There is no common position on the policy pursued by EU countries towards Muslim immigrants. Various trends in the spheres of ideology, social and political, and civil dialogue between Islamic and European public structures allow us to speak about the non-progressive nature of the efforts of both "parties ", if we mean by progress the possibility of implementing the optimal version of an integration-tolerant project. In this regard, the question of what exactly the governments of European states are trying to achieve by setting the tone for the "dialogue" between Islamic and modern culture in Europe becomes particularly relevant. Perhaps the ultimate goal of the policy is to preserve and reproduce the social subordination of the Muslim part of the population.

Keywords: Europe, Islam, Islamization, reproduction of inequality, immigration, integration, tolerance, xenophobia, Islamophobia, cultural expansion, extremism.

"The future of Europe is not clear, it is in the game" - begins his article " Will Europe turn into Eurabia?" well-known analyst and publicist Daniel Pipes [Pipes, 2008]. The religious and cultural environment in the relatively prosperous EU countries is such that it makes it possible to predict the future of the Old World and fantasize about it. Texts expressing fear of Islamization have received a special status. Alarmist views of analysts such as Mark Stein [1] or Orianna Fallaci [2], referring to "visible" changes in Western realities, occupy a strong position among the recognized realistic scenarios for the development of the European socio-historical organism. A kind of apotheosis of "Islamizing" prophecies can be called the book "Eurabia: The Euro-Arab Axis "(2005) by Bat Eor's publicist 3. In the Russian-language analytical field, this type of forecast is also not complete 4. Based on such ideological constructions

1 " Much of what we vaguely call the Western world will not survive this century. Perhaps on geographical maps there will still be regions that will be called Italy or Germany, like the still existing structure called Hagia Sophia in Istanbul. Only this is no longer a cathedral, but only real estate. Italy and Germany will also be real estate names. For those who believe that Western civilization is ultimately better than any other alternative, the challenge is to save at least part of the West... " [Stein, 2006].

2 The book "Rage and Pride" by an Italian journalist who died in 2007 has become a kind of" classic " of anti-Islamic literature.

3 Elena Chudinova's novel "The Mosque of Our Lady of Paris" was published in Russia in 2007, a kind of political fantasy story about the life of the autochthonous population of the EU enslaved by Muslims.

4" The claim that a decrepit Europe will sooner or later fall at the feet of a young and aggressive religion, Islam, has long passed from the category of utopias to the category of realities, " writes Svetlana Dolgopolova in Politicheskiy Zhurnal [Dolgopolova, 2007]; Arake Pashayan, an analyst at the Noravank Foundation, though in a moderate form, but still However, he believes that the greatest danger for Europe is "increasingly widespread Islamization, which threatens the further preservation of the continent's identity" (Pashayan, 2007).

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The pan-European organization "Stop the Islamization of Europe" (SIOE 5) is actively developing, whose goal is to prevent Islam from becoming the dominant political force. 6 "Islamization" means the surrender of Europe to Muslims "without a fight". However, this is hardly part of the plans of the authorities in power. In addition, European state apparatuses are almost mono-ethnic. The attitude of the European elite to these "projects" is dismissive 7. While limiting herself to minor criticism, she left alone the journalism that incites xenophobia, despite the fact that officially the latter is considered one of the most acute problems of the Old World. At the International Forum of immigrants held in Madrid on September 11-13, 2008, the participants of the conference adopted the "shame directive", which imputes xenophobic sentiments to the European elites themselves, who erect" physical, legal and social walls " in the way of the normal life of immigrants [Forum des migrations à Madrid..., 2008].

