“…It illustrates the confusion and overlaps that occur in concrete situations, religion being one of the categories intersecting with gender and race in most of the headscarf controversies in EU member states. Muslims figure as a perfect example of the interactive dynamics operating between multiple variables that somehow lead to an "ethnicization" or "racialization" of religious characteristics (Modood, 2007;Phillips, 2007 10 ), Muslim women wearing the headscarf embodying the climax of the complex inequalities challenging antidiscrimination tools (Amiraux, 2007a(Amiraux, , 2007bMalik, 2008). As J. Bowen's comparative contribution to this issue reminds us, both internal (internal restrictions on the rights of believers that originate from their own religious community) and external religious discrimination (equal rights and capacities to practice religion) provide good illustrations of normative grounding for antidiscrimination laws (what he calls "religious fairness"), for they tell us which sorts of discriminations are to be tolerated or condemned both in secular and nonsecular contexts.…”