Muslim leaders of the UOIF further cement their claim to respectability through an elite project of community-building. This project consists of forming a respectable class of Muslims who embody the petit bourgeois values of hard work, politeness, and individual responsibility. This is concretely enacted through various institutions, starting with private Muslim schools, and implemented through a range of regular activities, such as reading groups, diploma ceremonies, and self-development workshops. This chapter draws on comparisons made with Black elites in the US and upper-class Jews in nineteenth-century Europe to show that French Muslim leaders’ uplift ideology is also scripted into bodies. Physical exercise, hygienic practices, and appropriate outfits comprise the primary medium of perfectionist politics seeking dignity. These politics are articulated using the language of Islamic virtues – the centrality of education is predicated upon the Quranic injunction iqrāʾ (“read”), the search for professional accomplishment is understood as a duty of iḥsān (excellence), and the importance of behavioral exemplarity is reasoned in reference to ādāb (good manners) and akhlāq (ethical conduct). These moral principles, however, are also consistent with neoliberal definitions of social worth and rely on the continuous erection of boundaries against lower-class, “undeserving” coreligionists.

Chapter 7 discusses how trust can emerge in the general citizenry. Engaging with Danielle Allen’s iteration of “political friendship” and its critics, this chapter argues that a division of labour between the practices of “talking” and “shouting back” among the underprivileged, the oppressed, and their allies can counteract the social domination problem. Shouting back (aggressive civic disruption) makes it harder for the privileged and the dominant to claim ignorance about the persistence of injustices, while talking can promote trust between the underprivileged, the oppressed, and their allies on the one hand and “unwitting oppressors” and “softer complicit oppressors” on the other hand. Distinguishing among forms of talking, this chapter shows that the practice and revision of good manners should be the primary vehicle to cultivate trust. In addition, this chapter argues that allies should strive to “listen well” – to afford the underprivileged and the oppressed a sense of recognition when such recognition is all too rare, and to discourage unwitting oppressors and softer complicit oppressors from aligning politically with “harder complicit oppressors” and “proud oppressors.”