある。社会的公平さを理由に学校でヒジャブをかぶっているために教師から差別されているとの回答が寄せられている。また、ムスリムに対して国家が気を使いすぎていると非ムスリムは回答する割合が大きいことが示されている。
一方、最大のムスリム人口（公式には約500万人）を抱えるフランスで女性のベール（ヒジャブ、ブルカなど）禁止の動きが国家的な議論として進みつつある。今日、フランス国会の委員会資料では、病院、学校、政府機関、公共交通機関での禁止が政教分離と公正原理を理由に進められようとしていることが明らかになった。
これに対してフランスはもとよりヨーロッパ諸国で議論が再び巻き起こっている。フランスが法制化を進めることは他国への影響が大きいのではないかとの懸念。あらゆる側面で EU 基準を押し進めようとする欧州議会の思惑が根底にあることが１国の動きに敏感に諸国が反応する状況と思われるが、この件に関して他国の現状はどうなっているか英国 BBC がかいつまんでまとめてくれているので以下そのまま転載。
下記の状況を大まかに正しいとするならば、各国の抱えている問題が多岐にわたっているなかでフランスの動きがどのような反応を各国に及ぼすのか注視しておきたいところである。例えば、デンマークのような優等生国家が、喉元に刺さった予言者風刺画問題をかかえていてどのように対応するかなどそれぞれに注目すべき点の多様さが問題の複雑化を引き起こす可能性もあるだろう。
http://news.bbc.co.uk/1/hi/world/europe/5414098.stm
The Islamic veil across Europe
Countries across the continent have wrestled with the issue of the Muslim veil
- in various forms such as the body-covering burka and the niqab, which covers
the face apart from the eyes. The debate takes in religious freedom, female equality,
secular traditions and even fears of terrorism.
FRANCE
Headscarves are allowed at French universities - but not schools
France has for years been debating whether to ban the "full veil".
In early 2010 President Nicolas Sarkozy said it was "not welcome"
in France.
This was followed by a French parliamentary committee recommending
a partial ban, saying that veils covering the face were an affront to French
values and proposing they be banned from inside public buildings - such
as hospitals and schools - and public transport.
A ban on Muslim headscarves and other "conspicuous" religious symbols
at state schools was introduced in 2004, and received overwhelming political
and public support in a country where the separation of state and religion is
enshrined in law.
Opinion polls suggest a majority of French people support a full ban.
But January's parliamentary report recommended that restrictions should be
limited. Some MPs feel a ban will stigmatise Muslim women and be difficult
to enforce.
The committee's report is expected to be followed by the drafting of a bill and
a parliamentary debate on the issue.
BRITAIN
There is no ban on Islamic dress in the UK, but schools are allowed to forge
their own dress code after a 2007 directive which followed several high-profile
court cases.
Schools Secretary Ed Balls said in January 2010 it was "not British" to tell
people what to wear in the street after the UK Independence Party called for
all face-covering Muslim veils to be banned.
Ex-UKIP leader Nigel Farage, who leads UKIP's 13 MEPs in Brussels, said the
veils were a symbol of an "increasingly divided Britain", that they "oppressed"
women, and were a potential security threat.
UKIP is the first British party to call for a total ban, after the anti-immigration
British National Party had already called called for the veil to be banned in
Britain's schools.
（つづく）
http://www.france24.com/fr/20100126-voile-integral-assemblee-mission-parlementaire-gerin-burqa-islam-salafisme-france?autoplay= （フランス語／フランス24）
http://www.france24.com/en/20100126-parliamentary-report-backs-burqa-ban-0?autoplay= （同上／英語）
OSI の報告書 "Muslims in Europe" pp.104-105, p.103 の表にムスリムのアイデンティティの１つとも言えるヒジャブをかぶることに対する調査がある。社会的公平さを理由に学校でヒジャブをかぶっているために教師から差別されているとの回答が寄せられている。また、ムスリムに対して国家が気を使いすぎていると非ムスリムは回答する割合が大きいことが示されている。
一方、最大のムスリム人口（公式には約500万人）を抱えるフランスで女性のベール（ヒジャブ、ブルカなど）禁止の動きが国家的な議論として進みつつある。今日、フランス国会の委員会資料では、病院、学校、政府機関、公共交通機関での禁止が政教分離と公正原理を理由に進められようとしていることが明らかになった。
これに対してフランスはもとよりヨーロッパ諸国で議論が再び巻き起こっている。フランスが法制化を進めることは他国への影響が大きいのではないかとの懸念。あらゆる側面で EU 基準を押し進めようとする欧州議会の思惑が根底にあることが１国の動きに敏感に諸国が反応する状況と思われるが、この件に関して他国の現状はどうなっているか英国 BBC がかいつまんでまとめてくれているので以下そのまま転載。
下記の状況を大まかに正しいとするならば、各国の抱えている問題が多岐にわたっているなかでフランスの動きがどのような反応を各国に及ぼすのか注視しておきたいところである。例えば、デンマークのような優等生国家が、喉元に刺さった予言者風刺画問題をかかえていてどのように対応するかなどそれぞれに注目すべき点の多様さが問題の複雑化を引き起こす可能性もあるだろう。
http://news.bbc.co.uk/1/hi/world/europe/5414098.stm
The Islamic veil across Europe
Countries across the continent have wrestled with the issue of the Muslim veil
- in various forms such as the body-covering burka and the niqab, which covers
the face apart from the eyes. The debate takes in religious freedom, female equality,
secular traditions and even fears of terrorism.
FRANCE
Headscarves are allowed at French universities - but not schools
France has for years been debating whether to ban the "full veil".
In early 2010 President Nicolas Sarkozy said it was "not welcome"
in France.
This was followed by a French parliamentary committee recommending
a partial ban, saying that veils covering the face were an affront to French
values and proposing they be banned from inside public buildings - such
as hospitals and schools - and public transport.
A ban on Muslim headscarves and other "conspicuous" religious symbols
at state schools was introduced in 2004, and received overwhelming political
and public support in a country where the separation of state and religion is
enshrined in law.
Opinion polls suggest a majority of French people support a full ban.