At first glance, the policy of European states on interaction with the Muslim population is haphazard and resembles a "delay in making a decision", as Suren Saryan writes about it in the article "Europe: Future Scenarios" (Saryan, 2006). This is a reproach to the entire political system, which cannot respond to the challenge. Sometimes the principles of tolerance and religious tolerance contribute to the "promotion" of Islam, then suddenly surging Islamophobic pessimism pushes lawmakers to ban minarets, burqas and niqabs. If this were the case, a Muslim political pool would begin to form, which could strengthen its position and lobby for interests in the EU. In fact, this is not happening: the Muslim public is powerless to overcome the prohibitions, influence the withdrawal of European military contingents from Afghanistan and Iraq, and prevent the increase in the mass of unemployed during the crisis, mainly at the expense of Muslims. If Europe becomes, according to Orianna Fallaci, "a province of Islam", then how is Muslim pressure on the European authorities implemented (quoted in [Dolgopolova, 2007])? Does it exist, does the structure of Islamic public institutions have mechanisms for lobbying Muslim interests, does such a structure exist and does it have enough resources to influence decisions made?

One of the main simplifications of the theory of " Islamization "is the perception of European Muslims as" Muslims in general", without reference to internal disagreements in the Islamic environment. Meanwhile, a serious cultural imbalance is observed between generations of migrants. The older generation is small and adapted to the European way of life - labor migrants of the 1960s and 1970s.The second generation is their descendants, who have learned the difficulties of admission to something more than simple unskilled labor. The third is the children of the second generation, who show a tendency to radicalize their views and return to Islam, despite all efforts to socialize them and the orientation of migration legislation towards the naturalization of immigrants.8 Besides

5 Stop Islamisation of Europe.

6 "SIOE is an alliance of people across Europe with the single aim of preventing Islam becoming a dominant political force in Europe" (http://sioe.wordpress.com/about/).

7 The Economist, an authoritative magazine, considers Islamization prophecies to be alarmism, and Van Wesse believes that Muslims are too fragmented a community to exert pressure on politics [Vausse, 2007].

8 Since the mid-1990s, European immigration laws have been changing due to the desire to reduce the flow of immigrants and naturalize existing foreigners. In France, the law on obtaining citizenship by the right of "soil" has been in force since 1998, and since 2003, amendments to the Citizenship Law have come into force in the Netherlands, significantly simplifying the acquisition of this status. Germany also passed a law in 2000 guaranteeing citizenship by place of birth. First of all, back in 1982, a law was introduced in the UK that allows applying for citizenship after 5 years of stay in the country [Denisenko, Kharaeva, Chudinovskikh, 2003].

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Among them, poorly adapted Muslims arrive in the EU countries, often no longer bound by employment contracts.9
In different countries, Muslim strata are represented by very fragmented communities, the boundaries between which are based on ethnic or state affiliation (more often, these two characteristics are combined). In a foreign land, people often unite according to this principle. European states do not interfere with the relations of organizations that build up over ethnic diasporas with their foreign patrons, which serves as a certain obstacle to Muslim consolidation. It is worth remembering how in the 1960s other Maghreb countries boycotted the Paris Mosque, which is under the control of Algeria. And the European branch of the Islamic party "Melli Geryush" (1975), formed in Germany on the basis of the Turkish community, was connected with the political life of the branch in Turkey from the very beginning of its existence, collecting funds to finance the disgraced party [Arunova, 2002, p.60]. The division of Muslim communities into ethnic groups contributes to the fact that all-Muslim European organizations exist as intellectual superstructures over all associations and are "associations of associations" whose resources are very limited.

The analysis of various approaches of European elites to the implementation of policies in the sphere of interaction with immigrants allows researchers to distinguish at least three models: French, German, and Anglo-Saxon (Denisenko, Kharaeva, and Chudinovskikh, 2003). Among other European countries, France has perhaps the richest experience in regulating relations with Muslim immigrants. Since the beginning of the 1920s, Muslim communities formed by immigrants from Algeria have been operating on its territory. In 1926, the Grand Mosque, the first Muslim cultural and religious center in Europe, was opened in Paris10. The fundamental principle of French politics is the condition that any activity related to publicity and sanctioned by the state must comply with the principle of secularization. It became the basis for " monoidentical multiculturalism "(as described by analysts of the Committee against Islamophobia (CPIF11) in France [Rapport sur l'islamophobia..., 2008, p. 27]). If an immigrant or a person with an immigrant background has decided to pursue a career in public authorities, then they must conform to the "secular" (i.e. European) image and style of behavior [Rapport annuel du CCIF..., 2003/2004, p. 8]. These measures led to the separation of Muslims from French political life and the concentration of politically active Muslims on the front of the fight against the" xenophobia " of the masses and the government.12 It is generally accepted that France is a state where the "Muslim issue" is less acute compared to the rest of Europe. All the more powerful is the public response caused by periodic "opening of wounds".

