Category: Race and Ethnicity

Decades of Racist Immigration Policy

A recent report produced by the Home Office (by an unnamed historian) has found that the Windrush Scandal was caused by decades of racist immigration policies.

In case you don’t remember it, the Windrush Scandal first came to public attention in 2018 when it came to light that 83 ethnic minority immigrants to the UK had been wrongly deported, with some of them having been living in the UK (legally) for several decades.

A larger, and still unknown number of victims were subjected to Home Office interrogation over their legal immigration status in the UK and had their lives seriously disrupted as a result, some of them losing their jobs.

Previous analysis of the causes of the scandal have pointed to the ‘hostile environment’ towards immigrants which existed under the Home Office when Theresa May was in charge, but the report goes further and suggests a ‘deeper cause’ of decades of institutionalised Racism at the Home Office.

This article in the Guardian outlines the history of some of the racist immigration policies, some of which included quotas for Black and Asian people but not white people (so overt restrictions on the numbers of immigrants from the Caribbean but NOT from the USA or Europe, for example)….

Relevance to A-level Sociology

This update is a useful addition to the migration topic within the family. It shows how government policies influence the type of people that are allowed to move freely between different countries.

It might also help to explain (if you believe the stats) the higher levels of poverty, educational failure, expulsion and crime among Black Caribbean children – the analysis above points out that the experience of black migrants to the UK (and their children) has been very different (for the worse) than that of white people, resulting possibly in blocked opportunities.

This is also of more general application to any question about inequalities in British Society.

Please click here to return to the homepage – ReviseSociology.com

Are the Police Racist?

This post is an update of some of the evidence that might suggest the police in England and Wales are Racist.

This is a key topic within the sociology of Crime and Deviance. You can view a summary of the latest statistics on ethnicity and crime here.

This 2018 Video from News Night is worth a watch: in which black people speak about their experiences of being stop and search, many as young as 11-14 when they were first stopped and searched.

Many of the young men say they have been stopped over a dozen time, one says he can’t remember how many times he has been stopped and searched!

Liberty have released an analysis of Stop and Search stats pointing out that policing become much more discriminatory during Lockdown in England and Wales.

The government relaxed the restrictions on police stop and search during Lockdown and gave the police more freedom to stop and search at their discretion. The result: the number of black people stopped and searched (under section 60) increased dramatically.

They also report that black people were up to seven times more likely to receive a fine during Lockdown compared to white people.

Black, People, Racism and Human Rights is a recent report published in November 2020 which has a whole section summarising the over representation of black people in the Criminal Justice System – from stop and search through to deaths in custody.

One interesting point to note is that families of people who have been through the CJS think that black men in particular are stereotyped by the CJS as being troublesome and violent.

This blog post summarises some interesting research published in 2016 that found ethnic minorities, especially black youths, featured heavily in ‘gang databases’ held by the London and Manchester police, even though such gang members had no formal history of violence. In fact the stats show that white people have higher rates of convictions for violent crime, but the police databases had disproprotionate amounts of black people on them simply for their being members of gangs.

This suggests an element of stereotyping the way policing was conducted.

The blog further summarises research of Prosecution teams who were more likely to draw on gang stereotypes (Rap music for example) when trying to convict black people compared to white people, and black defendants were also more likely to have their text messages used as evidence against them when undergoing trial compared to white people.

The Deportation of Chevon Brown – A Breach of Human Rights?

It can be difficult to find easy to understand examples of the state breaching individual human rights, but the recent deportation of Chevon Brown might just be one such example.

This case study from February 2020 is relevant to the ‘state crime and human right’s topic within the A-level sociology Crime and Deviance module.

In February 2020 Chevon Brown was deported to Jamaica from the United Kingdom.

He had just been released from Prison having served 8 months of a 14 month sentence for danagerous driving and driving with no insurance.

He was 21 when he decided to take his car for a spin, despite being a learner driver with no insurance, and when he saw police, he says he panicked, and sped up, which led to a 5 minutes high speed chase, and he puts his actions down to stupidity, and he’s paid the ultimate price.

Britain has the right to deport foreign citizens who have been sentenced to 12 months or more in prison, under the UK Borders Act, which came into force in 2007, unless doing so would infringe their human rights, by sending them back to a country where their life would be at threat, for example.