But January's parliamentary report recommended that restrictions should be
limited. Some MPs feel a ban will stigmatise Muslim women and be difficult
to enforce.
The committee's report is expected to be followed by the drafting of a bill and
a parliamentary debate on the issue.
BRITAIN
There is no ban on Islamic dress in the UK, but schools are allowed to forge
their own dress code after a 2007 directive which followed several high-profile
court cases.
Schools Secretary Ed Balls said in January 2010 it was "not British" to tell
people what to wear in the street after the UK Independence Party called for
all face-covering Muslim veils to be banned.
Ex-UKIP leader Nigel Farage, who leads UKIP's 13 MEPs in Brussels, said the
veils were a symbol of an "increasingly divided Britain", that they "oppressed"
women, and were a potential security threat.
UKIP is the first British party to call for a total ban, after the anti-immigration
British National Party had already called called for the veil to be banned in
Britain's schools.
（つづく）
（つづき）
NETHERLANDS
In 2006, the Dutch government considered but abandoned plans to impose a
ban on all forms of coverings that obscured the face - from burkas to crash
helmets with visors - in public places, saying they disturbed public order and
safety. Lawyers said the move would likely be unconstitutional and critics said
it would violate civil rights.
The government suggested it would instead seek a ban on face-covering veils
in schools and state departments, but no legislation has yet been passed.
Around 5% of the Netherlands' 16 million residents are Muslims, but only around
300 are thought to wear the burka.
TURKEY
For more than 85 years Turks have lived in a secular state founded by Mustafa
Kemal Ataturk, who rejected headscarves as backward-looking in his campaign
to secularise Turkish society.
Scarves are banned in civic spaces and official buildings, but the issue is deeply
divisive for the country's predominantly Muslim population, as two-thirds of all
Turkish women - including the wives and daughters of the prime minister and
president - cover their heads.
In 2008, Turkey's constitution was amended to ease a strict ban at universities,
allowing headscarves that were tied loosely under the chin. Headscarves covering
the neck and all-enveloping veils were still banned.
The governing party, with its roots in Islam, said the ban meant many girls were
being denied an education. But the secular establishment said easing it would be
a first step to allowing Islam into public life.
ITALY
In 2004 local politicians in northern Italy resurrected old public order laws against
the wearing of masks, to stop women from wearing the burka.
Some mayors from the anti-immigrant Northern League have also banned the use
of Islamic swimsuits.
DENMARK
In 2008, the government announced it would bar judges from wearing
headscarves and similar religious or political symbols - including crucifixes,
Jewish skull caps and turbans - in courtrooms.
That move came after pressure from the Danish People's Party (DPP), known
for its anti-Muslim rhetoric, which has since called for the ban to be extended
to include school-teachers and medical personnel.
After a Danish paper published a controversial cartoon in 2005 depicting the
Prophet Muhammad as a bearded man with a bomb in his turban, there were a
series of protests against Denmark across the Muslim world.
GERMANY
Teacher Fereshta Ludin's case prompted states to legislate
In September 2003 the federal Constitutional Court ruled in favour of a teacher
who wanted to wear an Islamic scarf to school.
However, it said states could change their laws locally if they wanted to.
At least four German states have gone on to ban teachers from wearing headscarves
and in the state of Hesse the ban applies to all civil servants.
BELGIUM
Although there is no nationwide ban, several districts have banned the burka
in public places under old local laws originally designed to stop people masking
their faces completely at carnival time.
In Antwerp, for example, police can now reprimand, or even imprison, offenders.
They say the regulation is all about public safety.
RUSSIA
Russia's Supreme Court has overturned a 1997 interior ministry ruling which
forbade women from wearing headscarves in passport photos.
AUSTRIA
Austria's Women's Minister Gabriele Heinisch-Hosek has said a ban should be
considered in public spaces if the number of women wearing the veil increases
dramatically.
SWITZERLAND
In late 2009, Swiss Justice Minister Eveline Widmer-Schlumpf said a face-veil
ban should be considered if more Muslim women begin wearing them, adding
that the veils made her feel "uncomfortable".
NETHERLANDS
In 2006, the Dutch government considered but abandoned plans to impose a
ban on all forms of coverings that obscured the face - from burkas to crash
helmets with visors - in public places, saying they disturbed public order and
safety. Lawyers said the move would likely be unconstitutional and critics said
it would violate civil rights.
The government suggested it would instead seek a ban on face-covering veils
in schools and state departments, but no legislation has yet been passed.
Around 5% of the Netherlands' 16 million residents are Muslims, but only around
300 are thought to wear the burka.
TURKEY
For more than 85 years Turks have lived in a secular state founded by Mustafa
Kemal Ataturk, who rejected headscarves as backward-looking in his campaign
to secularise Turkish society.
Scarves are banned in civic spaces and official buildings, but the issue is deeply
divisive for the country's predominantly Muslim population, as two-thirds of all
Turkish women - including the wives and daughters of the prime minister and
president - cover their heads.
In 2008, Turkey's constitution was amended to ease a strict ban at universities,
allowing headscarves that were tied loosely under the chin. Headscarves covering
the neck and all-enveloping veils were still banned.
The governing party, with its roots in Islam, said the ban meant many girls were
being denied an education. But the secular establishment said easing it would be
a first step to allowing Islam into public life.
ITALY
In 2004 local politicians in northern Italy resurrected old public order laws against
the wearing of masks, to stop women from wearing the burka.
Some mayors from the anti-immigrant Northern League have also banned the use
of Islamic swimsuits.
DENMARK
In 2008, the government announced it would bar judges from wearing
headscarves and similar religious or political symbols - including crucifixes,
Jewish skull caps and turbans - in courtrooms.
That move came after pressure from the Danish People's Party (DPP), known
for its anti-Muslim rhetoric, which has since called for the ban to be extended
to include school-teachers and medical personnel.
After a Danish paper published a controversial cartoon in 2005 depicting the
Prophet Muhammad as a bearded man with a bomb in his turban, there were a
series of protests against Denmark across the Muslim world.
GERMANY
Teacher Fereshta Ludin's case prompted states to legislate
In September 2003 the federal Constitutional Court ruled in favour of a teacher
who wanted to wear an Islamic scarf to school.
