Abstract
In Citizen Outsider, American scholar Jean Beaman uses ethnographic fieldwork and interviews to examine the upward mobility of 45 French-born children of North African Immigrants or “Maghrebin” individuals within French society. The book targets the marginalization that is experienced by the children of North African immigrants through the denial of “cultural citizenship” and are considered “citizen outsiders,” a term used by Beaman. Although France prides its nationalistic ideals of a republic where “being French” supersedes all other identities, the authors delve deep into what it truly means to not just be a citizen of France but a cultural citizen of French society. Through the “colorblind” legal practices of the French, Beaman demonstrates to the reader the sociological alienation and marginalization that is experienced by these French Maghrebin individuals. Using the term citizen outsider, the author takes the reader through the spaces within French society where these French-born citizens of Maghrebin parents are marginalized and hindered toward true social equality and inclusion in French society.
Chapter 1, “North African Origins in and of the French Republic,” informs the reader as to the colonial history of France in North Africa and the migration of North Africans to France seeking a better living. The children of these individuals are born in France and possess French citizenship but struggle for cultural inclusion into French society due to their dual existence in both Maghrebin and French cultures. By focusing on a monolithic ideology that is the French Republic, France practices legal equality for its citizens by ignoring all racial minority—a colorblind approach. These practices end up producing an equality that is, theoretically, intended to not separate its citizens but unify them under a singular identity: being French. Looking into France’s colonial past and its relationship to North African colonies or the Maghrebin creates a situation where individuals of Maghrebin origin living in France are seen as “others” or outsiders to what true French culture is.
Chapter 2, “Growing up French? Education, Upward Mobility, and Connections Across Generations,” focuses on the unique childhood that Maghrebin-origin children experience while growing up in France. As respondents of the ethnographic study state, they grow up “belonging to two universes.” The respondents of the study note that they had two fundamentally different upbringings and educations as children—one in the home where they experienced a Maghrebin upbringing and other in the school where they were taught French Republic ideology. The author notes that it is at this early age where many of these North African second-generation children learn of their “otherness” and begin to feel their “Frenchness” questioned based on their minority appearance. Respondents note the classifications made in their homes as well, with some stating their parents informing them they are French foremost, and others being told they are not French, just happen to be born in France. The chapter serves to illustrate how the duality in identities from these North African second-generation individuals navigate between cultures and the French Republic’s inability to include ethnic and racial minorities into full societal inclusion.
Chapter 3, “Marginalization and Middle-Class Blues: Race, Islam, the Workplace, and Public Sphere,” demonstrates the manner in which Islam can be used in lieu of race or ethnicity in a society, which does not classify race and ethnicity. Since Islam as a religion can be almost entirely associated with non-White French individuals, it is seen as a foreign ideology that exists within the Maghrebin culture. The author notes that French society views these Islamic beliefs, particularly those held in an extreme context, to be combative toward the French Republic ideology. Since Islam is associated with the Maghrebin culture, Islamophobia can be seen as a racist reaction toward individuals of North African descent. These resentful views of Islam are projected with a broad stroke on anyone who is of North African descent. This Islamophobic view extends into the workplace, public, and daily interactions for these individuals, making employment and daily necessities more difficult to access for Maghrebin-origin individuals.
Chapter 4, “French Is, French Ain’t: Boundaries of French and Maghrebin Identities,” showcases individuals who are French middle-class, second-generation North Africans and the marginalization they experience, which differs from White French citizens. These French North African second-generation citizens identify as French and are loyal to the French Republic ideology but are seen as taking an oppositional stance to the Republic by French society due to their Maghrebin ties. The respondents themselves note that they are in fact loyal and in agreement with the French Republic ideals and see their Maghrebin culture and religious ideals to be a private matter. While the degree to which the French or Maghrebin identity varies within Beaman’s respondents, none would deny their role within this republic or the support of the system.
Chapter 5, “Boundaries of Difference: Cultural Citizenship and Transnational Blackness,” focuses on cultural identity and what the label of being “Black” entails across the globe. Non-White French citizens, particularly those of Maghrebin origin, are considered at the bottom of the racial hierarchy. In this chapter, Beaman illustrates that while an individual may be perceived as a citizen outsider, they themselves are still citizens and relate to other citizens, regardless of racial acceptance. This chapter also focuses on transnational Blackness and how those of Maghrebin-origin identify with this Blackness. In a society that denies cultural and racial minority representation in theory but demonstrates race-based exclusion of cultural citizenship to some of its members, similarities are drawn with other racially oppressed groups of individuals. The author illustrates the connection made by many French minorities to Black Americans. Thus, finding meaning in guidance as to what it means to be an ethnic minority from a society that acknowledges this status, while living in a society that ignores its existence.
In conclusion, Citizen Outsider focuses on the underlying issue that is race and society. Specifically, Jean Beaman provides an insight into a more profound understanding of the role that race and inclusion play in a society that prides itself in their inclusive ideology. This book draws parallels to the issues faced by minority and immigrant populations transnationally. Currently, there is an ongoing debate across the globe regarding immigration and the role in which these migrants play in their new countries. Beaman has produced a book that provides insight into the minds of those migrants and sheds light on the marginalization faced by the decedents of these migrants.
This book would be beneficial in undergraduate and graduate courses in sociology, criminal justice, political science, and anthropology. Students looking to learn more about the identity and societal issues of first- and second-generation immigrants would benefit from reading Citizen Outsider.