A small strip of land in the middle of the Mediterranean, 205 km off the Sicilian coast and 113 km away from Tunisia. Lampedusa, the southernmost point of Italy, has become popular in the recent years as the symbol of the humanitarian crisis in the Mediterranean. Today, even if its name is no longer on the front pages, the island is still at the core of migration flows through the Central Mediterranean route and still serves as lifebuoy for many. According to statistics, the death tolls and number of arrivals have decreased in the past couple of years, but people continue to land in Lampedusa – and die in its surrounding sea. Estimations show that 2016 was the deadliest year, with 4,587 dead or missing at sea and 500 arriving in Italy by sea per day, compared to only 61 since June 2018 till today.
However, this is not a positive signal meaning that the Italian and European migration policies are giving the expected results. In fact, 19% of those who have tried to leave Africa last September died or went missing, a percentage that has never been registered before. Past scenarios in which the island, with its 6,000 Lampedusani, was hosting 10,000 people on its small territory are not likely to happen again. Lampedusa is not facing any serious problem in welcoming and hosting migrants in its hotspot, where their process for seeking international protection starts and where they normally spend just two days before being transferred to the mainland.
However, the migratory phenomenon is still profoundly affecting Lampedusa and those who live there. Different people and places around the isle can show what living on an island on the European border means, with all its peculiarities and paradoxes. Continue reading “Lampedusa: A Tragedy with a Plot Twist”→
If migration has continuously been in the spotlight since the beginning of the refugee crisis, it is only during the past few months that Italy has really hit the headlines of European newspapers, despite having been one of the main doors to Europe for several decades.
It is no coincidence that this persistent interest for in Italian migration policies has been renewed since Interior Minister Matteo Salvini took office last June . His decision to shut ports to rescue boats carrying migrants has been hardly discussed and criticised, as well as his attacks to Maltese authorities and European leaders, accused of leaving Italy alone in front of the continuous arrivals of migrants that apparently no Italian government has never concretely tackled before.
Salvini’s determined response to the problem of illegal migration might seem very harsh and cold-hearted – and it actually is. But what Salvini is efficiently doing is simply making good on the promises made during the last electoral campaign. Being the leader of the right-wing and anti-immigrant party “League” (Lega, in Italian), it is no surprise that one of his most urgent goals is halting the flow of migrants into the country.
Actually, this is not only an Italian priority. Hungary has built a double layer barrier stretching for 155 kilometres along the Serbian border. France has rejected migrants at its border with Italy. Spain has built fences around the Moroccan cities of Ceuta and Melilla. Greece is at the core of the EU deal for the readmission of migrants coming from Turkey. Obviously, European countries have done their best to stop the arrival of migrants, but apparently more can be done – for example the EU could follow Trump’s advice and erect a wall across the Sahara Desert. Continue reading “Italy is Salvini or Salvini is Italy?”→
Besides reading all days long, summer holidays are also a perfect occasion to visit some museums… or enjoy some festivals. I had been willing to go to the Rencontres d’Arles for years: I finally managed to go there last month! This festival allows you to stroll through the streets of this centuries-old city while visiting various photography exhibitions. Art photography, photoreportage, experimental, contemporary art, light and sound, video artworks, you name it! If you’re a visual art enthusiast, Arles is definitely the place to go to during the summer! Here is a very small excerpt of what can be seen during this year’s edition (open until September 23!), as well as some comments about two other exhibitions I’ve been to, both in Villeneuve-lès-Avignon.
Germany has just experienced one of the most turbulent general elections in recent history. Merkel has gained another 4-year term; for the first time since WWII, a far-right party, the AfD, has made its way into the German parliament; and a three-party coalition seems inevitable. But what else can we tell from this election?
Winners and losers:
A record six parties have entered the Bundestag. They are: The centre-right CDU/CSU (Christian Democratic Union/Christian Social Union), SPD (Social Democratic Party), The Left (Die Linke), The Greens (Die Grünen), the FDP (Free Democratic Party), and the AfD (Alternative for Germany).