However, it said states could change their laws locally if they wanted to.
At least four German states have gone on to ban teachers from wearing headscarves
and in the state of Hesse the ban applies to all civil servants.
BELGIUM
Although there is no nationwide ban, several districts have banned the burka
in public places under old local laws originally designed to stop people masking
their faces completely at carnival time.
In Antwerp, for example, police can now reprimand, or even imprison, offenders.
They say the regulation is all about public safety.
RUSSIA
Russia's Supreme Court has overturned a 1997 interior ministry ruling which
forbade women from wearing headscarves in passport photos.
AUSTRIA
Austria's Women's Minister Gabriele Heinisch-Hosek has said a ban should be
considered in public spaces if the number of women wearing the veil increases
dramatically.
SWITZERLAND
In late 2009, Swiss Justice Minister Eveline Widmer-Schlumpf said a face-veil
ban should be considered if more Muslim women begin wearing them, adding
that the veils made her feel "uncomfortable".
雑感としてとりあえず。
昨日、ベルギーでの公共の場所でのブルカ禁止（顔を覆うの禁止）が正式に議会で可決される見込みになったが、ムスリム人口が比較的少なく、モロッコ系とトルコ系が大半を占めることなどがヨーロッパ諸国での先鞭を付けやすかったのか？ ベルギーが最初というのは意外というよりも既定路線のようにも思える。
"Muslims in Europe"より、
Analysis of data from the European Social Survey found
that levels of trust in the police vary across different European countries and that, in
general, “older people seem to have more trust in the police than the young, and that
women have more trust in the police than men [...] those working at home have more
trust in the police than those in waged work and, correspondingly, the unemployed trust
the police less than those in waged work”.346 Research from the United States suggests
that ethnic-minority groups have lower levels of trust in the police than the general
population.
Research in Belgium, however, shows that once socio-economic
background is taken into account, the levels of trust in the police found among Turkish
and Moroccan immigrants are no different from their Belgian counterparts.（やりやすいということか？）
とあるが、他方、
Table 107. Respondents reporting having experienced discrimination
by the police (A4)
Per cent
Amsterdam 6.9
Antwerp 16.8 （最も高い）
Berlin 12.9
Copenhagen 8.9
Hamburg 8.9
Leicester 3.0
Marseille 8.9
Paris 7.9
Rotterdam 9.9
Stockholm 6.9
Waltham Forest 8.9
Total 100.0
Source: Open Society Institute data
とのデータも。上記２つの部分からだけでもいろいろと考えさせられる。
昨日、ベルギーでの公共の場所でのブルカ禁止（顔を覆うの禁止）が正式に議会で可決される見込みになったが、ムスリム人口が比較的少なく、モロッコ系とトルコ系が大半を占めることなどがヨーロッパ諸国での先鞭を付けやすかったのか？ ベルギーが最初というのは意外というよりも既定路線のようにも思える。
"Muslims in Europe"より、
Analysis of data from the European Social Survey found
that levels of trust in the police vary across different European countries and that, in
general, “older people seem to have more trust in the police than the young, and that
women have more trust in the police than men [...] those working at home have more
trust in the police than those in waged work and, correspondingly, the unemployed trust
the police less than those in waged work”.346 Research from the United States suggests
that ethnic-minority groups have lower levels of trust in the police than the general
population.
Research in Belgium, however, shows that once socio-economic
background is taken into account, the levels of trust in the police found among Turkish
and Moroccan immigrants are no different from their Belgian counterparts.（やりやすいということか？）
とあるが、他方、
Table 107. Respondents reporting having experienced discrimination
by the police (A4)
Per cent
Amsterdam 6.9
Antwerp 16.8 （最も高い）
Berlin 12.9
Copenhagen 8.9
Hamburg 8.9
Leicester 3.0
Marseille 8.9
Paris 7.9
Rotterdam 9.9
Stockholm 6.9
Waltham Forest 8.9
Total 100.0
Source: Open Society Institute data
とのデータも。上記２つの部分からだけでもいろいろと考えさせられる。
つづき
http://euobserver.com/9/29809 によると、
Belgium moves towards banning the burka
VALENTINA POP
Today @ 09:11 CET
Belgium may be the first European country to ban the full-covering Islamic veils from
being worn in public, after a key-parliamentary committee on Wednesday (31 March)
voted in favour of the move.
The Belgian parliament's home affairs unanimously backed a proposal to ban the
so-called burka and niqab, two forms of the Muslim veil covering the entire body
and face. If the law is enacted, women who wear this in public would be fined 15-25
euros and may face a jail sentence of up to seven days.
Belgian lawmakers say Muslim women should not cover their face
Lawmakers argued that all persons should be identifiable and not cover their faces
unless their work requires it or if police approved carnivals and other festivities
where people can wear masks.
Several districts of Belgium have already banned the burka in public places,
based on the same line of reasoning.
Centre-right MP Corinne De Permentier, speaker of the parliament's lower chamber
said this ban would "liberate the woman from a burden", while "insisting on the
respect of public security," La Libre Belgique reports.
Other lawmakers said the move would "send a strong signal to Islamists," as this
form of veil is usually worn in the most radical of the Muslim communities, for
instance during the Taliban rule in Afghanistan.
But Isabelle Praile, vice-president of the Muslim Executive of Belgium, said the
law would breach the women's fundamental rights and freedom of choice and could
actually aggravate the situation for those women who are forced to wear it.
"I am against imposing such clothing on women, but also against banning them.
I know women who decided themselves to wear the full veil. And if it was imposed
upon them, a ban won't change anything, on the contrary, it will confine them to the
house and they will be completely invisible," she was quoted as saying by Belga
newswire.
If the plenary also endorses the draft bill in the coming months, Belgium would be
the first European country to ban the full-body veil.
France has also been eyeing a similar move, but its top advisory body on constitutional
matters on Wednesday said it would infringe with the country's main law.
"It appears to the State Council that a general and absolute ban on the full veil as such
can have no incontestable judicial basis," it said. However, rules requiring faces to be
uncovered in public places such as schools, hospitals and law courts could be justified
for security reasons, the council said.
