French Political Direction Post-Attack of Charlie Hebdo

French Political Direction Post-Attack of Charlie Hebdo
By Farsjana Adeney-Risakotta

After  September  11,  2001, political Islam in the world spotlight because it is considered a source of chaos and violence that has an impact across national borders. But after the attacks that occurred in Paris recently, conducted by two citizens, and their group resulted in 10 journalists, cartoonists of satire magazine Charlie Hebdo, and two policies were killed, the world needs to review the allegations that are being built to political Islam. I argued that the local political dynamics in France are different from the practice of democracy in the United States be sized to pay attention to the assumptions associated with the spread of Islamic political violence in the world today. Frustation of the French Muslim community against the state in regulating the setting of democratic participation led to dissatisfaction which then exploded into violence.

French philosophers such as Voltaire thought through inspiring the United States to enforce its independence in ensure religious equality and participation of all people freely as far as awards to the separation between religion and state is applied to the balance. It takes time, until all American citizens to free expression, accept each other in building a democracy without   taking down  religious robes. Before  September 11, 2001, the rapidly growing Muslim in the United States still had not got a place in the public sphere. More than a decade later, Islam in the United States is part of an equivalent diversity among citizens in the United States. Declaration of Independence of the United States recognizes its founding in the power of God, even in the practice of political governance interventions separated from religion, it provides space for religious symbols and its representations of living with the community in a public space in which they interact. Here and there, tensions are still visible, but the openness of society to accept and interact began to awaken.

Reading the article from Kareem Abdul-Jabbar published  by TIME magazine dated January 9, 2015 after the tragic attacks to Charlie Hebdo offices, is  visible  an American Muslim’s pessimistic spirit to possible difficulties in the democratic changes in the position of religion in France after the violence. Abdul-Jabbar in his article has distinguished between the crime action of a person and the religious teaching. He wants to isolate the terror in Paris from blamming on Islam and encouraging his  people to continue tirelessly the process of transformation to build Islamic ethics so as to carry out the initiative because of the expectation of the same process on the part of the French public is not likely to occur. Ideology of "laïcité" implemented in France where the separation of state and religion happens to religious institutions undergoes a process of elimination of the sacred symbols which are around by secularism  as placed into an iron box  borrowing a phrase of Max Weber, giving a very small chance to citizens receiving fully their religious status.  A religion however provides identity and pride to its followers who turned out in the context of the French state is stripped so that no effect whatsoever.

French government after the violence against Charlie Hebdo more emphasizes on tightening the rules on immigration and citizenship education to community members associated with nationalism of the state that needs to be maintained. But nationalism state without giving space to every citizen to become a man of a  sincerely religious follower so that it can also provide  an inspiration for one's life will appear empty and dry.  French regulations issued in 2010 to prohibit the use of  “hijab” , crosses and turbans in public spaces that are funded by the government led to citizens split identity. Presentation citizens based on religions contains  about Catholic (51%), 30% agnostic, 4% Muslim, 3% Protestant,  1% respectively to refer to Judaism and Buddhism, whereas the rest no declaration of their beliefs.

Research shows that youth of France from a family agnosticism background chose to give their sympathy   to  muslim fighters in Syria. Nationalism to an increasingly fragile state due to tremendous pressure hinders citizens to find the meaning of life in their religion. Sooner or later the French government has to adjust the balance of power to release a person's efforts to grip his or her independence   in choosing and practicing religion as being equivalent to those who also reject religion.  Diversity in expressing themselves that drives satisfaction as described by Maslow should provide motivation for citizens to live more prosperous than  suspecting them as a terrorist group because of global faith connectedness  they have chosen.  Consideration of strengthening democratic values that actually emerged from the upheaval in the French thinkers should be returned in the form of the development of the nation's morality.  Breadth of the room to the religious actualizing and its fundamental rights without having to confuse it directly in politics occurred in countries such as the United States can reinforce the French back as a modern democratic country in the world today.