The German principle of organizing immigration policy can be roughly divided into two stages: before and after the new Nationality Code 13. Before the adoption of the Code, the situation with migrants resembled a prolonged crisis of measures: all guest workers who arrived in Germany were considered "temporarily staying" and extended-

9 After the crisis of 1973, when the flow of migrant workers declined, Muslims moved their families in an effort to gain a foothold on the fertile European soil, resulting in an increase in the total number of Muslims, and their cultural background in relation to European norms became inadequate. Family reunification clauses are present in almost all EU immigration laws [Arunova, 2002, pp. 38-39; Karachurina, 2008].

10 However, the majority of Muslims could not gain permanent access to the mosque: it was forbidden to persons in poor clothing, i.e., the majority of French Muslims at that time [Arunova, 2002, pp. 31-35].

11 Le Comite contre l'Islamophobie en France (CCIF).

12 One of the features of the French state of affairs: in other countries (for example, Great Britain and the Netherlands), the main focus is on the problem of domestic racism on the part of the indigenous population.

13 Entered into force under Chancellor Gerhard Schroeder in 2000.

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increase your presence by re-signing contracts with employers. The official position of the authorities could be expressed in the phrase of G. Schroeder "Germany does not integrate anyone", which contributed to the formation of an Islamic "state within a state" [Ponomareva, 2008]. However, even after the recognition of the existence of immigrants who "settled" on German territory, the separation of Muslims from political life remained an important feature of the German model. The Government's opinion, expressed in the words of Cornelia Sonntak-Wolgast, reads as follows:" Integration of migrants is the core of migration policy " [http://www.migration-info.de/mub_artikel.php?ld=010301]. Integration institutions are being organized everywhere 14. Germany has joined a cohort of countries where integration is the basis for building relations between Muslims and indigenous populations.

The most controversial policy towards Muslims is carried out by the United Kingdom. When the principle of inviolability of identity and equality of all cultures is practiced, the opposite trends become possible, such as the mass manifestation of domestic racism, including discrimination in employment15 by private companies, and the open sympathy of the Government for the manifestations of the Muslim way of life. Thus," Sherry, the wife of former British Prime Minister Tony Blair, represented 16-year - old Shabina Begum in court in 2005, who sought the right to freely go to school in a hijab, " and the 1980s and 1990s were marked by the active creation of mosques and Islamic centers under the auspices of the United Kingdom government [Dolgopolova, 2007].

The ethnic composition of Muslim strata in European countries varies in content. Political and cultural challenges, "dominants" of political activity towards Muslims, and the response from the European Islamic community are dictated by dogmatic problems common to the entire Western space: tolerance, secularism, xenophobia, and integration. The commonality of problems facing European Muslims has led to the emergence of inter-state organizations, usually built "over" a huge number of communities of ethno-state origin. D. A. Nechitailo calls such organizations "umbrellas", which is a very apt allegory [Nechitailo, 2007]. In addition to such "umbrellas" as the Federation of Islamic Organizations of Europe, the following movements claim the role of pan-European Islamic associations: "Milli Geryush", "Muslim Brotherhood" and others. Such organizations even enter into some kind of competition among themselves.

Due to the different approaches used by European elites to solve common European problems, and the heterogeneous ethno-cultural situation, individual European countries are a kind of "poles" where certain facets of interaction between the European population and Muslim communities are sharpened, which is clearly seen in the example of France and Switzerland. Other European countries follow the experience of countries that have created such problems. This provokes the Muslim community to engage in lengthy dialogues on the decisions that have not been taken, while it is very difficult for Muslim organizations themselves to develop a position on discrimination issues.