Chevon was 14 when he moved to Britain with his father on a Jamaican Passport. Despite having ‘indefinite leave to remain’ in the UK, he is still technically a Jamaican national, and so the UK had the right to deport him.
The problem is, he no longer has any friends or family in Jaimaica, and his father is remaining in the UK, with his other children.

Since returning to Jamaica, Chevon says he doesn’t feel safe. “I am nervous walking down the street,” he says. “Anything could happen – every day people die here.”

According to UN data, Jamaica had a murder rate of 47 per 100,000 inhabitants in 2016. In the UK, the rate was 1 per 100,000.

Chevon was deported along with 40 other criminals, many of whom had committed more serious offenses, such as murder, and he says the Jamaican media as labelled them all with the same brush, so it is difficult for him to make friends or find a job.

Sources – The BBC News May 2020.

Sociological Questions to consider about this case study

  1. Is deportation for ‘dangerous driving’ an appropriate punishment?
  2. Given his lack of friends and family in Jamaica, the alleged discrimination he’s facing (due to negative media labeling) and his increased chance of being murdered, did the UK government breach his human rights by deporting him?
  3. Is this deportation an example of institutional racism?
  4. Do you think the original decision to imprison him for 14 months was fair, or just another example of institutional racism?

By contrast you might want to consider this in relation to the case of Anne Sacoolas, the American Diplomat’s Wife who actually killed a British Teenager by driving on the wrong side of the road, fled back to America and is now being protected by the US Government, rather than being deported back to the UK to stand trial.

West Indian Immigration to Britain: 1948: The Empire Windrush

It’s seventy years since the Empire Windrush arrived in Britain, carrying hundreds of West Indian immigrants, and the event has come to symbolize the start of the first wave Commonwealth migration to the United Kingdom.

How did it all start?

The Empire Windrush was a troopship, commandeered from the Germans at the end of WW2. In mid 1948 it was carrying home a number of British servicemen from Australia via Mexico and various stops in the Caribbean. It stopped at Jamaica to fetch West Indian Servicemen home from leave when the Captiain, realising he had a lot of empty births, put an advert in a local paper offering passage to Britain for half the usual price.

Empire Windrush.jpg

When the Windrush docked at Tillbury in Essex on 21st June 1948, there were 1027 passengers on board, 802 of them from the Caribbean, mostly Jamaica, and about half of these were migrants, 492 being the figure which is usually cited. Many of these were ex-RAF servicemen who had been stationed in Britain during the war, who came to take advantage of the better work and employment opportunities in the U.K.

A mixed reception in the U.K. 

The Windrush wasn’t the first ship to bring numbers of Caribbean migrants to the U.K, the Ormonde and Almanzora had arrived the previous year carrying smaller numbers), and there were also already settled communities of West Indians and Indians in Britain’s larger port cities, but this was an unprecedented ‘one-off’ influx of non-white immigration in terms of scale.

Clement_Attlee
Clement Atlee

The press appeared very welcoming, with headlines such as ‘Welcome home to the sons of Empire’ (The London Evening Standard) and ‘Cheers for the men of Jamaica’ (The Daily Mail), with reportage focusing on the positive contribution Caribbean immigrants were making to help build postwar Britain, which seems fair enough given that a high proportion were skilled tradesmen with highly marketable employment skills.

However, Clement Attlee’s government was thrown into something of a panic: and officials even examined the possibility of turning the ship back! There were letters of opposition to allowing the ship to dock, but Attlee defended the decision and the principle that colonial subjects of whatever race or colour should be freely admissible to the United Kingdom’.

The reality on the ground wasn’t especially welcoming: 

Sam King, who was later to become the first black mayor of Southwark, foud that he was longer treated with the same respect that he received while serving in the R.A.F. during the war: ‘What you come back here for?’ The War’s over.’ He remembered.

Migrants also found housing and employment barred to them: ‘They tell you it is the mother country, you’re all welcome, you all British…[but] when you come here, you realise you’re a foreigner and that’s all there is to it.

 

Where did the Migrants settle?

Mainly around Clapham and Brixton, which have since become centers of black British culture.

What is the legacy of the Windrush?

The ‘Windrush Generation’ has become synonymous with the ‘first wave’ of Commonwealth migration to the U.K, but it has only been celebrated since the 50th anniversary when it became a widely recognized symbol of multicultural Britain.

