Professor Guolo, who are the “G2 Muslims”?

The G2 Muslims are second generation Muslims born to at least one immigrant parent, who have grown up in Italy, and therefore this category includes many young people. The very word “Muslims” does not greatly clarify matters unless one uses it presupposing that in an ascribable and immutable manner they have certain characteristics, including those attributed to them by “a collective consciousness”. There are Muslims, especially among the younger ones, who live trying to respect their religious principles and others who refer to Islam’s cultural dimension. Others become secularised, or use ‘identity re-Islamisation’ as a sort of compass for navigating the daily labyrinths of a society filled with uncertainties. They have very different behaviours, practices and religious experiences, primarily among the young, who actively interact with Italian society and belong to a generation with dual identities; they are Muslims but also Italians. So rather than generically calling them Muslims, I would describe them as individuals who experience in a very different manner the reference to religion. One must therefore understand the declination of second generation Muslims’ multiple identities in a context such as the Italian one.

What sort of reception can they expect in Italy as it is today?

Italy has not adopted any integration model, or rather any form of cultural interaction, unlike other countries such as Great Britain, which has adopted multi-cultural models, or France where there is an assimilation model. Albeit in different ways, and bearing in mind their specific history, these countries have tried to establish a public debate, defining what was acceptable or not in the public sphere, as far as particular religious or cultural identities are concerned. Furthermore, they defined access to citizenship in term of ius soli, hence the contractual aspects of belonging to the national community. For a variety of reasons, these models are certainly not exempt from criticism. The fact remains that Italy has made no choices as far as cultural integration is concerned, addressing the subject of immigration only from public order and economic perspective. Various different orientations have prevailed with changes in government and political majority. Due to powerful conditioning imposed by a xenophobic political party, we are currently faced with a model I would describe as “dutiful assimilation.” This is a model that requires foreigners to willingly adhere to “our traditions” which is not very attractive since in exchange for a requested renouncing of particular identities, it does not offer easier access to citizenship. Dutiful assimilation effectively produces perverse effects similar to those arising from excessive multiculturalism. In fact it induces immigrants to fall back on identities and Italian society to ignore what takes place within foreign communities and among the younger generations.

In such a situation what is the role played by second-generation Muslims?

The second generation could help to demolish the wall of diffidence raised by Italians due to the somatising the idea of a “clash between civilisations”, on the emotional wave that followed 9/11, and the work of active political entrepreneurs of Islamophobia and the fear of seeing the social fabric destroyed by foreigners. They could do this by promoting an adapted version of religion within a context such as the European one, characterised by religious pluralism and the individualisation of beliefs. They could also question community leadership, including those of players of organised Islam, unable to adapt their actions to the reality in which immigrant Muslims now live. This is an inescapable task and to achieve it there is also the need for a number of steps to be taken by the Italian state. These steps include the institution of inclusion and citizenship policies. If the young belonging to the G2 become Italian, this will be facilitated because they feel Italian after attending Italian schools, speaking the language and often sharing the tastes and lifestyles, consumptions and relationships of their autochthon peers. Another element that could encourage such a result would be the end of institutional discrimination that, especially at a local level, makes it hard for foreigners to access welfare services. A lack of citizenship and institutional discrimination can lead to dangerously closed attitudes. In such situations religious and ethnic leaders determined to cultivate apartness and communities filled with grievances would prosper, thereby creating potential breeding grounds for conflict.

Translated by Francesca Simmons