Islamophobia is deliberately incited, according to experts of the Communist Party of the Russian Federation. One of the key roles here is assigned to the media. Between 2003 and 2004, French periodicals published an average of two articles a day on Islamic extra-

14 Language and German culture courses.

15 " For a white university graduate, the probability of getting a job in a large English company is three times higher than for a representative of the diaspora. Britons of Afro-Caribbean descent are four times more likely than their white counterparts of the same qualification to fail a job interview. At the same time, the law grants the right to appeal against discriminatory treatment only to those who have already received a place. For Muslim migrants, the situation is even more difficult... "[Ponomareva, 2008].

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мизму [Rapport d'étape du CCIF..., 2003/2004, p. 25]. According to the Communist Party of the Russian Federation, outbreaks of "acts of Islamophobia" are recorded during the period of active "propaganda" of the negative aspects of Islam. Many researchers note that the September 11 terrorist attack in New York was first used by the European mass media as an informational occasion for what Daniel Pipes would later call " fear education." Islamic fundamentalism, previously presented as a phenomenon characteristic of traditionally unstable regions, was "brought closer" to the very heart of the Western world in the blink of an eye (Pipes, 2004) .16 After September 11, the same public response was caused by the "transport bombings" in Madrid and London and the shocking murder of Theo Van Gogh in Holland. Leaving aside the question of who is responsible for these crimes, it is worth noting that, using the anti-Islamic "negative" provided by them, the European media significantly influenced the formation of Islamophobia in Europe.

European TV channels, in addition to "advertising" negative manifestations of Islam, try to create an aggressive image of Islamophobia. On August 29, 2007, at a banned rally against Islamic extremism in Brussels (which attracted only 200 peaceful demonstrators), 17 unprecedented security measures were used to fabricate video materials demonstrating the opposition to the masses of aggressive right-wing radicals. The same thing happened on September 19-21, 2008 in Cologne at the pan - European "Congress against Islamization", which was turned by left-wing activists into a bacchanal 18, which gathered all the EU news agencies around it. Such a media policy not only provokes the right to take increased consolidation measures, but also forces the Muslim public, following the European establishment, to recognize Islamophobia as one of the most important problems [Klausen, 2005, p. 58]. This provokes activism on both sides, with Muslims somewhat losing out to the right.

In addition, for many members of the public elite, it is considered normal to remain deluded and not distinguish between Islam and extremism, and to judge culture and religion superficially. "Muslims are everywhere, they are taking over everything," the writer Maurice Dantek said in an interview with Le Point [Rapport d'étape du CCIF..., 2003/2004, p. 29]. This fear of Islam is probably based on the observation of the "takeover" of the European space by Muslim culture and the planting of their own religious symbols in this space. There are enough reasons for such fears. In cities such as Rotterdam and Amsterdam (Holland), according to some forecasts, the population will be only half autochthonous by 2020, the Muslim suburbs of Paris are already a reality, and areas with a 100% Muslim population have long existed in Berlin, Munich, and Nuremberg. At the same time, Muslim ghettos do not even remotely resemble traditional European cities; on their "own" territory, Muslims adhere more strictly to the traditional way of dress and language. In addition to the growing number of Muslims, Europeans have witnessed the expansion of the real, "land" space assigned to Muslims. Pierre Bourdieu, in his article "Physical and Social Spaces: Penetration and Appropriation", talks about the consequences of changes in the organization of space 19. This is probably why the main ones are-

16 Two different schemes of interaction with Muslims (French and English) responded to this strong impulse in different ways, but with the same result. In the UK, the majority of large companies showed direct xenophobia, officially refusing to accept Muslims for work. France, at first glance, "at the peak" of the unbalanced and unbridled reaction of the English public, made an ideological emphasis on the Republican principles of equality and tolerance. However, together with the dogma of secularism, this turned the country even steeper towards monoidentical multiculturalism [Rapport sur l'islamophobia..., 2008, p. 16-20].