Prime Minster Francois Fillon asked for legal advice before drawing up a law on the
subject, but he is not bound to follow it. In January, a French parliamentary committee
recommended a partial ban on Islamic face veils that could be imposed in hospitals,
schools, government offices and on public transport.
とあり、Isabelle Praile, vice-president of the Muslim Executive of Belgium の言い分が、
王道のように感じられる。ベルギーではゴクゴク少数しかブルカを被っている人は
いないとのことで実験的要素も感じるが、国会内委員会の全会派が一致するという
のはベルギーでは異例らしい。フランスはどうなるか。
このトピックの主旨に沿えば、異文化（移民）を受け入れるためには法改正や法解
釈も当然ともなうことが明白と判る一例だが、日本の場合は法や政策よりも個々人
のメンタリティーの総和（"国民感情"）に焦点がよりあてられて議論される傾向に
あるのかもしれない？
http://euobserver.com/9/29809 によると、
Belgium moves towards banning the burka
VALENTINA POP
Today @ 09:11 CET
Belgium may be the first European country to ban the full-covering Islamic veils from
being worn in public, after a key-parliamentary committee on Wednesday (31 March)
voted in favour of the move.
The Belgian parliament's home affairs unanimously backed a proposal to ban the
so-called burka and niqab, two forms of the Muslim veil covering the entire body
and face. If the law is enacted, women who wear this in public would be fined 15-25
euros and may face a jail sentence of up to seven days.
Belgian lawmakers say Muslim women should not cover their face
Lawmakers argued that all persons should be identifiable and not cover their faces
unless their work requires it or if police approved carnivals and other festivities
where people can wear masks.
Several districts of Belgium have already banned the burka in public places,
based on the same line of reasoning.
Centre-right MP Corinne De Permentier, speaker of the parliament's lower chamber
said this ban would "liberate the woman from a burden", while "insisting on the
respect of public security," La Libre Belgique reports.
Other lawmakers said the move would "send a strong signal to Islamists," as this
form of veil is usually worn in the most radical of the Muslim communities, for
instance during the Taliban rule in Afghanistan.
But Isabelle Praile, vice-president of the Muslim Executive of Belgium, said the
law would breach the women's fundamental rights and freedom of choice and could
actually aggravate the situation for those women who are forced to wear it.
"I am against imposing such clothing on women, but also against banning them.
I know women who decided themselves to wear the full veil. And if it was imposed
upon them, a ban won't change anything, on the contrary, it will confine them to the
house and they will be completely invisible," she was quoted as saying by Belga
newswire.
If the plenary also endorses the draft bill in the coming months, Belgium would be
the first European country to ban the full-body veil.
France has also been eyeing a similar move, but its top advisory body on constitutional
matters on Wednesday said it would infringe with the country's main law.
"It appears to the State Council that a general and absolute ban on the full veil as such
can have no incontestable judicial basis," it said. However, rules requiring faces to be
uncovered in public places such as schools, hospitals and law courts could be justified
for security reasons, the council said.
Prime Minster Francois Fillon asked for legal advice before drawing up a law on the
subject, but he is not bound to follow it. In January, a French parliamentary committee
recommended a partial ban on Islamic face veils that could be imposed in hospitals,
schools, government offices and on public transport.
とあり、Isabelle Praile, vice-president of the Muslim Executive of Belgium の言い分が、
王道のように感じられる。ベルギーではゴクゴク少数しかブルカを被っている人は
いないとのことで実験的要素も感じるが、国会内委員会の全会派が一致するという
のはベルギーでは異例らしい。フランスはどうなるか。
このトピックの主旨に沿えば、異文化（移民）を受け入れるためには法改正や法解
釈も当然ともなうことが明白と判る一例だが、日本の場合は法や政策よりも個々人
のメンタリティーの総和（"国民感情"）に焦点がよりあてられて議論される傾向に
あるのかもしれない？
http://www.soros.org/initiatives/home/articles_publications/publications/leicester-report-20100422
2010年４月22日、At Home in Europe Project "Muslims in Leicester" 報告書が発表になった。"Muslims in Europe" の個別都市編の第１弾。まずは英国のレスター。
特筆すべきは、この超多様化多民族都市で、依然として宗教差別を受けたと意識しているマイノリティーが半数を超えていること。また、マイノリティームスリム間での格差が問題になっていること。具体的にはグジャラティムスリムがパキスタン系やインド系のムスリムよりも経済的に優位に立っていること。
その他、自らをイギリス人と称するエスニックマイノリティーが多く意識的には社会的な統合が進んできているにも関わらず、警察やNHSなど公職などへの就業率が低いこと。他方で、裕福層のマイノリティーは教育のよい機会を求めて郊外への移住も進んでいることなどが報告されている。
レスターのように中規模の地方都市にも関わらず、多様性の高い都市は各コミュニティーへの行政が迅速でありうると同時に、マイノリティーへの差別も根強いというのが１つの特徴か。
2010年４月22日、At Home in Europe Project "Muslims in Leicester" 報告書が発表になった。"Muslims in Europe" の個別都市編の第１弾。まずは英国のレスター。
特筆すべきは、この超多様化多民族都市で、依然として宗教差別を受けたと意識しているマイノリティーが半数を超えていること。また、マイノリティームスリム間での格差が問題になっていること。具体的にはグジャラティムスリムがパキスタン系やインド系のムスリムよりも経済的に優位に立っていること。
その他、自らをイギリス人と称するエスニックマイノリティーが多く意識的には社会的な統合が進んできているにも関わらず、警察やNHSなど公職などへの就業率が低いこと。他方で、裕福層のマイノリティーは教育のよい機会を求めて郊外への移住も進んでいることなどが報告されている。
レスターのように中規模の地方都市にも関わらず、多様性の高い都市は各コミュニティーへの行政が迅速でありうると同時に、マイノリティーへの差別も根強いというのが１つの特徴か。
10, 11
http://english.aljazeera.net//news/europe/2010/04/2010429195027981564.html
Belgian politicians pass veil ban
Belgium's upper house now has two weeks to raise any objections to the decision [AP]
Belgian politicians have voted overwhelmingly to ban the wearing of full face veils in public.