Sources:

Ethnicity and Inequality in the UK 2017

The issue of why there are inequalities by ethnicity in the UK is a topic which runs all the way through the A level sociology syllabus. This post simply presents some sources which provide information on the extent of inequality in life chances by ethnicity in contemporary Britain.

As it stands, in 2017 it seems that:

  • ethnic minorities are less likely to be offered places at Britain’s top universities
  • ethnic minorities have higher rates of unemployment
  • ethnic minorities are more likely to be arrested, charged, prosecuted and imprisoned.

Ethnic minorities are less likely to be offered places at Britain’s top universities

Russel Group universities are less likely to provide ethnic minorities with offers of a place, even when grades and ‘facilitating subjects’ have been controlled for.

Univeristy ethnicity.jpg

White British students have the highest chance of being offered a place, with 52% of candidates receiving offers, while Black African students have the lowest chance, with only 35% of candidates receiving offers of places. (source: Manchester University Policy Blog, 2015) also see: (source: UCU research paper).

Oxford University has also been accused of being biased against Ethnic Minorities: according to Full Fact – in 2013 the Guardian revealed that only 17.2 percent of ethnic minority applicants were admitted to Oxford University, compared to 25.7 per cent of white applicants, and earlier this year (2017) MP David Lammy argued that this issue has not yet been addressed.

NB – It’s worth mentioning that the Russel Group universities, and Oxford University explain this away by saying that ethnic minority students are more likely to apply for more demanding courses for which they don’t necessarily have the grades, hence their higher rejection rate.

Ethnic minorities have higher unemployment rates

Ethnic Minorities are almost twice as likely to be unemployed compared to white people (source: ONS employment data)

In January – March 2017 the unemployment rate was 4.1% for white people compared to 7.9% for people from a BAME (Black, Asian, and Minority Ethnic) background.

unemployment ethnicity UK 2017

There are significant variations by both specific ethnic and group and age: for example, Bangladeshi and Pakistani Britons have the highest unemployment rates relative to other ethnicity in all ages.

unemployment ethnicity age UK 2017.png

This difference is at least partially explained by the relatively high levels of unemployment among Pakistani and Bangladeshi females, which is significantly higher than male unemployment, a trend on found in these two ethnic groups.

ethnicity unemployment gender UK.png

Ethnic minorities are more likely to be charged for comparable offences

According to a recent study headed by David Lammy MP, ethnic minorities are more likely than white people to be arrested by the police, to be prosecuted by the CPS, and to be sentenced and jailed by judges and juries.

A Guardian article outlining the findings of the report (link above) notes that

‘Disproportional outcomes were particularly noticeable in certain categories of offences. For every 100 white women handed custodial sentences at crown courts for drug offences, the report found, 227 black women were sentenced to custody. For black men, the figure is 141 for every 100 white men.’

NB – It’s particularly interesting to note the disparities in sentencing for black women, suggesting a truly massive ‘intersectionality effect’

Race gender crime statistics UK

Comments/ Questions 

This is just a brief ‘update post’ providing links to some recent statistical evidence on ethnic inequalities across a range of topics in A-level sociology.

You should always question the VALIDITY of these statistics – the drug offences stats, for example, do not tell us the severity of offence. It may just be that all of those black women were caught smuggling drugs whereas white women are more likely to be caught ‘merely’ dealing them… not inconceivable!

Also, even if you accept that the stats have at least some validity, you’ll need to dig even deeper to deeper to find out why these inequalities in life chances by ethnicity still exist!

Related Posts

Ethnic inequalities in social mobility 

Criminal Justice, Ethnicity and Racism

An Introduction to Ethnicity

ethnicity is cultural, and often contrasted to ‘race’ which refers to biological differences.

Ethnicity refers to a type of social identity based on cultural background, shared lifestyles and shared experiences. Several characteristics may serve as sources of a collective identity such as: language, a sense of shared history or ancestry, religion, shared beliefs and values.

dress islamic identity.jpg
clothing can be an important aspect of ethnic identity to some people

Ethnic groups are ‘imagined communities’ whose existence depends on the self-identification of their members. Members of ethnic groups may see themselves as culturally distinct from other groups, and are seen, in turn, as different. In this sense, ethnic groups always co-exist with other ethnic groups.

When sociologists use the term ethnicity they usually contrast it to the historically discredited concept of race. Ethnicity refers to an active source of identity rooted in culture and society which means it is different to the concept of race which has historically been defined as something fixed and biological.