17 Cordons, dogs, water cannons, tear gas and even helicopters!

18 With the balance of power-40,000 "leftists" against 1,500 participants of the congress.

19 " Spatial domination is one of the privileged forms of exercising dominance... one can, in particular, refer to the use of space that is practiced in various forms of colonization" [Bourdieu, 1993, p. 44-45].

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symbols of the Muslim presence - mosques and cemeteries-have recently become the main targets of attacks by right-wing radicals [Rapport sur l'islamophobia..., 2008, p. 44].

The scale of the Muslim presence was made possible by the tolerance that exists in the EU. However, over the past decade, tolerance as an ideological project has significantly lost ground. Without tolerant formulations, no statement will be considered "true" from the point of view of official ideology. Tolerance appeals to the artificial, from the point of view of most individuals, idea of equality, impartiality. Fear, on the other hand, is an order of magnitude simpler, its fabrication is refined, and today's European society, as Wilhelm Heitmeyer, director of the Institute for Interdisciplinary Research in the Field of Conflict Studies at the University of Bielfeld (Germany), notes, is in a state of insoluble internal tension, when "behind the wall of tolerant obligations lies intolerance that is unable to enter into communication..." [Heitmeyer, 2007].

Among other things, the European establishment has set the Muslim population the task of integration, which has the status of a mandatory condition of stay. The European Council in Tampere (Finland) in 1999 developed common principles of the integration program for immigrants and put the task of integration at the forefront of the internal policy of all EU countries [http://ec.europa.eu/ewsi/de/about_us.cfm]. At the same time, there is still no single point of view on how the "foreign" identity should be transformed and whether the traditional one should be transformed in response. The problem of harmonious integration is fundamentally unsolvable within the framework of the ideology of tolerance. Tolerance, according to Wilhelm Heitmeyer, was transformed into a rhetorical opportunity to combine problems related to cultural differences; at the same time, it was and remains the privilege of strong, dominant nations [Heitmeyer, 2007]. This leads to a paradoxical phenomenon: de facto integration should transform the "Muslim" identity into a European one, while tolerance does everything possible to symbolically consolidate a different identity on European soil.

This ambivalent situation, however, is very beneficial for the indigenous European elites: integration according to the scheme of "monoidentical multiculturalism" prevents Muslims from entering European social elevators. Being in a closed environment of Muslim culture, often a language barrier, makes the second-or third-generation immigrant youth a disoriented mass that has moved away from the classical patriarchal institutions of Islam and does not find its place in the European environment.

The German analytical agency Sinus Sociovision writes about the "hedonistic-subcultural" segment of the population consisting entirely of Turkish youth (about 15% of the total immigrant mass). These people feel like strangers, despite the fact that they spent their entire life in Germany, where they received their education [Walter, 2007]. In the UK, according to surveys conducted by the analytical agency Populus, " despite the efforts of such socialization institutions as schools, mass media, etc., it is obviously premature to talk about the coincidence of the cultural code among representatives of Western society and Muslim communities. At the same time, the expectations of the second and third generation of immigrants significantly exceed their real opportunities for self-realization, which causes the general aggressiveness of young Muslims and hinders their full integration" (Ponomareva, 2008).

Lack of education and a tendency to extremist views among Muslim youth is becoming the norm in all European countries without exception. In her article "Ethnic Differences in the German school system", Cornelia Kristen focuses on the following statistics:: 20% of children with an immigrant background finish school without a certificate [Kristen, 2003, p. 26-33]. Note that the descendants of Muslim immigrants in the vast majority of cases do

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in general education schools (Hauptschule), after which social opportunities are limited (students of gymnasiums and real schools have advantages, but the percentage of Turkish children in these institutions is 8.6 and 16.2%, respectively). The number of Turkish teenagers who have not received a professional education diploma reaches 56.1%.

Thus, having "lost time" in educational institutions, the "Demusulmanized" young generation is rushing to the "roots" in search of compensation, while "only one in five knows that Mahmoud Abbas is the president of the Palestinian Authority" (Ponomareva, 2008). In other words, total ignorance not only of what is happening in the Muslim world, but also of their own religious tradition pushes many young people to the path that is already mythologized by the European mass consciousness - fundamentalism, receiving growing support from their co-religionists.

