Jan Willem Duyvendak is Distinguished Research Professor of Sociology at the University of Amsterdam, after he had been director of the Verwey-Jonker Research Institute for Social Issues (1999-2003) and Professor of Community Development at the Erasmus University Rotterdam. With regard to his background training, he received his master’s degrees in both sociology and philosophy at the University of Groningen. Moreover, he did his doctoral research, which dealt with new social movements, at the University of Amsterdam. His main fields of research currently are the transformation of the welfare state, belonging and ‘feeling at home’, and nativism. His latest books include The Politics of Home. Nostalgia and Belonging in Western Europe and the United States (Palgrave Macmillan, 2011), European States and Their Muslim Citizens. The Impact of Institutions on Perceptions and Boundaries (Cambridge University Press 2014, co-edited with John Bowen, Christophe Bertossi, Mona Lena Krook), and Players and Arenas. The Interactive Dynamics of Protest (Amsterdam University Press 2015, co-edited with James M. Jasper). In 2013-2014, Duyvendak was Distinguished Fellow at the Advanced Research Collaborative at the Graduate Center of the City University of New York. In Spring 2016, he will be Fellow at the Paris Institute for Advanced Studies.
My claim is that something fundamental is changing in the positioning of various groups in Western European societies. If we want to understand these shifts, framing them as we did previously – e.g. “racism” – may inadvertently obscure much of what is going on today. The terms in which exclusion is legitimized today seem to be less related to phenotype and more to (assumed) cultural differences, often mapped onto territorial divides. In my research project, I want to better understand how across Western Europe, particularly in France and the Netherlands, “nativist” discourses exist. Whereas in the Netherlands we have empirical evidence that “nativism” is partly replacing “racism” (in political discourse as well as in the experiences of various minority groups themselves), the picture is less clear in France. It is my main objective to describe and analyze this anti-Muslim, nativist discourse and its precise impact on “traditional”, skin-color coded racism in France and the Netherlands.