Marginalization blights lives of French people of Arab origin: Survey

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Half of the people questioned believe that neither their race, nor their origin and their religion had any impact on their feelings of belonging to French society. (Shutterstock)
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The Arc de Triomphe overlooking the Champs Elysees in Paris. (Shutterstock)
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Updated 30 November 2020
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Marginalization blights lives of French people of Arab origin: Survey

  • An Arab News en Francais/YouGov poll suggests the largest minority group in France suffer from lack of acceptance, even stigmatization
  • More than half the respondents said they adhere to secularism and believe it could help alleviate problems in the Arab world 

DUBAI: As a wave of violence inspired by radical Islam shakes French cities and the culture at large, creating a sense of insecurity and fear, Islamophobia is on the rise. Islamism is not Islam, but for lack of knowledge, conflation of the two is easy.

It is through this wrong prism that French Muslims are viewed, as well as some Jews and Christians due to their Arab origins. INSEE, France’s national statistics bureau, said that by 2019, 55 percent of immigrants (both first and second generation) had come from Arab countries. They are the largest minority group in France and therefore it is not for an extremist minority to represent them.

For the first time in France, a survey was carried out among French people of Arab origin. Arab News en Francais commissioned leading online polling firm YouGov to conduct research on the perception of their life in France and their position in the face of secularism.

Arab News Research and Studies Unit partnered with YouGov for the survey which was carried out between Sept. 8 and Sept. 14, and was based on a representative sample of 958 French people from Arab countries, living in France.

The survey confirms their desire to belong to a democratic and secular France. It emerges that all religions are not perceived in the same way by French society, as indicated by the feelings of the French of Arab origin, Muslims and Jews who were interviewed.

Contrary to popular belief, the majority of those interviewed were found to be educated and employed, while French people of Arab origin are generally familiar with the French system and its history, and adhere to the fundamental values ​​of the French Republic.

The French of Arab origin have largely adapted to the way of life in France, but they do not feel accepted, with many citing a sense of stigmatization. Both religion and their national origin have no impact on their sense of belonging to French society. But the sounding of their name has an impact on their careers.

Half of the people questioned believe that neither their race, nor their origin and their religion had any impact on their feelings of belonging to French society and on their professional careers. Their responses, however, underline a feeling of exclusion which, for 51 percent is not linked to skin color, but rather to the ethnic origin of their name (36 percent), which, on the other hand, has a negative impact on their career prospects.

This feeling of exclusion is exacerbated among women who believe that their country of origin (46 percent against 33 percent of men) as well as their religion (66 percent against 52 percent of men) causes a negative perception among their compatriots.

French people of Arab origin clearly respect French values, such as secularism, and believe that a secular system would be beneficial for their country of origin. Many even claim to be ready to defend this model in their country of origin.

IN NUMBERS

55% French immigrants with roots in Arab countries.

51% Who did not link feeling of exclusion to skin color.

36% Who linked feeling of exclusion to ethnic origin of their name.

In fact, 54 percent of them advocate secularism, which would be, for them, a solution to the problems of the Arab world. The people questioned are reluctant to interfere with religion in politics and appreciate the secular system applied in France, which they even openly defend in their country of origin.

Moreover, the majority is not in favor of regulations on religious clothing, but 45 percent of men, 48 percent of respondents residing in rural France and 50 percent of those aged over 55 support regulatory laws and are in favor of such decisions, against 29 percent of the youngest (18-24 years) interviewees.

The oldest are better integrated than the youngest who were born in France. The younger generations are much less enthusiastic about state institutions and seem to be going back to their parents’ roots, thus reinforcing their sense of otherness.

The survey highlights the widening gap between the generations, insofar as young French people of Arab origin aged 18-24, for whom their religion is perceived positively (53 percent), seem less inclined to respect the regulations and join institutions like the national football team. Thus, 58 percent would support the football team of their country of origin against France, while 58 percent of men aged 35 to 44 and 72 percent of those over 55 would support the French team.

This last point reflects a generational gap and a generational conflict, which represents a major challenge for the future. A significant 49 percent of respondents and 52 percent of 18-34-year-olds believe that education levels are the most important factor in advancing their careers, but that their last name alone has a negative impact on their career, despite their ability to progress and the fact that they give themselves the means to do so.

A better knowledge of French people of Arab origin, peaceful and attached to the values ​​of freedom and secularism, is essential if the fight against extremism and Islamization in France is to be won.


Only 4% women on ballot as Bangladesh prepares for post-Hasina vote

Updated 26 January 2026
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Only 4% women on ballot as Bangladesh prepares for post-Hasina vote

  • Women PMs have ruled Bangladesh for over half of its independent history
  • For 2026 vote, only 20 out of 51 political parties nominated female candidates

DHAKA: As Bangladesh prepares for the first election since the ouster of its long-serving ex-prime minister Sheikh Hasina, only 4 percent of the registered candidates are women, as more than half of the political parties did not field female candidates.

The vote on Feb. 12 will bring in new leadership after an 18-month rule of the caretaker administration that took control following the student-led uprising that ended 15 years in power of Hasina’s Awami League party.

Nearly 128 million Bangladeshis will head to the polls, but while more than 62 million of them are women, the percentage of female candidates in the race is incomparably lower, despite last year’s consensus reached by political parties to have at least 5 percent women on their lists.

According to the Election Commission, among 1,981 candidates only 81 are women, in a country that in its 54 years of independence had for 32 years been led by women prime ministers — Hasina and her late rival Khaleda Zia.

According to Dr. Rasheda Rawnak Khan from the Department of Anthropology at Dhaka University, women’s political participation was neither reflected by the rule of Hasina nor Zia.

“Bangladesh has had women rulers, not women’s rule,” Khan told Arab News. “The structure of party politics in Bangladesh is deeply patriarchal.”

Only 20 out of 51 political parties nominated female candidates for the 2026 vote. Percentage-wise, the Bangladesh Socialist Party was leading with nine women, or 34 percent of its candidates.

The election’s main contender, the Bangladesh Nationalist Party, whose former leader Zia in 1991 became the second woman prime minister of a predominantly Muslim nation — after Pakistan’s Benazir Bhutto — was the party that last year put forward the 5 percent quota for women.

For the upcoming vote, however, it ended up nominating only 10 women, or 3.5 percent of its 288 candidates.

The second-largest party, Jamaat-e-Islami, has not nominated a single woman.

The 4 percent participation is lower than in the previous election in 2024, when it was slightly above 5 percent, but there was no decreasing trend. In 2019, the rate was 5.9 percent, and 4 percent in 2014.

“We have not seen any independent women’s political movement or institutional activities earlier, from where women could now participate in the election independently,” Khan said.

“Real political participation is different and difficult as well in this patriarchal society, where we need to establish internal party democracy, protection from political violence, ensure direct election, and cultural shifts around female leadership.”

While the 2024 student-led uprising featured a prominent presence of women activists, Election Commission data shows that this has not translated into their political participation, with very few women contesting the upcoming polls.

“In the student movement, women were recruited because they were useful, presentable for rallies and protests both on campus and in the field of political legitimacy. Women were kept at the forefront for exhibiting some sort of ‘inclusive’ images to the media and the people,” Khan said.

“To become a candidate in the general election, one needs to have a powerful mentor, money, muscle power, control over party people, activists, and locals. Within the male-dominated networks, it’s very difficult for women to get all these things.”