Such trends create a dangerous situation for the Muslim "elite" - the whole set of cultural centers, public and political associations. Seeing what the European political system leads to in relation to immigrant youth, the Muslim public is not able to take adequate, and, most importantly, legitimate, response measures. The Muslim elite is moving away from the masses, the process of interaction between the immigrant socio-political class and the new declassed elements is becoming more difficult, since the language of the elite is strictly regulated by tolerant rhetoric, which is no longer relevant for the growing lumpenized Muslim stratum. Attempts to establish a dialogue with it through "easy radicalization" are strictly monitored by the authorities of European countries and stopped in the bud. Thus, on September 20, 2004, the" First Arab Islamic Congress in Europe", convened in Berlin, did not take place, and its organizer (Fadi Madi) was deprived of his residence permit and is being prosecuted in a criminal case. The Congress was recognized as extremist and does not correspond to the spirit of European democracy [http://www.klick-nach-rechts.de/rechter-rand/archiv/deutschland-0408.htm].

The unfolding processes doom the Muslim elite to lose political successors in the future. Moreover, during the period of" Islamization " of Muslim communities, the governments of European states allowed a massive influx of radical imams to their countries. Thus, in the UK, out of 100 imams, only 30 were educated in their new homeland (Nechitailo, 2007). Young Muslim minds that accept radical Islam are strongly influenced by active visiting imams who have passed through Afghanistan, Chechnya and other "hot spots". The emergence of such imams who advocate the annexation of the European space complicates the attitude of established European Muslim institutions to the spread of Islam on European soil.

Realizing these challenges, the Muslim political class is doing everything possible to establish its own education, which is perceived by Islamophobic Europeans as a new stage of "invasion" [Krauss, 2010]. The Union of Islamic Organizations in Europe has established the League of Islamic Schools, which coordinates the activities of Islamic educational institutions and Sunday Muslim schools in Great Britain, Germany, France, Denmark, etc., the European Institute of Social Sciences20; the Islamic Institute of Islamic Education in the United Kingdom.

20 "...An educational institution with three branches in France and the United Kingdom. It consists of the Institute of Arabic, the Institute of Qur'anic Studies, and the European Faculty of Islamic Studies. To date, they have about 500 students. Approximately the same number receive education in absentia. The aim of the European Institute of Social Sciences is to create a new generation of Muslims with knowledge of Sharia law and an understanding of the realities of European society. In particular, it is planned to train personnel to manage Islamic centers and mosques in Europe. Another function of the university is to improve the skills of managers of organizations and centers, as well as imams of mosques and Muslim centers through distance learning. In the near future, it is planned to open additional branches... " [Islamic Organizations of Europe..., 2007].

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European Youth and Student Club, which conducts seminars, conferences and organizes youth camps. The purpose of the latter, by the way , is to train future youth leaders. Meanwhile, the Islamic intelligentsia is developing strategies to overcome the "crisis of presence".

In the recent past, one of the "mainstream" trends was the creation of a new branch of Islam - the so-called Euro-Islam. In Germany, Professor Bassam Tibi formulated the theses of this trend - a fusion of the Muslim religion and European values [Tibi, 2002]. However, the recent departure of the founder of this concept marked its fiasco: more than twenty years of work by Bassam Tibi and his followers was a waste of resources and time.

The second direction is an attempt by some organizations, combining the efforts of controlled scientific institutions, to justify Islam as a natural phenomenon for the cultural space of Europe, i.e. to remove the problem of integration. The French Muslim scientific community, which coordinates its actions with Muslim public organizations, says that Islamophobic sentiments are unfounded, since the interaction of European society with Islam is a tradition, and not an innovation in the historical context. Muslim Sharafden, a historian, points out that the presence of Muslims in the south of France during the Middle Ages is" forgotten " (Lazrac, 2003). At the same time, it promotes the experience of tolerant coexistence of Islam and Christianity in new EU member states, for example, in Bulgaria, where, according to Simeon Evstatiev, a special tradition of Muslim - Christian tolerance has developed.21
However, all this contradicts the policy of permanent "renewal" of the immigrant problem on the part of the European establishment due to the real novelty of the changed urban social landscapes and ideological novelty. The establishment in the fight against ultra-reactionary neo-fascists "heats up" the topic.