Ethnicity is learned, there is nothing innate about it, it has to be actively passed down through the generations by the process of socialisation. It follows that for some people, ethnicity is a very important source of identity, for others it means nothing at all, and for some it only becomes important at certain points in their lives – maybe when they get married or during religious festivals, or maybe during a period of conflict in a country.

Because it is rooted in culture, people’s sense of their ethnic identities can change over time and become more or less active in particular social contexts.

However some members of some ethnic groups may perceive the idea of race as important to their sense of shared identity. Some people may believe that they are of one particular race based on their particular biological characteristics or their shared ancestry and believe that only people with whom they perceive as having the same ‘racial’ characteristics belong to their in-group.

For comparative purposes you might like to read this post: an introduction to the concept of race for sociology students. 

Problems with the concept of ethnicity

Majority ethnic groups are still ‘ethnic groups’. However, there is often a tendency to label the majority ethnic group, e.g. the ‘white-British’ group as non-ethnic, and all other minority ethnic groups as ‘ethnic minorities’. This results in the majority group regarding themselves as ‘the norm’ from which all other minority ethnic groups diverge.

There is also a tendency to oversimplify the concept of ethnicity – a good example of this is when job application forms ask for your ethnic identity (ironically to track equality of opportunity) and offer a limited range of categories such as Asian, African, Caribbean, White and so on, which fails to recognize that there are a number of different ethnic identities within each of these broader (misleading?) categories.

Sources use to write this post

Giddens and Sutton (2017) Sociology

An Introduction to the Concept of ‘Race’ for Sociology Students

Race is now discredited historical concept which classifies people on the basis of biological differences.

‘Race’ is a historical concept used to categorise peoples based on biological differences such as skin colour and body type.

Today it is clear that there is no scientific basis for there being different races based on biological differences, but the historical ideas of ‘scientific racism’ have done much to shape social inequalities in the present, so we still need to deal with the now discredited term ‘race’ to understand inequalities today.

The concept of Race has been used by powerful groups as part of their strategies of domination, examples of which are the slave system in American history, and the holocaust against the Jews in Nazi Germany, and the contemporary situation of African Americans and Jews today cannot be understood without reference to racial segregation and racial ideologies – thus we still need to use and ‘deal with’ the term ‘race.

The historical concept of race

There have been numerous attempts by governments to establish categories of people based on skin colour or racial type. However these schemes have never been successful, with some identifying just four or five major categories and others as many as three dozen. Such disagreement over categorisations does not provide a reliable basis for social scientific research.

In many ancient civilisations, distinctions were often made between social groups on visible skin colour differences, usually between lighter and darker skin tones. However, before the modern period, it was more common for perceived distinctions to be based on tribal or kinship affiliations. These groups were numerous and the basis of their classification was relatively unconnected to modern ideas of race, with its biological or genetic connotations. Instead, classification rested on cultural similarity and group membership.

Scientific Racism

Theories of racial difference based on supposedly scientific methods were devised in Europe the late 19th and early 20th centuries, and used to justify the emerging social order – in which European nations came to control overseas territories through colonialism.

Count Joseph Arthur de Gobineau (1816 -82), sometimes referred to as the ‘father of modern racism’ proposed the existence of just three races – white (Caucasian), black (Negroid) and Yellow (Mongoloid).

According to Gobineau, the white race possessed superior intelligence, morality and willpower, and these properties explained their technical, economic and political superiority, while the black race were the least capable race – possessing the lowest intelligence, an animal nature, and a lack of morality, which served to justify their position in the American society as slaves.

Such wild generalizations have today been discredited, but they have been extremely influential, forming part of Nazi ideology in 1930s and 40s Germany, as well as the ideology of racist groups such as the Ku Klux Klan in the USA.

There is a link here to social action theory as the use of the concept of race illustrates W.I Thomas’ famous theorem that ‘when men define situations as real, then they are real in their consequences’. In other words, despite the fact that there is no objective basis for racial differences, because people in power have believed these differences to exist, they have perpetuated social orders which have systematically disadvantaged (in the case of European-colonial history) non-white people.

No such thing as Races

Many biologists report that there are no clear-cut races, just a range of physical variations in the human species. Differences in physical type arise from population inbreeding which varies according to the degree of contact between different groups. The genetic diversity within populations that share visible physical traits (such as skin colour) is just as great as the genetic diversity between populations.