The vote in the lower house of the federal parliament saw 136 deputies back a nationwide ban on clothes or veils that do not allow the wearer to be fully identified.
The ban will be imposed in streets, public gardens and sports grounds or buildings "meant for public use or to provide services" to the public, according to the text of the bill.
There were two abstentions in the vote, with no-one voting against the measure.
The law now goes to the Senate, which is also expected to approve it.
'Individual freedoms'
Exceptions to the ban could be allowed for certain festivities, like carnivals, if municipal authorities decide to grant them.
People who ignore the new law could face a fine of $20 to $35 and, or, a jail sentence of up to seven days, unless they have police permission to wear the garments.
Egypt court upholds exam veil ban
All governing parties and the opposition agreed on the move, most on the basis that people cannot be recognised wearing the clothing.
"It's not about introducing any form of discrimination," Daniel Bacquelaine, head of the liberal MR party in the parliament, told MPs, but for cases when such clothing was "aimed at stopping people from being identified".
Ahead of the vote, Isabelle Praile, the vice-president of the Muslim Executive of Belgium, warned that it could set a dangerous precedent.
"Today it's the full-face veil, tomorrow the veil, the day after it will be Sikh turbans and then perhaps it will be mini skirts," she said.
"The wearing of a full-face veil is part of the individual freedoms [protected by Belgian, European and international rights laws]."
Guy Harpigny, a bishop in the southern town of Tournai, said: "Does the state really have the right to regulate the symbols of personal beliefs?"
Sarkozy backing
The ban comes amid controversy in Belgium over the wearing of religious symbols in public places.
In June last year, a Belgian politician of Turkish origin joined the Brussels regional parliament wearing an Islamic headscarf in a first for the country.
Opponents of such religious symbolism distributed flyers at the entry to the assembly building as Mahinur Ozdemir, 26, was sworn in.
Nicolas Sarkozy, the French president, has spoken out in favour of a full ban on the face-covering veil as the government draws up a law to prohibit the garment in public spaces.
According to a government spokesman, Sarkozy told a cabinet meeting earlier this month that the veil "hurts the dignity of women and is not acceptable in French society".
Belgium's upper house now has two weeks to raise any objections to the decision.
http://english.aljazeera.net//news/europe/2010/04/2010429195027981564.html
Belgian politicians pass veil ban
Belgium's upper house now has two weeks to raise any objections to the decision [AP]
Belgian politicians have voted overwhelmingly to ban the wearing of full face veils in public.
The vote in the lower house of the federal parliament saw 136 deputies back a nationwide ban on clothes or veils that do not allow the wearer to be fully identified.
The ban will be imposed in streets, public gardens and sports grounds or buildings "meant for public use or to provide services" to the public, according to the text of the bill.
There were two abstentions in the vote, with no-one voting against the measure.
The law now goes to the Senate, which is also expected to approve it.
'Individual freedoms'
Exceptions to the ban could be allowed for certain festivities, like carnivals, if municipal authorities decide to grant them.
People who ignore the new law could face a fine of $20 to $35 and, or, a jail sentence of up to seven days, unless they have police permission to wear the garments.
Egypt court upholds exam veil ban
All governing parties and the opposition agreed on the move, most on the basis that people cannot be recognised wearing the clothing.
"It's not about introducing any form of discrimination," Daniel Bacquelaine, head of the liberal MR party in the parliament, told MPs, but for cases when such clothing was "aimed at stopping people from being identified".
Ahead of the vote, Isabelle Praile, the vice-president of the Muslim Executive of Belgium, warned that it could set a dangerous precedent.
"Today it's the full-face veil, tomorrow the veil, the day after it will be Sikh turbans and then perhaps it will be mini skirts," she said.
"The wearing of a full-face veil is part of the individual freedoms [protected by Belgian, European and international rights laws]."
Guy Harpigny, a bishop in the southern town of Tournai, said: "Does the state really have the right to regulate the symbols of personal beliefs?"
Sarkozy backing
The ban comes amid controversy in Belgium over the wearing of religious symbols in public places.
In June last year, a Belgian politician of Turkish origin joined the Brussels regional parliament wearing an Islamic headscarf in a first for the country.
Opponents of such religious symbolism distributed flyers at the entry to the assembly building as Mahinur Ozdemir, 26, was sworn in.
Nicolas Sarkozy, the French president, has spoken out in favour of a full ban on the face-covering veil as the government draws up a law to prohibit the garment in public spaces.
According to a government spokesman, Sarkozy told a cabinet meeting earlier this month that the veil "hurts the dignity of women and is not acceptable in French society".
Belgium's upper house now has two weeks to raise any objections to the decision.
イギリス総選挙（５月６日）：ロンドン東部のバングラディッシュコミュニティーから初の国会議員が誕生する可能性が高まっている。ある選挙区ですべての主要政党の候補者が、ムスリムのバングラディッシュ移民第２世代となっている。ここまでたどりつくのに半世紀。"Muslims in Europe" で扱われている区とはちがう選挙区だが、ロンドン東部で移民が多く貧しい点など共通点が多い。ガザへのキャラバン隊を組織し、イラク戦争に反対してきたものの問題の多いとされる元労働党の現職 George Galloway の不出馬も影響。ちなみに保守党候補は「ムスリムは本質的に保守」とアピールしている。
http://english.aljazeera.net/focus/britishelection/2010/04/2010429143531342983.html
London Bangladeshis aim for top job
By Shamim Chowdhury
It's something the Bangladeshi migrants who arrived in Britain in the 1960s and
1970s in search of a better life would not have dared to dream of - that one day
their offspring would be important enough to walk the corridors of power and
make decisions that would affect the entire country.
But that's exactly what's about to happen, as Rushanara Ali, Abjol Miah, Zakir
Khan and Ajmal Masoor all compete to become the first ever British-Bangladeshi
member of parliament for the east London district of Bethnal Green and Bow.
It's the first time ever that all the candidates for the major political parties in one
constituency are of Bangladeshi origin.
They're all Muslim and they were all brought up in the council flats that dominate
the area. Their parents even hail from the same northeast region of Bangladesh –
Sylhet.
Bethnal Green and Bow is home to the largest concentration of Bangladeshis
outside Bangladesh.
