300,000 French people are permanently settled in the British capital city. They do not form a monolitic community, but various social groups marked by differences in economic and cultural capital. The French state has developed a strong institutional presence to meet the needs of this London based diaspora (consular services, cultural institute, schools, business support). The system is supplemented by associative structures that provide social services. French Londoners also have their own political representation: members of the French parliament, consular advisers, members of the Advisory Committee of the Union of French Nationals Abroad. These mandates give rise to elections and an extraterritorialisation of French politics. Brexit obliges the French Londoners—who have retained their French nationality—to consider the future of their resident status. They will have to negotiate with the British State. The new migration policies of the United Kingdom will also make the possibility to settle in London more difficult for French citizens.
Published in the context of Brexit, this research paper analyses the ‘double relationship’ between Britain and Europe: being ‘in’ by taking part in co-operation with other European states, and at the same time being ‘out’ by staying away from or even leaving multilateral programmes in Europe. This dilemma is worked on from the case of defence procurement policy. How does the British government decide to be both ‘in’ and ‘out’ of Europe by participating in the A400M military transport aircraft programme and withdrawing from the EuroMale UAV programme? Based on exclusive data, the decision in favour of the A400M (‘in’) is explained by the action of political, administrative and industrial actors who perceive the A400M as a ‘truck’ rather than a ‘race car’. As for the British State’s decision not to participate in the EuroMale programme (‘out’), it is conditioned by a weakening of the political will of political actors, and at the same time by a strengthening of conflicting relations between French and British administrations and industries. In doing so, this research contributes to the literature on the acquisition of armaments in strategic studies, and to the literature on differentiated integration in European studies.
The French government recently announced a plan to « fight against radicalization », and a series of measures aimed at preventing the passage to violence. Although the term is not entirely new to the French political language, it marks a departure from an anti-terrorism policy justified mainly by a judicial approach and enforced in great part through administrative measures. France is thus moving closer to the Netherlands and the United Kingdom, who have developed such policies since the mid-2000s. Yet what is, exactly, the « fight against radicalization »? How can we explain this new approach of the French government? And what can we learn from a decade of experiences of these two European countries? This study shows that the concept of radicalization serves as an effective discourse to legitimize police action beyond its usual areas of competence, investing many areas of diversity management such as education, religion, and social policies. The study traces the diffusion of the discourse through European institutions and analyzes, through the notion of « policed multiculturalism », the effects of its legal, administrative and preventive forms.
« Long-distance nationalism », an expression coined by Benedict Anderson, is often used in reference to transnational political activities. But the dynamics of this expatriate nationalism tend to be neglected. Mere nostalgia or even spontaneous mobilisations are evoked to explain this phenomenon. They, however, fail to explain the mechanism that lies behind « long-distance nationalism ». This paper wishes to highlight, through the example of the Hindu nationalist movements, the implication of political entrepreneurs in the country of origin and the instrumental dimension of « long-distance nationalism ». The Sangh Parivar, a network of nationalist Hindu organisations, was indeed replicated among the Hindu diaspora and its structure was litterally exported by a centralised body located in India itself. Of course, the spread of the Sangh Parivar and of its Hindutva ideology abroad was greatly facilitated by local policies like multiculturalism and by the rise of racism in the countries of emigration. A comparison of Hindu nationalist outlets in the United Kingdom, the United States of America and Canada brings to light the two main factors in instilling « long-distance nationalism » : a favorable local context for ethnic mobilisation among migrants on the one hand, and a centralised organisation in the country of origin on the other hand. Eventually, the engineering of long-distance Hindu nationalism from India questions the changing nature of nationalism in a globalised world.
The concept of "world community" is nowadays very commonly employed by researchers dealing with the social aspects of globalization. At the same time, the words "islam" and "umma" -be they used by medias, politicians or scholars- have sometimes assumed the existence of such a community which is supposed to link all Muslims wherever they live. This kind of approach was strongly revived during the "Rushdie affair": the transnational dimension of the protest against the writer and the very content of ayatollah Khomeini's fatwa furthered it.The starting point of this paper is to take the "world community" postulate at its word. What are we talking about ? Who speaks about it ? Under what circumstances and from which places ? How the limits of this concept can be established, or rather how can it be constructed by the observer to become useful ? These questions are addressed by examining the early stage of the anti-Rushdie protest in its worldwide dimension. It is suggested that an analysis of the understandings and strategies of the mobilized groups, of their symbolic and concrete transnational interactions, as well as a comparison between the social and political national contexts, help to identify the "interpretive community" which was formed at this juncture.