Spaces of Islamophobia and spaces of inequality in Greater Paris

Abstract

<jats:p> This paper draws upon quantitative data collected from one of the principal associations fighting Islamophobia in France along with the population census, and provides a step forward in understanding the operation and distribution of Islamophobia. It presents a geography of Islamophobia in Paris based on statistical data, and aims to observe whether or not this geography corresponds or contrasts with geographies of inequality (such as those associated with gentrification, deprivation and marginalisation), by analysing the various spatial patterns stemming from the maps. This socio-spatial analysis of anti-Muslim discrimination is important in Paris because since the terrorist attacks in 2015, anti-Muslim sentiment has increased sharply. The mapping of Islamophobia and its association with the spatial distribution of different socioeconomic and demographic variables synthetized in a typological map display significant forms, relations and diversities within Paris. This cartographic analysis demonstrates that the geography of Islamophobia does not necessarily refer to spaces where ‘Muslims’ and the victims of Islamophobia live in great majority, and rather refers to more privileged and central areas such as Paris intra-muros. Victims mostly experience anti-Muslim incidents outside their everyday spaces away from their homes, such as public institutions and workplaces. Indeed, the findings raise the significance of the exact place where incidents occur as well as societal attitudes to these ‘hierarchical’ places where the perpetrator probably feels more comfortable in behaving in an antisocial and sometimes violent way. </jats:p>

Intersectional approach of everyday geography

“…Ethnic home-based segregation has indeed been enhanced in the Paris region (Préteceille, 2011) and the whole French territory (Pan Ké Shon, 2010) from census data on nationality and country of birth. A more qualitative study also described anti-foreigners discrimination occurring in French privileged and inner cities areas where foreigners (or considered as such) are present during the day (Najib, 2021). This study echoes our research by pointing out that the perpetrators of racial or religious discrimination feel comfortable with taking action in these areas precisely because ‘they feel themselves to be in the majority or dominant’ (Najib, 2021).…”

Locating the threat, rebordering the nation: Gender and Islamophobia in the Swiss Parliament, 2001–2015

“…And Najib (2016) has analysed the locations of anti-Muslim acts by showing the restriction of Muslim mobility – especially that of women. Researchers have also highlighted the diversity of women's veiling practises and how they cope with spatial restrictions (Almila, 2017; Najib, 2016).…”

“…Carina Listerborn (2015) has investigated the intersection between geographies of pain and the geography of headscarves among Muslim women in Malmö, Sweden. And Kawtar Najib (2016) has analysed the locations of anti-Muslim acts by showing the restriction of Muslim mobilityespecially that of womenthrough the use of an intersectional approach. Researchers have highlighted the diversity of women's veiling practices and how they cope with spatial restrictions (Almila 2017;Najib 2016).…”

Inégalités sociospatiales et imbrications des rapports de pouvoir

“…Cette violence au quotidien et son lien avec les politiques nationales sont particulièrement apparents dans les contextes nationaux, où les populations musulmanes sont minoritaires (Schenk et al, à paraître). À Paris, l'islamophobie est analysée comme une organisation spatiale qui distingue des espaces et des lieux, comme le centre-ville et les banlieues, les espaces privés et publics, les moyens de transport, les institutions publiques (Najib 2019 ;Najib, Hopkins 2019 ;Najib 2020). Cette violence sociospatiale est également genrée : les femmes, en raison de leur appartenance réelle ou supposée à l'islam, apparaissent comme les victimes principales de l'islamophobie dans l'espace public, que ce soit du point de vue de la discrimination ou des agressions physiques (Najib 2019 ;Hancock, Mobillion 2019).…”