They make up a third of the district's population of 100,000 people and live
alongside Somalis, Turks and a host of other ethnic groups.
Rise of Respect
The area around Whitechapel tube station and the famous Brick Lane is so
densely populated with Bangladeshis that over the years it's come to be known
as Bangla Town. Even the street signs are in both Bengali and English.
It's also one of the poorest areas in the country, and until the last general election
in 2005, had been a stronghold for the ruling Labour party.
Until the last general election in 2005, the constituency had been a stronghold
for Labour
But the 2003 invasion of Iraq gave rise to strong anti-war sentiments, and many
turned away from Labour, whose MP at the time, Oona King, had publically declared
her support for the then-prime minister Tony Blair in his decision to go to war.
The Respect party, with its anti-war stance, meanwhile, appealed to a lot of residents,
especially Muslims, and this led to a victory for George Galloway with a majority of
just 824 votes.
Rushanara Ali, an Oxford graduate and Labour hopeful, was King's personal assistant
at the time.
Some believe her own chances of getting elected have been damaged by this close
association, but she says she was never in favour of the Iraq war.
"I was opposed to the war, like many loyal Labour supporters. Over 100 Labour MPs
voted against the war," she says.
"I marched against the war and I think that it [the conflict] was a mistake."
（つづく）
http://english.aljazeera.net/focus/britishelection/2010/04/2010429143531342983.html
London Bangladeshis aim for top job
By Shamim Chowdhury
It's something the Bangladeshi migrants who arrived in Britain in the 1960s and
1970s in search of a better life would not have dared to dream of - that one day
their offspring would be important enough to walk the corridors of power and
make decisions that would affect the entire country.
But that's exactly what's about to happen, as Rushanara Ali, Abjol Miah, Zakir
Khan and Ajmal Masoor all compete to become the first ever British-Bangladeshi
member of parliament for the east London district of Bethnal Green and Bow.
It's the first time ever that all the candidates for the major political parties in one
constituency are of Bangladeshi origin.
They're all Muslim and they were all brought up in the council flats that dominate
the area. Their parents even hail from the same northeast region of Bangladesh –
Sylhet.
Bethnal Green and Bow is home to the largest concentration of Bangladeshis
outside Bangladesh.
They make up a third of the district's population of 100,000 people and live
alongside Somalis, Turks and a host of other ethnic groups.
Rise of Respect
The area around Whitechapel tube station and the famous Brick Lane is so
densely populated with Bangladeshis that over the years it's come to be known
as Bangla Town. Even the street signs are in both Bengali and English.
It's also one of the poorest areas in the country, and until the last general election
in 2005, had been a stronghold for the ruling Labour party.
Until the last general election in 2005, the constituency had been a stronghold
for Labour
But the 2003 invasion of Iraq gave rise to strong anti-war sentiments, and many
turned away from Labour, whose MP at the time, Oona King, had publically declared
her support for the then-prime minister Tony Blair in his decision to go to war.
The Respect party, with its anti-war stance, meanwhile, appealed to a lot of residents,
especially Muslims, and this led to a victory for George Galloway with a majority of
just 824 votes.
Rushanara Ali, an Oxford graduate and Labour hopeful, was King's personal assistant
at the time.
Some believe her own chances of getting elected have been damaged by this close
association, but she says she was never in favour of the Iraq war.
"I was opposed to the war, like many loyal Labour supporters. Over 100 Labour MPs
voted against the war," she says.
"I marched against the war and I think that it [the conflict] was a mistake."
（つづく）
（つづき）
'Ethical foreign policy'
Galloway promised he would not stand for a second term, but would instead step
aside in favour of someone local.
His successor, councillor Abjol Miah, is aware that for many people, the Iraq war
is becoming a distant memory. His task now is to convince voters that Respect is
not a single issue party.
"Yes, the war is one of our main concerns," he says.
"But it's not all we're about. We want Britain to adopt an ethical foreign policy,
not one that invades other countries.
"If black people have overcome prejudice and hundreds of years of slavery, and
have now got a black president, if that's possible, tell me, what's not possible in
the world?"
Ajmal Masroor
Liberal Democrat
"We're spending ��5bn ($7.6bn) which could be spent on hospitals, schools and
other services that are vital in the UK."
The only major party to have put up a Bangladeshi candidate in the past is the
Conservative party, but despite this, it's never done well in the area.
The party's candidate Zakir Khan, however, rejects the idea that there is no place
for a Conservative MP in an area as poor as Bethnal Green and Bow.
"All Asians are naturally conservative," he says.
"We believe in the core values of the Conservative party; we believe in strong
family ties, we also believe in supporting local businesses, and finally, naturally
we want to be successful in life."
High ambitions
Bangladeshis have been involved in local politics ever since they first arrived
in Britain, but Ajmal Masroor, the Liberal Democrat candidate, sees no reason
why they can't set their sights even higher.
He says: "If black people, in their fight for liberation, emancipation and freedom
have overcome prejudice and hundreds of years of slavery, and have now got a
black president, if that's possible, tell me, what's not possible in the world?
"Why should Bangladeshis stop at becoming an MP? Why can't we one day have
a Bangladeshi prime minister?"
Why not indeed.
Other candidates standing in the election for Bethnal Green and Bow are:
Farid Bakht - Green Party, Patrick Brooks - Independent, Haji Choudhury -
Independent, Hasib Hikmat - United Voice, Ahmed Malik - Independent, Jeffrey
Marshall - British National Party, Alexander van Terheyden - Pirate Party UK.
（おわり）
'Ethical foreign policy'
Galloway promised he would not stand for a second term, but would instead step
aside in favour of someone local.
His successor, councillor Abjol Miah, is aware that for many people, the Iraq war
is becoming a distant memory. His task now is to convince voters that Respect is
not a single issue party.
"Yes, the war is one of our main concerns," he says.
"But it's not all we're about. We want Britain to adopt an ethical foreign policy,
not one that invades other countries.
"If black people have overcome prejudice and hundreds of years of slavery, and
have now got a black president, if that's possible, tell me, what's not possible in
the world?"
