EU leaders should not fear a 'Turkish invasion of Europe'

Just 13 per cent of Turkey’s adult population expressed a desire to migrate, lower than many other countries.

With a year to go until the people of Romania and Bulgaria gain free movement across the EU, familiar concerns have already been raised about the possibility of uncontrolled immigration into the UK and the consequences this could have on the housing and labour markets.

Stoking up such fears has long accompanied talks of EU expansion to Eastern and Southern Europe nations. But the economic balance of power in Europe has shifted, and European leaders need to take a more sensible view of migration. Nowhere is this more the case than with Turkey, which would become the EU’s most easterly and second most populous nation. Accession talks with Turkey began in October 2005 but have stalled, primarily due to opposition in Germany and France.

While there are concerns over the Cyprus issue and the Turkish justice system, ‘freedom of movement for workers’ remains one of the most intractable barriers to Turkish accession, particularly for Germany and France. Turkey’s history as a major source of immigration into Europe since the 1960s, creating visible and sizeable Turkish minorities, has long held back its ambitions to join the EU. If Turkey joins, the fear is that millions of Turks will migrate to Europe, overwhelming local labour markets and exacerbating cultural tensions.

Yet analysis of Gallup World Poll data on migration prospects show there is little basis for this fear. While the desire to migrate is always higher than actual migration rates, comparing data across different countries helps us understand patterns in mobility routes and intensity today and in the future. The findings, which I presented last month as chair of the Turkish Migration in Europe Conference at Regent’s College London, allow us to evaluate the notion of a ‘Turkish invasion of Europe’ following its accession to the EU.

The data showed that around 630 million individuals reported a desire to move to another country, with about 7.6 per cent of the world’s adult population saying they would like to migrate within a year, and about 3 per cent already preparing – so, applying for visas and booking travel.

Comparing Turkish migration attitudes in relation to other nations, we see that 13 per cent of Turkey’s adult population expressed a desire to migrate, lower than popular immigration destinations like Germany (18 per cent), France (19 per cent) and the UK (30 per cent). Turkey’s figure is also lower than the 16 per cent among Southern and Eastern European neighbours. Desire to migrate is relatively high in the troubled countries in Turkey’s neighbourhood: Iraq (16 per cent), Syria (27 per cent) and Iran (15 per cent). Meanwhile, other emerging market economies like Brazil and Russia have reported similar rates to Turkey: both 13 per cent.

Turkey’s record of economic progress and relative political stability in the last decade are key reasons for this shift. Turkey is rapidly becoming a destination country for thousands coming from Africa, Asia and Middle East, as a beacon of stability for the region. Continuing economic crisis in Europe and Turkey’s steady growth, as well as discrimination in some cases, has paved the way for further migration from Europe to Turkey, including many second and third generation Turkish minority members arriving from Germany. Indeed, in the last decade the net Turkish migration to Germany has been negative.

Although it is clear that Turkey is likely to produce some more outward migration, all of her European neighbours are more likely to generate more migrants in the near future. Turkey can already be considered as an immigration destination, and this trend is likely to continue.

With the launch of the "positive agenda" between Turkey and the EU in May last year, and the EU Commission's report in October which called on Turkey to do more to progress its membership bid, 2013 promises to be an important year for Turkey’s European ambitions. Its path to the EU is unlikely to be straightforward, with many barriers still to be crossed, and many politicians in influential nations opposed to its membership. Yet the shift in migration trends is great reason for optimism – showing how the nation’s rapid economic growth is making it increasingly plausible for these barriers to be overcome.

Ibrahim Sirkeci is director of Regent's Centre for Transnational Studies, Regent’s College

EU Enlargement Commissioner Stefan Fule (R) and Turkey's EU Affairs Minister Egemen Bagis give a joint press conference in Ankara on May 17, 2012. Photograph: Getty Images.

Ibrahim Sirkeci is director of Regent's Centre for Transnational Studies, Regent’s College

Show Hide image

France’s burkini ban could not come at a worse time

Yet more legislation against veiled women can only further divide an already divided nation.

