ISLAM-CHRISTIAN DIALOGUE

259 This culture, which prevails in most of the so-called Islamic cultural centres in Italy, has a considerable influence on immigran- ts, who tend to try their hand at centres which remind them of the environments they come from. The creation of these nu- merous centres is part of a single strategy which aims to establish itself as a represen- tative of the Moslems in front of the State. Representation becomes in fact a power that influences the legislators to introduce laws that discriminate against the majori- ty of the Muslim people in Italy who have emigrated not only for reasons of poverty but also to live the climate of freedom that the peoples of the West have managed to conquer at a high price. Do we really want to let discriminatory laws be re-introduced through the appearance of laws for religious freedom, carried out by some of our politi- cians in cahoots, perhaps without knowing it, with whom to stand as a representative of Muslims in Italy? We are all Italian citi- zens, subject to the laws of this country that welcomed us, laws that guarantee religious freedom without the need for mediators. Opinions: the frantic search for an interlo- cutor for Muslims. I say well Muslims and not Islam. The Va- tican and the Italian Episcopal Conference already have their links with the Islamic religious authorities, but the State must relate with its citizens, residents, illegal immigrants and so on, through its institu- tions and laws. I do not agree, however, on identifying an interlocutor, even Italian like Pallavicini, with the exception of the problem of the 8 per thousand, in which I am not competent. The problems I see in identifying an inter- locutor, in addition to those you have al- ready mentioned, are by way of example: • Should the interlocutor represent Mu- slims or Islam? • Are there interlocutors for each other category of citizens? Atheists, Buddhi- sts, etc.? • Defining certain exceptions for Muslims would pave the way for privileges and discrimination to the detriment of other non-Muslims. • It is not certain that Muslims "not of the mosques" are happy with the excep- tions or privileges that would be agreed with an official interlocutor. We identify the citizens by their religion, which is in danger of falling into racism. There is the Danger that sooner or later the interlocutor will become a lever in the hands of foreign states, or its financiers. As you imagine, Muslims always refer to Mecca as a moral, theological or other authority (the same for Azhar). Danger of creating minorities in the state: a situation similar to those of the Dhimmis in Muslim countries, classifying citizens according to their confession: but the sta- te is not secular? Many immigrants prefer not to have di- scriminatory regimes; on the contrary, they have fled their countries for this very reason. Which Islam to take as reference? The laws are applied in different ways accor- ding to the countries and the government of the moment, they are not the same in all countries. I invite you to refer to the situation of non-Muslims in Arab countries: we in Italy risk creating a reverse situation. Hoping to have done something useful for the discussion of the topic under discus- sion, cordial greetings,