As it stands, no party wishes to cooperate with the AfD, and die Linke is a traditionally difficult ally due to its uneasy past regarding the East German Stasi (Staatssicherheitsdienst, SSD). Since the SPD vows to withdraw from the grand coalition that it has formed with the CDU since 2013, the only feasible possibility is the CDU-Greens-FDP coalition – also known as the ‘Jamaica’ coalition, named after the three colours. Although coalition government is not something new for the German politics, a three-party coalition is still not commonly seen in the German parliament. Continue reading “German Elections Explained – Inside the politics of the 2017 campaign”→
In Europe, the so-called refugee crisis (better: refugee protection crisis), revealed deeply grounded reservations of Europeans against Islam and Muslims. Across the Atlantic, Islam is currently a controversially debated topic as well. Also in the United States questions about the Islam and the influx of Muslim refugees dominate public debate: How to deal with a religion in whose name fundamentalist groups such as Al-Qaeda and ISIS commit violent terrorist attacks? How to deal with a religious group whose culture is perceived as fundamentally different from Western values? In this climate of uncertainty, a general feeling of mistrust, fear, and hatred against Islam and Muslims is gaining ground. These feelings are usually subsumed as Islamophobia, that is, according to researcher Serdar Kaya, “unfavorable prejudgments of Muslim individuals on the basis of their religious background.”
To name just a few examples: In his victorious campaign for the presidential elections of 2016, President Donald J. Trump called for surveillance against mosques and this week, the Trump administration banned people from mostly Islamic countries from entering the United States. While editorial cartoons in American newspapers regularly express attitudes that are hostile against Islam, some authors even bring claims forward that Islam does not deserve religious freedom protections under the First Amendment of the American constitution.
Especially in contrast to Europe, the U.S. have always claimed secularism and religious freedom to be at the centre of American identity. The hostility now expressed towards Islam does not fit in the dominant national narrative. How could Islamophobia evolve in the US? And is it indeed a new phenomenon?
In the decades prior to the terrorist attacks of 9/11, Islam and Muslims were hardly on the political agenda in the U.S. Apparently, no coherent image of ‘the Muslim’ and the religion had been constructed in this period. Also, Americans did not have explicit negative sentiments against Muslims. American indifference towards Islam might be explained with the design of American secularism that declares religion to be a strictly private matter. American identity is therefore, as Zolberg and Woon put it, “no longer anchored in Christianity narrowly defined” but because of the massive influx of immigrants around the 20th century, developed into “a more diffuse deistic civil religion that easily embraces other faiths.”
Post-9/11: The Muslim as Security Threat
In the context of ideological and geopolitical struggles in the Middle East such as the Palestinian armed actions, the hostage crisis in Iran, as well as the Iran-Iraq war, Muslims were increasingly depicted as aggressive individuals that were easily seduced by ruthless religious leaders from the 1980s onwards. In the aftermath of 9/11, this conflation of Muslims and terrorism was fueled and has now gained significant ground in public debate. Hence, Muslims are now mainly associated with the fundamentalist positions of Islamist terrorist groups and are often framed as a threat to the safety and security to American society. Accordingly, Islam is constructed as an inherently violent and intolerant religion. The image of the Muslim as an extremist criminal and of Islam as a violent ideology is successfully enhanced by right-wing populists such as Donald Trump who exploit people’s anxieties for their own electoral successes. Moreover, Islamophobic sentiments were reinforced by further terrorist attacks in Madrid in 2004, London in 2005, and Paris in 2015. In the course of these events, Muslims became seen as both a threat from the outside (Middle Eastern terrorists attacking the Western world) and from within (so-called “homegrown terrorists” planning attacks, as has happened in France in 2015).
