Tuesday, May 28, 2024

The burkini fight is back!

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Cole Hanson
Cole Hanson
"Extreme twitteraholic. Passionate travel nerd. Hardcore zombie trailblazer. Web fanatic. Evil bacon geek."

Our columnist Mathieu Bock Côte is currently based in France, where he follows French news from a Quebec perspective.

Every summer, it comes back in an episode, and each time with more massiveness: I’m talking about the burkini fight.

In recent days, it has returned to the fore from the city of Grenoble. The mayor, Eric Beul, has decided to allow this in municipal swimming pools.

It appears that a burkini ban would be discriminatory. What’s more: that licensing would be a social advance, and it seemed that public authorities would never have to interfere with the behavior of those who expose themselves in the city.

Eric Beul also says he is convinced that we should liberate the burkini and bare breasts.


All this in the name of dismantling the patriarchal system.

France raises the issue. On television, radio, and even in political debates, we wonder what to do in front of this symbol.

It is generally accepted that the burkini collides head-on with secularism. But how can we define secularism today? Is it just a principle regulating public space or an expression of French identity that should form the norms of everyone, especially those who are culturally affiliated with a foreign civilization?

Some accuse Eric Bueol of being naive. He was unaware that radical Islam, which struggles to delineate women, exploits the rights and freedoms proposed by Western civilization to impose certain cultural practices that, in the long run, will nullify or empty them of their meanings.

Basically, the neighborhood where the burkini is gradually taking over will sooner or later turn into a neighborhood where the burkini will prevail. For women who refuse to wear it will be intimidated, judged on the fringes of society, judged as immodest, and of a bad life.

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This argument proves, if we remember that demography governs the history of societies. The neighborhoods that have become Muslim leave little room for French cultural norms. Hijabs are being normalized there, as are halal butchers, and French identity is doomed to survive.

These neighborhoods are more and more numerous.

He goes even further: to his critics, the burkini is a symbol of a new Islamist attack to impose its demands on Western societies.

It is a matter of making Islam more visible than ever before, which, moreover, takes hostages of Muslims who wish to live out their faith in peace without being recruited in spite of themselves by an ideology fighting against the West.


If France is particularly interesting when we deal with such a debate, it is because she manages it at the level of principles. She is not satisfied to see in him a pragmatic brawl in the Anglo-Saxon style. She understands that with the burkini symbol, the idea of ​​community and inclusion is at stake.

France, the country of great debates, does not allow itself to be intimidated by those who consider the slightest resistance to Islamism evidence of intolerance.

This debate will not go away, through thick and thin.

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