- Area: Social Sciences
- Program: Political Science
- Type of Writing: Essay (Analytical, Interpretive)
- Course Level: 2000
- English Speaking Nativeness: Non-Native
- Year: 2018
- Paper ID: SS.P.S.E.2.N.2.1
Comparative Analysis Paper 1
In my paper I am going to comparing Muslim immigrations in western countries. The countries are United Kingdom, France and Germany. I will discuss that how these governments deal with their Muslim immigrants. Muslims from Syria, Afghanistan, and Somalia leave their country because of Middle East conflict, and bad economy situation. I am one of them that I moved from Afghanistan to the United States. Muslims leave their country and hope for new country to stay safe and live their life. Muslims original workers, as different migrants, were at first saw in Britain and in France and in Germany as brief specialists, who might in the end return to their nation of starting point. The United Kingdoms, Germany, and France had different attitude with their Muslims population.
The colonization of Muslim nations and the movement waves to Europe following the second world war prompted a noteworthy Muslim nearness in this three nations England Germany, and France. These nations experienced massive post war influxes of migration. In Britain a large part of immigrants came from former colonies, which is Muslim counties Pakistan, and Bangladesh. In France Muslim migration come from North African countries and Pakistan as well. In Germany Muslim migration come from Turkey, Syria and Afghanistan. Muslims speak to these days a noteworthy religious minority in Britain, in Germany and in France. After France, England is the European nation with the biggest Muslims population. A distinction of Britain is that migration control started very early moderately to other European nations and France specifically, in the 1960s. The biggest bunch is of Pakistani cause, different Muslims originates from various ethnic foundations, in specific Middle Eastern, East African Kenyan, Egyptian and
East Asian Malaysian. Subsequently Muslims in Britain, a long way from being a homogeneous gathering, is multiracial, multicultural furthermore, multilingual. Settlement examples of Muslim migration to Britain have prompted a nearby fixation in such huge urban areas as London, Bradford, Birmingham, Manchester, Leicester. Muslim character and the development in general society circle of particularly religious cases from networks of outside birthplace. Muslims living in these nations have a specific connection to their religion that saturates considerably more seriously their day by day life rehearses contrasted with the entire populace. “A recent international poll conducted in 2006-2007 among Muslim populations in London, Paris and Berlin (The Gallup organization, 2007) shows that strong majorities of Muslims (68% in Paris, 85% in London) say religion is an important part of their daily lives, which starkly contrasts with the proportions found in the general population (23% of French, 36% of British). Muslims in Britain and France thus have a much stronger religious identity compared to the general population living in both countries. The fact that this religious identity has been activated politically from the 1980s onwards is linked to the gradual establishment of Muslim communities in Britain and in France, whose durable settlement in host countries went with a development of family, community and other social bounds and networks during the 1980s. As a result, Muslim groups became more self-confident and organized to express their own identity and claims”.
The force of the discussion on the headscarf isn’t the main element recognizing the French also, British cases. The manner in which the issue was detailed additionally features the difference between the two nations. To the extent the wearing of the headscarf in government funded schools is concerned, the British state accordingly shows a more grounded duty to obliging Muslim religious necessity. In France, the exchange has centered about the importance of the laïcité rule, in the long run prompting the attestation of a smaller adaptation of it, entirely barring religious convictions and articulations from the school space. The headscarf was frequently delineated in the press adversely, as an image of ladies’ imbalance, social backwardness and family and network weight. In Germany ladies in burqas are illegal to drive engine vehicles for reasons of street wellbeing. The Federal Transport Ministry affirmed that a true boycott as of now exists.
In terms of policy immigration system, the England, France, and Germany, there is less similarity between these countries. The multicultural approaches that have been actualized from the 1970 onward in the British educational system have noteworthy results on religious instruction. Numerous LEAs began to give a liberal translation of the law by tolerating the nearness of agents of non Christian beliefs among the nearby board of trustees responsible for religious guidance. through neighborhood school courses of action and educational program, numerous kids were subsequently additionally given data about the principle different religions present in the nation Islam, Sikhism, Hinduism and Buddhism. In England British immigrant policy is more restricted and beneficial for Muslims then the Germany and France. The England government fund education religious, and Muslims have separate office for marriage divorce. Muslim women are free what they were in England. But some time Muslims get deport very easy from England. In France the introduction of France’s religious assorted variety stays constrained in the present school educational module. It is mostly the historical backdrop of religions that is considered and not their present structures and articulations inside the French society, as other religions, Islam basically figures as a report subject in the History educational programs at certain authentic times. France and Germany, they don’t have this policy except the deportation police. “In France the legislature passed a law that made marginally more difficult for immigrants and the children of immigrants to gain citizenship although most of Muslims in France are citizens. France has rejected multiculturalism as an appropriate educational model in the state schools”. “Germany has been more willing than France to accommodate the culture and religious needs its Muslim population. The state has been funded some Islamic social welfare, and culture organization and established an Islamic school in Berlin. This decision is to encourage Muslims to learn more about faith in the public schools and the version of Islam fully compatible with the liberal democracy”. British Muslims have won approach concession that their French or German partners have not, accordingly, a political open-door structure hypothesis may well contend this is a consequence of the distinctive political open doors managed Muslims these nations. For instance, Different citizenship laws in these nations a substantially higher level of British Muslims are residents than German Muslims. Since British Muslims have bunch political open door for activism available to them. They can take part through customary political channels. German Muslim are less citizen, because they cannot participate effectively through ordinary politics.
In conclusion: This research shows that because of war, and economic people get immigrated. The United Kingdom, France and Germany have less similarity policy for their Muslim immigrants. Muslims have better right in England than the France and Germany. Germany trying to make their policy like England but still they are not in level of England. For the Muslims rights I can say United Kingdom is first, Germany is second and France third.
1 Localmultidem. “Muslim identities and the school system in France and Britain: The impact of the political and institutional configurations on Islam-related education policies”. Paper presented for the ECPR General Conference Pisa, September 2007.
2 Joel S Fetzer and J Christopher Soper. Muslims and State in Britain, France and Germany.
(Cambridge: Cambridge University Press, 2005), pp. 3-5-7-11