Against this background, in the light of the radicalization of the Islamic sector, parallels between radical Islam and fascism appear in public opinion. The emergence of the terms "Islamic fascism" or "green fascism"is significant. There is an opportunity to combine tolerant obligations with Islamophobia. As you can see, in this non-trivial ideological construction, elements of the Islamic presence (hijab, minaret, etc.) are discredited as symbols of fascism, which makes the struggle against the presence legitimate. This is confirmed by statistical surveys on support for the possible introduction of a ban on the construction of minarets.22 As can be seen from the recent decision to introduce such a ban in Switzerland, the conditions allow for the adoption of "anti - Muslim" laws in the most democratic way possible-through a "bottom-up initiative" supported by the majority. The state "throws up its hands", regretting what happened in front of the Muslim public, but is forced to accept and legitimize the aspirations of its own people. Discrediting, built on the rejection of discrediting, guarantees compliance with all the moral norms of Western society and the "clear conscience" of discrediting agents.

The entire structure of the Muslim public, formed primarily as a cultural and religious lobby, as a force fighting for presence, is defeated in the current circumstances, falling "between a rock and a hard place". While the head of the Muslim Council of France, Mohamed Moussaoui, admits his own impotence, supports Nicolas Sarkozy on the issue of banning the burqa, and Hafid Wardiri, a spokesman for the Foundation for Islamic Culture in Geneva, timidly says he regrets the ban on the construction of new minarets in Switzerland, but

21 A joint Dutch-Bulgarian program "Islam and Media: Uncovering Biases and Overcoming Prejudices" was created [Kilpadi, 2007, p. 151].

22 France: 73%- "for the introduction of a ban"; Germany-76%; Spain-93% [Pipes, 2009].

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If they are going to cooperate "fully"with the Swiss authorities, 23 radical Muslims are taking to the streets claiming discrimination (Tsilurik, 2010). The leaders of" legalized " organizations do not know what to do with Islam in Europe, i.e. with the fruits of their more than forty years of activity.

Most recently, the UK banned the activities of the Muslim organization Islam4UK 24 only for attempting to hold a mass protest action that would involve people who did not agree with the EU's political course: it was supposed to be a march in memory of Muslims who died during the NATO operation in Afghanistan [An Islamic organization in Britain is outlawed, 2010].

It would seem that in addition to the creation of non-governmental organizations, today the Muslim sector could form its own representation in state apparatuses. By the way, the latest trend in the political life of Europe was the introduction of immigrants with Muslim roots into the political forces participating in the "game": on January 1, 2010, the mayor of Rotterdam (Holland) Ahmed Abutalib, born in a mixed marriage, the son of an immigrant from Morocco, took office; in Germany, recently one of the chairmen of a very significant political party "Union of the nineties. Cem Ozimir, the son of Turkish immigrants from the 1960s, became the"green" 25. Muslims are already "not uncommon" in the Paris City Hall, although they do not find their place in the first echelon of politicians. However, this category of immigrants is isolated from their "fellow tribesmen". Firstly, they are concerned about"positive discrimination" against themselves, and secondly, showing bias would block their path to European politics.

Belgian journalist Eva Vergaeren exposes these politicians:"...These are called "Bounty" candies by Muslims themselves, because the white filling is hidden under a layer of dark chocolate. Major political parties often include Muslims in order to attract the votes of the Muslim population, but these representatives do not protect the rights of their "brothers and sisters". On the contrary, they blame their parents or religion for discrimination " (Moslems Belgii..., 2006).