Ajmal Masroor
Liberal Democrat
"We're spending ��5bn ($7.6bn) which could be spent on hospitals, schools and
other services that are vital in the UK."
The only major party to have put up a Bangladeshi candidate in the past is the
Conservative party, but despite this, it's never done well in the area.
The party's candidate Zakir Khan, however, rejects the idea that there is no place
for a Conservative MP in an area as poor as Bethnal Green and Bow.
"All Asians are naturally conservative," he says.
"We believe in the core values of the Conservative party; we believe in strong
family ties, we also believe in supporting local businesses, and finally, naturally
we want to be successful in life."
High ambitions
Bangladeshis have been involved in local politics ever since they first arrived
in Britain, but Ajmal Masroor, the Liberal Democrat candidate, sees no reason
why they can't set their sights even higher.
He says: "If black people, in their fight for liberation, emancipation and freedom
have overcome prejudice and hundreds of years of slavery, and have now got a
black president, if that's possible, tell me, what's not possible in the world?
"Why should Bangladeshis stop at becoming an MP? Why can't we one day have
a Bangladeshi prime minister?"
Why not indeed.
Other candidates standing in the election for Bethnal Green and Bow are:
Farid Bakht - Green Party, Patrick Brooks - Independent, Haji Choudhury -
Independent, Hasib Hikmat - United Voice, Ahmed Malik - Independent, Jeffrey
Marshall - British National Party, Alexander van Terheyden - Pirate Party UK.
（おわり）
http://www.france24.com/fr/20100519-conseil-ministres-penche-exte-interdisant-voile-integral-france-burqa-niqab
http://www.france24.com/en/20100519-france-government-examines-islamic-veil-ban-bill-sarkozy
http://www.47news.jp/CN/201005/CN2010051901001058.html
仏、ブルカ禁止法案を閣議決定 違反に罰金や禁固刑
【パリ共同】フランス政府は１９日、イスラム教徒女性の顔など全身を覆う
衣装「ブルカ」や「ニカブ」が、女性の尊厳を傷つけ安全上も問題があるとし
て、公共の場所での着用を禁止し、違反者に罰金や禁固刑を科す法案を閣議決
定した。
法案は７月に国民議会（下院）で、９月に上院で審議が始まる予定。ただ、
行政諮問機関に当たる国務院が法案に憲法違反の疑いを示すなど反対や慎重意
見もあり、今後曲折も予想される。
サルコジ大統領は閣議で「（法成立は）困難な道のりになろうが、正しい道
だ」と法規制の決意を強調した。
法案は「自主的な判断であっても、公共の場所で顔を隠すことは許されない」
と明記。違反者には１５０ユーロ（約１万７千円）の罰金や公民権講座の受講
を義務付ける。また「性別を理由に、顔を隠すよう強制した者」には１年の禁
固刑と１万５千ユーロの罰金を定めた。法律の公布から施行までに半年の猶予
を設け、着用女性の説得に当たるともしている。
http://www.france24.com/en/20100519-france-government-examines-islamic-veil-ban-bill-sarkozy
http://www.47news.jp/CN/201005/CN2010051901001058.html
仏、ブルカ禁止法案を閣議決定 違反に罰金や禁固刑
【パリ共同】フランス政府は１９日、イスラム教徒女性の顔など全身を覆う
衣装「ブルカ」や「ニカブ」が、女性の尊厳を傷つけ安全上も問題があるとし
て、公共の場所での着用を禁止し、違反者に罰金や禁固刑を科す法案を閣議決
定した。
法案は７月に国民議会（下院）で、９月に上院で審議が始まる予定。ただ、
行政諮問機関に当たる国務院が法案に憲法違反の疑いを示すなど反対や慎重意
見もあり、今後曲折も予想される。
サルコジ大統領は閣議で「（法成立は）困難な道のりになろうが、正しい道
だ」と法規制の決意を強調した。
法案は「自主的な判断であっても、公共の場所で顔を隠すことは許されない」
と明記。違反者には１５０ユーロ（約１万７千円）の罰金や公民権講座の受講
を義務付ける。また「性別を理由に、顔を隠すよう強制した者」には１年の禁
固刑と１万５千ユーロの罰金を定めた。法律の公布から施行までに半年の猶予
を設け、着用女性の説得に当たるともしている。
http://af.reuters.com/article/oddlyEnoughNews/idAFTRE65E4SY20100615?pageNumber=2&virtualBrandChannel=0&sp=true
Paris bans sausage/wine party over Muslim concerns
Tue Jun 15, 2010 6:17pm GMT
By Laure Bretton
PARIS (Reuters) - A giant "sausage and wine" party planned later this week in a Paris neighbourhood with many Muslim residents risks sparking disturbances and will therefore be banned, police in the French capital announced on Tuesday.
The event, announced on the social networking site Facebook late last month, had drawn growing criticism from politicians and civic groups in recent days as its page containing barely disguised anti-Muslim slogans attracted over 7,000 members.
The event, called an "apero geant" (giant cocktail party), was due on Friday, a date seen as highly provocative because that will be the day of the weekly Muslim prayer and the World Cup soccer match between England and majority Muslim Algeria.
It is also the 70th anniversary of General Charles de Gaulle's famous 1940 "Appeal of June 18" from London calling on the French to resist the German occupation of their country.
"This open-air event creates serious risks of disturbances to public order," the police said in a statement, noting the symbolism of the time and place chosen for the flash mob-style party. It also said counter-demonstrations were planned.
The main organiser, Sylvie Francois, wrote that she wanted the event to be "a joyous protest" against the closing down of roads in the Goutte d'Or neighbourhood every Friday by Muslims praying in the street outside the overcrowded mosque there.
MAYOR CRITICAL
The Facebook page also appeared to signal the party's thrust with appeals to "native Parisians" and complaints about "the resolute foes of our local wines and pork products." In a statement before the ban was announced, Paris Mayor Bertrand Delanoe said the party was "clearly inspired by extreme right-wing movements" and seemed to be "designed to degenerate, possibly into violence."
Fadela Amara, secretary of state for urban policy and a practicing Muslim, denounced the planned event as a bid by the extreme right to spread hatred.