Since mayor of Cannes David Lisnard banned the full-body burkini from his town’s beaches, as many as 15 French resorts have followed suit. Arguments defending the bans fall into three main categories. First, it is about defending the French state’s secularism (laïcité). Second, that the costume represents a misogynistic doctrine that sees female bodies as shameful. And finally, that the burkini is cited as a threat to public order.

None of these arguments satisfactorily refute the claims of civil rights activists that the bans are fundamentally Islamophobic.

The niceties of laïcité

The Cannes decree explicitly invokes secular values. It prohibits anyone “not dressed in a fashion respectful of laïcité” from accessing public beaches. However, the French state has only banned “ostentatious” religious symbols in schools and for government employees as part of laïcité (the strict separation between the state and religious society). And in public spaces, laïcité claims to respect religious plurality. Indeed, the Laïcité Commission has tweeted that the ban, therefore, “cannot be based upon the principle of laïcité”.

While veils covering the entire face such as the burqa or niqab are illegal, this is not to protect laïcité; it is a security matter. The legal justification is that these clothes make it impossible to identify the person underneath – which is not the case for the burkini.

 

By falling back on laïcité to police Muslim women in this way, the Cannes authorities are fuelling the argument that “fundamentalist secularism” has become a means of excluding Muslims from French society.

Colonial attitudes

Others, such as Laurence Rossignol, the minister for women’s rights, hold that the burkini represents a “profoundly archaic view of a woman’s place in society”, disregarding Muslim women who claim to wear their burkini voluntarily.

This typifies an enduring colonial attitude among many non-Muslim French politicians, who feel entitled to dictate to Muslim women what is in their best interests. Rossignol has in the past compared women who wear headscarves through choice to American “negroes” who supported slavery.

Far from supporting women’s rights, banning the burkini will only leave the women who wear it feeling persecuted. Even those with no choice in the matter are not helped by the ban. This legal measure does nothing to challenge patriarchal authority over female bodies in the home. Instead, it further restricts the lives of veiled women by replacing it with state authority in public.

Open Islamophobia

Supporters of the ban have also claimed that, with racial tensions high after recent terrorist attacks, it is provocative to wear this form of Muslim clothing. Such an argument was made by Pierre-Ange Vivoni, mayor of Sisco in Corsica, when he banned the burkini in his commune. Early reports suggested a violent clash between local residents and non-locals of Moroccan origin was triggered when strangers photographed a burkini-wearing woman in the latter group, which angered her male companions. Vivoni claimed that banning the costume protected the security of local people, including those of North African descent.

Those reports have transpired to be false: none of the women in question were even wearing a burkini at the time of the incident. Nonetheless, the ban has stood in Sisco and elsewhere.

To be “provoked” by the burkini is to be provoked by the visibility of Muslims. Banning it on this basis punishes Muslim women for other people’s prejudice. It also disregards the burkini’s potential to promote social cohesion by giving veiled women access to the same spaces as their non-Muslim compatriots.

Appeals to public order have, occasionally, been openly Islamophobic. Thierry Migoule, head of municipal services in Cannes, claimed that the burkini “refers to an allegiance to terrorist movements”, conveniently ignoring the Muslim victims of recent attacks. Barely a month after Muslims paying their respects to friends and family killed in Nice were racially abused, such comments are both distasteful and irresponsible.

Increased divisions

Feiza Ben Mohammed, spokesperson for the Federation of Southern Muslims, fears that stigmatising Muslims in this way will play into the hands of IS recruiters. That fear seems well-founded: researchers cite a sense of exclusion as a factor behind the radicalisation of a minority of French Muslims. Measures like this can only exacerbate that problem. Indeed, provoking repressive measures against European Muslims to cultivate such a sentiment is part of the IS strategy.

Meanwhile, the day after the incident in Sisco, riot police were needed in nearby Bastia to prevent a 200-strong crowd chanting “this is our home” from entering a neighbourhood with many residents of North African descent. Given the recent warning from France’s head of internal security of the risk of a confrontation between “the extreme right and the Muslim world”, such scenes are equally concerning.

Now more than ever, France needs unity. Yet more legislation against veiled women can only further divide an already divided nation.

The Conversation

Fraser McQueen, PhD Candidate, University of Stirling

This article was originally published on The Conversation. Read the original article.