The phrase National Identity has become increasingly familiar in current political discourse, despite the fact that nationalism and nationhood are far from being new ideas in Europe.

Typically, it is the Right and Far-Right which profits from and occupies itself with concerns over identity. Excluding Gordon Brown’s occasional remarks on possibly considering planning a “British Day” and citizenship classes, British National identity tends to be restricted to the hard-line Eurosceptic Tories and UKIPpers as a means to denounce the European Union and the core campaign front of the British National Party.

In France, by contrast, National Identity has been a strong recurring theme since President de Gaulle in the 1960s. Even now, Nicolas Sarkozy has launched a campaign for a ‘great debate on National Identity’ in events organised across the country.

However, though I am well known for clear opinions and a willingness to discuss contentious issues in free, pluralistic and useful debate, Sarkozy’s campaign has none of these three traits. It is not free because it is his government which sets the agenda, asks the questions and controls the answers. It is not pluralistic because it tries to hammer diversity into a single rigid identity. It is not useful because it is nothing but a divisive tool designed to stigmatise foreigners.

National Identity, as opposed to regional identity, is an artificial Napoleonic concept. As such, it is driven by the state as a means to define a citizen’s place in order to encourage and pressure people into conformity and submission.

Identity is not assigned, fixed and then closed; it is based on a set of political and social principles which are open and organic. This is why the EU struggles time after time to create a European Identity. The French Republic, above all else, is founded on its liberty of expression, its equality of rights and its fraternity of people. Equally, Britain is based on values of justice, tolerance and respect.

Thus the Far Right can only profit from National Identity using an outdated and narrow definition. As part of Sarkozy’s debate, Jean Marie Le Pen, leader of the Front National, held a rally in Marseilles (he is standing in the PACA Regional Election) claiming the debate swung in his party’s favour. This announcement was backed up by the polls; the FN has now hit 10% in the region; up four points since October. He promised a “cruel surprise” for Nicolas Sarkozy in March.

In my summer by-election, there was a party known as Nissa Rebelda, which is also known as Nissa Identiaire; which is a good example of fascist “identity politics” though fairly new they did equally well as the FN.

Similarly, in Britain, Nick Griffin was attacked on Question Time for hijacking Churchill’s image by declaring that he would have been a BNP member. He stole an important symbol of National Identity to use for his own political gain, suggesting that he would protect Britain from a perceived threat using Churchill standing up to the Nazis as an ironic metaphor.

The threat has traditionally been on racial and religious grounds, well before nations were founded. Now, as academics (and myself) discuss the nature of globalisation, national identity is attached to immigration and sovereignty despite, or as a consequence of the fact that national borders are becoming more porous and nations more co-dependent.

As sovereignty is increasingly shared and people are increasingly mobile, National Identity as a political construct can no longer exist as a single, rigid image. Identity is a perception. If someone feels that their identity is threatened it is often the case that their identity is at odds with the identity of another.

Though concerns about immigration and citizenship should not be dismissed, it is not acceptable to suggest that, in the name of National Identity; someone is “less” British or has “less” right to be in the country than someone else.

This is the politics of fear; bitterness and aggression. The discussion on National Identity is not framed around who you are; it is about who you are not.