The British Racism and Islamophobia

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In the 1990s, English right-wing parties were marked by significant prejudice and intolerance. They justified their actions by claiming to address rising crime rates (Hutnyk, 51), but this was often just a cover for pursuing racial discrimination. Minority communities were frequently scapegoated, perpetuating harmful stereotypes. These parties held a simplistic view, grouping all oppressed groups as if their experiences were identical. This approach ignored the unique challenges faced by different communities and only deepened existing inequalities. This pattern wasn’t confined to England; similar attitudes were seen across Western nations, where Conservative politicians often viewed cultural diversity as a threat to social harmony. Such fears shaped policies and public discourse that marginalized ethnic and cultural minorities. In the UK, even Labour leaders like David Blunkett voiced concerns that anti-racist education might remove the focus on English culture and values in society (Kundnani, 131). These kinds of statements highlight how deeply rooted racism is in British society. The idea that combating racism could somehow harm British culture shows a troubling prioritization of national identity over equality. This mindset reflects a broader issue in some parts of Western society, where racism is often tolerated rather than directly challenged. Such attitudes dismiss the realities of marginalized communities and make it difficult to create a more inclusive and equitable society.

Furthermore, Kundnani observes that after the events of 9/11, there was an increase in liberal criticism of immigration and multiculturalism, signalling a broader societal shift toward exclusionary policies (Kundnani, 122). This change was accompanied by the institutionalization of anti-Muslim racism, driven largely by anti-terror legislation enacted during the so-called "war on terror." According to Kundnani, these laws normalized exclusionary practices, weaving them deeply into society's political and cultural systems (126). Integrationism only worsened the situation by promoting the idea that cultural conformity was necessary for social harmony. This mindset reinforced systemic biases, demanding that immigrants give up their unique cultural identities to fit into a "white person" ideal. Kundnani (p. 124) also highlights the rise of the concept of "community cohesion," which emphasized assimilation at the expense of multiculturalism. Such policies reflect a broader pattern of marginalization, forcing people to choose between their cultural heritage and societal acceptance.

Lastly, Kundnani delves into the issues of racial prejudice and Islamophobia, shedding light on how closely these forms of discrimination are intertwined. He argues that anti-Muslim racism is less about religious differences and more about racial discrimination, rooted in the way society perceives and treats Muslims. According to Kundnani, British integration policies not only fail to tackle systemic racism but, in many ways, contribute to its persistence by institutionalizing anti-Muslim sentiments. Kundnani’s work reveals how modern anti-Muslim racism is fueled by a racialized hostility that goes beyond mere religious intolerance. It stems from the belief that Muslims, as a group, inherently possess values that conflict with British or Western ideals. This harmful framing casts Muslims as outsiders, portraying their supposed beliefs as threats to societal stability. By doing so, it not only excludes them but also reinforces discriminatory attitudes.