The French political opportunity structure rejects ethnic group politics. In a framework which is unfavorable to the expression of specific interests and characterized by a strong centralization, it is even more difficult for ethnic groups to mobilize and exert influence. Though French Muslims participate and take position on public issues (Gianni & Giugni 2014), they are a weak group in terms of resource endowment. They also have, to a certain extent, internalized the republican rhetoric and assimilation principles.

In this context, a significant political mobilization about foreign policy issues is unlikely. French Muslims are mobilized but the constraints upon mobilization entail a weak mobilization. We expect the same weakness in the expression and mobilization regarding international issues. Still, the question of rhetoric and positions adopted on issues of international politics is still worth asking, regardless of actions of mobilization.

A range of primary and secondary sources serve the analysis. Polls and surveys constitute an interesting source of data to explore the views on foreign policy of French Muslims as a group of individuals. Media sources1 are a useful source to collect the views and feelings of different actors: in the French case, this is all the more a valuable source given the rejection of any official recognition of ethnic groups. This data can give us an idea of Muslims’ positions but is insufficient to explore the narratives articulated on issues of foreign policy. As a consequence, and in line with the conclusions of Chapter 2, the biggest share of this chapter is dedicated to a case study on the UOIF expression and mobilization on international issues. Institutional opensource data is rich and allows for a detailed exploration of archives2. Content analysis of the documents allows for an in-depth qualitative appreciation of the issues raised, the type of rhetoric and any potential report on or call for mobilization

The first section gives elements of context, based on polls and surveys, about Muslim communities’ preferences. The second section explores the communication of UOIF and the forms of mobilization adopted and called for while dissecting the issues of interest. Though the official body representing Islam in France is the French Council of the Muslim Cult (CFCM), the Council is mostly prominent in issues related to the certification of halal meat, the organization of the Hadj and the nomination of Muslim chaplains in prisons as seen in the previous chapter.