Relations between Europe and its Muslim minorities constitute an extensive focus for discussion both within and beyond the Continent. This book reports on the years mainly between 2005 and 2015 and focuses on the exploitation of recent European history when describing relations and the prospects for the nominally 'Christian' majority and Muslim minority. The discourse often references the Jews of Europe as a guiding precedent. The manifold references to the annals of the Jews during the 1930s, the Second World War and the Holocaust, used by both the Muslim minorities and the European 'white' (sic) majority presents an astonishing and instructive perspective. When researching Europe and its Muslim minorities, one is astonished by the alleged discrimination that the topic produces, in particular the expressions embodied in Islamophobia, Europhobia and anti-Semitism. The book focuses on the exemplary European realities surrounding the 'triangular' interactions and relations between the Europeans, Muslims and Jews. Pork soup, also known as 'identity soup', has been used as a protest in France and Belgium against multicultural life in Europe and against the Muslim migrants who allegedly enjoyed government benefits. If the majority on all sides of the triangle were to unite and marginalize the extreme points of the triangle, not by force but by goodwill, reason and patience, then in time the triangle would slowly but surely resolve itself into a circle. The Jews, Christians, Muslims and non-believers of Europe have before them a challenge.
The Communist racial agenda for the American hemisphere, 1931–35
between the European and American radical communities,
another transnational angle, has also contributed to an ever-expanding scope of action and
activity for this particular sort of transversal exchange. 7 A recent work also poses a triangularinteraction between New York,
Mexico and the ‘Black Caribbean’, which is, for the most, not authenticated by
solid documentation other than Communist periodicals and manicured official reports. 8 But despite numerous studies, the
Caribbean experience with international Communism in
use, culled from
another encounter no less painful: the European–Jewish histories and presents.
The next chapter focuses on the exemplary European realities surrounding the
‘triangular’ interactions and relations between the Europeans, Muslims and
Jews and the various arguments and policies that each brings forth to support,
prove and justify their separate and joint views and predictions.
1 One example of using ‘white’ to distinguish Europeans from Muslim migrants is
seen in an interview with French philosopher Alan Finkielkraut: ‘It is a revolt when