The Muslim as Cultural Other
At the same time, the Muslim is increasingly constructed as a cultural Other in America, especially by anti-Islam think tanks. Muslims are depicted as an out-group that is essentially “un-American”. This perception was revealed first and foremost in the political debates related to Barack Hussein Obama’s presidency. Many prominent voices implicitly questioned if a Muslim could ever become president of the U.S. – even though in Obama’s case only his father identified as Muslim. In addition to that, the presumed anti-American character of Islam has also been articulated in the controversies on banning Islamic Sharia law as a source of American law.
Muslims are not only perceived as different, but also as a threat to American culture and identity. In the aftermath of 9/11, multiple books have been published that contribute to the spread of conspiracy theories of Muslims planning to dominate the world. These theories, e.g. in America Alone: The End of the World as We Know It by the Canadian author Mark Steyn (2006), use the relatively higher population growth of Muslim minorities in Western countries as a key argument to predict the decline of Western civilization.
American Islamophobia – Not as New as One Might Think
Many political analysts argue that American Islamophobia is not a recent phenomenon, but that the terrorist attacks rather served as a catalyzer for a longstanding fear and hatred of Muslims in America that preceded 9/11. Hence, although the anti-Muslim discourse became visible only after 9/11 in America, it has a longer history. In fact, American Islamophobia embraces cultural tropes that predate the US itself: British Islamophobia that developed during the colonization of Islamic parts of Asia fuelled Islamophobia in the US. As a consequence, Muslims usually had to fight for their whiteness in order to get naturalized – even if they were phenotypically white. Once arrived in the U.S., the Muslim minority has been regarded with the same suspicion as any other religious minority such as Catholics, Jews, etc. Last but not least, the Islamic religion might have also played a role in racial discrimination against people of color throughout American history and still in the 20th century. All in all, it seems as if the anti-Islamic propaganda of the post-9/11 era merely revives old racial and religious prejudice.
The Dublin Regulation is a law concerning European Union Member States and asylum seekers. It establishes the Member State that is responsible for the receiving and examination of an application for asylum, and for deciding whether the criteria for asylum have been met by the applicant. It is often explained in the news as the regulation that ensures asylum seekers must apply for asylum in the first EU country they entered. It has been heavily criticized by Hungary and Poland since 2015, with both countries making thinly veiled Eurosceptic remarks about taking power back from the European Union. The European Council on Refugees and Exiles often criticizes the Regulation due to the restrictiveness of the criteria for asylum, the lack of protection it offers asylum seekers and for its failure to take the interests of asylum seekers into account.
On February 6, 2016, people demonstrated all over Europe. In cities as diverse as Dresden, Prague, Warsaw, Bratislava, Krakow, Copenhagen, Dublin, Graz, Tartu, Amsterdam, Birmingham, Montpellier, and Bordeaux, up to 9,000 people held banners in the air declaring ‘Nein zur Einwanderung – Stoppt die Merkelisierung,’ or ‘Non au grand remplacement, Non au changement de peuple, Nous sommes le peuple.’ On April 9, 300 people participated in a blockade of a part of the Czech-German border. On May 16, 2,500 people gathered in Dresden with a similar message. All three events were organized by a recent political movement, the so-called Fortress Europe. The movement’s spokesperson advocated the demos on her webpage with the following words:
“[It’s] about identity, appreciation and mutual forgiveness for everything that ever separated us, the European peoples. This event shall be the starting point for real cohesion, for a European sense of community and a strong, European esprit de corps – to fight together as united Europeans for the preservation of our continent.”
Reading this statement, a student of Euroculture gets alerted. Fortress Europe apparently seeks to strengthen a collective European identity; a concept that is usually considered a possible solution to the current challenges in the process of European integration. Yet, Fortress Europe is an openly xenophobic and EU-skeptic movement. EU-skeptics that aim at the creation of European identity? It’s definitely time to have a closer look at Fortress Europe. Continue reading “Patriotic Europeans United in Fortress Europe”→