"I'm all for people getting together, having a drink and a good time, but when it's organised like that ... it's very dangerous," she told RTL radio.
After the ban was announced, supporters of the event wrote on the Facebook page that they would still gather on Friday in Goutte d'Or, a poor mixed-ethnic area of northeastern Paris.
"It's official -- Muslims can pray in the street but we don't have the right to eat pork there. France is now ruled by sharia," one supporter named Antoine wrote.
The "apero geant" plan, a takeoff on flash mob drinking parties that have become popular in France, recalls earlier events such as winter soup kitchens serving only dishes containing pork so neither Muslims nor Jews would eat them.
The Paris event page also carried announcements of similar "sausage and wine" parties in Lyon, Toulouse, Brussels and London, where the event is called a "bacon and beer" party.
(Reporting by Laure Bretton, writing by Tom Heneghan)
Paris bans sausage/wine party over Muslim concerns
Tue Jun 15, 2010 6:17pm GMT
By Laure Bretton
PARIS (Reuters) - A giant "sausage and wine" party planned later this week in a Paris neighbourhood with many Muslim residents risks sparking disturbances and will therefore be banned, police in the French capital announced on Tuesday.
The event, announced on the social networking site Facebook late last month, had drawn growing criticism from politicians and civic groups in recent days as its page containing barely disguised anti-Muslim slogans attracted over 7,000 members.
The event, called an "apero geant" (giant cocktail party), was due on Friday, a date seen as highly provocative because that will be the day of the weekly Muslim prayer and the World Cup soccer match between England and majority Muslim Algeria.
It is also the 70th anniversary of General Charles de Gaulle's famous 1940 "Appeal of June 18" from London calling on the French to resist the German occupation of their country.
"This open-air event creates serious risks of disturbances to public order," the police said in a statement, noting the symbolism of the time and place chosen for the flash mob-style party. It also said counter-demonstrations were planned.
The main organiser, Sylvie Francois, wrote that she wanted the event to be "a joyous protest" against the closing down of roads in the Goutte d'Or neighbourhood every Friday by Muslims praying in the street outside the overcrowded mosque there.
MAYOR CRITICAL
The Facebook page also appeared to signal the party's thrust with appeals to "native Parisians" and complaints about "the resolute foes of our local wines and pork products." In a statement before the ban was announced, Paris Mayor Bertrand Delanoe said the party was "clearly inspired by extreme right-wing movements" and seemed to be "designed to degenerate, possibly into violence."
Fadela Amara, secretary of state for urban policy and a practicing Muslim, denounced the planned event as a bid by the extreme right to spread hatred.
"I'm all for people getting together, having a drink and a good time, but when it's organised like that ... it's very dangerous," she told RTL radio.
After the ban was announced, supporters of the event wrote on the Facebook page that they would still gather on Friday in Goutte d'Or, a poor mixed-ethnic area of northeastern Paris.
"It's official -- Muslims can pray in the street but we don't have the right to eat pork there. France is now ruled by sharia," one supporter named Antoine wrote.
The "apero geant" plan, a takeoff on flash mob drinking parties that have become popular in France, recalls earlier events such as winter soup kitchens serving only dishes containing pork so neither Muslims nor Jews would eat them.
The Paris event page also carried announcements of similar "sausage and wine" parties in Lyon, Toulouse, Brussels and London, where the event is called a "bacon and beer" party.
(Reporting by Laure Bretton, writing by Tom Heneghan)
http://edition.cnn.com/2010/WORLD/europe/06/15/france.station.ordered.off.air/index.html
France orders Hamas TV station off air, agency says
By the CNN Wire Staff
June 15, 2010 -- Updated 1735 GMT (0135 HKT)
Palestinians work at Hamas-run Al-Aqsa TV in Gaza City on June 15 after Paris decided to take it off the air in France.
(CNN) -- France has asked that the official Hamas-run TV channel Al-Aqsa not be broadcast through French-based satellite provider Eutelsat on the grounds that the station has violated a prohibition on incitement to hatred or violence based on race, religion or nationality, the French broadcasting monitoring agency said in a release.
The station has broadcast "several programs ignoring this prohibition," the Conseil Superieur de l'Audiovisuel said in a June 9 release obtained Tuesday by CNN.
Hazem Al-sha'rawi, the head of Al-Aqsa, said the decision was politically motivated.
"What is new is the decision is now coming from France after the success of Aqsa TV in broadcasting the campaign of the 'Freedom Flotilla' and exposing the wrongdoings of the Israeli practices that took place," Al-sha'rawi told CNN.
"Always after the success of media outlets in exposing the wrongdoings of the Israeli practices, decisions are made and usually are blackmail decisions. A short time is left for France to reverse this decision," he said.
Israel says the commandos were acting in self-defense, pointing to videos that show people on the boat swinging clubs at the Israeli military members as they lowered themselves onto the ship on ropes from helicopters.
France orders Hamas TV station off air, agency says
By the CNN Wire Staff
June 15, 2010 -- Updated 1735 GMT (0135 HKT)
Palestinians work at Hamas-run Al-Aqsa TV in Gaza City on June 15 after Paris decided to take it off the air in France.
(CNN) -- France has asked that the official Hamas-run TV channel Al-Aqsa not be broadcast through French-based satellite provider Eutelsat on the grounds that the station has violated a prohibition on incitement to hatred or violence based on race, religion or nationality, the French broadcasting monitoring agency said in a release.
The station has broadcast "several programs ignoring this prohibition," the Conseil Superieur de l'Audiovisuel said in a June 9 release obtained Tuesday by CNN.
Hazem Al-sha'rawi, the head of Al-Aqsa, said the decision was politically motivated.
"What is new is the decision is now coming from France after the success of Aqsa TV in broadcasting the campaign of the 'Freedom Flotilla' and exposing the wrongdoings of the Israeli practices that took place," Al-sha'rawi told CNN.
"Always after the success of media outlets in exposing the wrongdoings of the Israeli practices, decisions are made and usually are blackmail decisions. A short time is left for France to reverse this decision," he said.
Israel says the commandos were acting in self-defense, pointing to videos that show people on the boat swinging clubs at the Israeli military members as they lowered themselves onto the ship on ropes from helicopters.
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