The presence of such politicians allows European elites to make the issue of non-representation of the interests of immigrants in state structures illegitimate. Thus, the emergence of state officials and official politicians who represent the Muslim sector of the population has become a veiled usurpation by traditional European elites of the number of seats necessary for the legitimacy of the functioning of democratic mechanisms.

As a result, there is a deep gap between governments and Muslim non-governmental organizations, which are almost impossible to "catch on" to a person in power who could really respond to Muslim problems in a way that is beneficial for Muslims or at least these organizations. A similar gap has emerged (and is widening from year to year) between the "points of presence" around which radical communities are accumulating, and legitimate Muslim non-governmental institutions. As European practice has shown, if the initial presence of power entails a symbolic seizure of space, then pre-emptive seizure does not make it possible to influence power.

The "colonization of space", carried out by the placement of foreign cultural symbols, caused the indigenous majority to have a "sense of invasion", which, like an eye, was followed by the following:-

23 " We are very upset by this decision. But we will live on and show that we respect the laws of Switzerland." по: http://www.gzt.ru/topnews/world/274449.html.

24 Islam for the United Kingdom.

25 Bundnis 90. Die Grünen.

26 A term used to describe the position of immigrants in government structures by Vincent Jesse and El Yamin Soum (Geisser and Soum, 2008).

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It seemed that there is an excessively pluralistic force with a complex structure of a weakly centralized organization, torn apart by the interests of foreign lobbies, and doomed to marginalize human resources. At the same time, millions of Muslims continue to enter the mechanism of "integration machines". To create a new stratum, they will have to create new representative structures that will not get along with the existing ones. This means that in Europe, with the visible advance of Islam, a second-class class of people is emerging.

The establishment of such a system was made possible by the unshakeable monopoly of Western mono-ethnic elites on declaring and changing the semantic content of ideological dogmas and forced political creeds, the placement and emphasis of which allows manipulating the public and strictly delineating the boundaries of what is allowed. The European elite has placed Muslims in a very narrow framework, going beyond which can lead either to acceptance of the concept of integration, loss of identity and self-destruction of Muslim institutions, or to general radicalization, which is impossible today. There are still no more than a third of Muslims who are ready to support such a move, and they do not intend to jeopardize legitimate Muslim structures. Most likely, the" crisis of measures "and the desire to" stall for time " in indecision can be referred to in relation to the Western Islamic elite. There is less and less hope to bring together the "Muslim fist": umbrella organizations are too weak in consolidating individual communities and ethno-national associations, in cooperation with which there are more and more problems. There is no way out of the current impasse.

The actions that fill the internal Muslim-European discourse, seemingly chaotic, in fact turn out to be a purposeful policy built around principles beyond the control of Muslims. To date, it is not difficult to summarize its interim results. Past immigration law reforms have led to a simultaneous decrease in the immigration flow and the certification of the Muslim population. Europe breaks the legal link between Muslims and their homeland; at the same time, ideological principles annul the activities of the legal Muslim elite. From under its patronage, a lot of non-integrated people are released who do not find any use for themselves: most of them are workers, builders, service personnel. Europe finds a use for them.

Virtually any forecast for the future of European Muslims is based on the premise that they will remain in Europe. Very likely. However, another scenario should not be ruled out. Their experience in space exploration can be useful in Africa. It is no secret that Europe is extremely concerned about the" colonization " of African countries by the People's Republic of China. The scenario that China imposes in the new "colonial" race is beneficial for a country with a large demographic potential - the PRC brings workers and engineers to Africa, and generously builds infrastructure facilities. With a certain political and strong-willed effort on the part of European elites, Muslims can act here as "colonizers" of the Western world in the absence of proper European human resources.27 Moreover, Islam can be very effective in the African region in the light of the emerging trend of the growth of the "Islamic factor" in the internal political struggle in African states. Europe is quite capable of using its historical and modern political experience to solve two problems at once: the recolonization of Africa and getting rid of the "excess" of Muslims. However, this issue undoubtedly requires separate research.

27 While alarmists - supporters of Islamization-consider the current demographic situation a guarantee of the "death of the West".

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