As a result of such findings, the scientific community has virtually abandoned the concept of race. UNESCO recognized these findings in its 1978 Declaration of Race and Racial Prejudice:

‘All human beings belong to a single species and are descended from a common stock. They are born equal in dignity and rights and all form an integral part of humanity’.

Some sociologists argue that race is nothing more than an ideological construct and should therefore be abandoned, because simply using the term perpetuates the very idea that there are significant racial differences between humans

Unfortunately, despite the biological facts of there being no signficant differences between the peoples of planet earth, the idea of ‘race’ still has meaning for many people and forms the basis for discrimination in many societies around the world today.

Students of sociology will come across the term ‘race’ in many text books, but often in inverted commas to reflect the problems with the concept discussed below.

Racialization

The process through which understandings of race are used to classify individuals or groups of people is called ‘racialization’. Historically, some groups of people came to be labelled as distinct on the basis of naturally occurring physical features. From the fifteenth century onwards, as Europeans came into contact with people from different regions of the world, attempts were made to explain perceived differences. Non-European populations were racialized in opposition to the European ‘white race’.

In some instances, this racialization developed into institutions backed up by legal structures, such as the slave system in the United States, or the Apartheid system in South Africa.

More commonly, however, social institutions have become racialized in a de facto manner – in other words, informal white prejudice and discrimination have resulted in a situation in which institutions have come to be dominated by white people, with non-white people being under-represented.

In racialized systems, the life chances of individuals are shaped by their position in that system – in European societies, for example, you would expect white people to have greater life chances in relation to education and work (for example), while non-white people would suffer reduced life chances .

It follows that racialization (and the ideas of ‘race’ that inform the process) is an importance factor in the reproduction of power and inequality in a society.

The concept of racialization might be a powerful tool for challenging racist ideology: because it essentially names the process for what it is – a purely subjective process used by the powerful to maintain positions of privilege, rather than the social divisions being created being based on any really existing significant objective differences  between individuals.

Signposting and Related Posts

I use this material as part of an introduction to sociology. You might also like this related post:

What is Racism?

Sources used to write this post include:

Giddens and Sutton (2017) Sociology

Tony Sewell – explaining black boys’ underachievement

Tony Sewell suggested an anti-school culture may be responsible for the underachievement of black boys.

In this 1997 study Sewell argues that a culture of hyper-masculinity ascribed to by some (but not all) black boys is one of the main factors explaining the educational underachievement of black boys. This study is an interested counter point to previous studies such as those by Cecile Wright and David Gilborn which emphasised negative teacher labelling as the main explanation for differential achievement by ethnicity.

For an overview of the other in-school factors that explain educational achievement by ethnicity, please see this post.

Dr. Tony Sewell CBE

Street culture and black masculinity

A relatively high proportion of Black Caribbean boys are raised in lone-mother household, with the father being absent. In the late 1990s when Sewell conducted his study, 57% of Black Caribbean families with dependent children were headed by a single parent, compared to only 25% of white families.

This means that many black boys lack a father figure to act as a role model and provide discipline while they are growing up, which makes this group more vulnerable to peer pressure.

Young black men are disproportionately drawn into gang culture which emphasizes an aggressive, macho form of masculinity which emphasizes the use of violence as a means to gain respect, values materialist displays of wealth such as the latest street fashions and crime, rather than ‘hard work’ as a quick and easy (‘smart’) route to financial gain.

Do gang culture and hyper masculinity explain the underachievement of Black Caribbean boys?

According to Sewell, this subculture of black masculinity provides peer support which makes up for their sense of rejection by their absent fathers, and for the sense of racism and injustice they feel from wider society.

Black Masculunities in School

Sewell suggests that this type of black masculinity (what he calls ‘hyper-masculinity) comes into conflict with schools. It leads black boys to rejecting the authority of both the teachers and senior leaders and to them not taking school work seriously as this is seen as effeminate and a bit of a ‘mugs game’ compared to the ease with which you can earn money by committing gang related crime.

Conformists – 41% who rejected hyper-masculinity and saw conforming to school rules and hard work as their route to success

Innovators – 35% who saw education as important but rejected the process of formal schooling as it compromised their identity too much. However, they attempted to stay out of trouble.

Retreatists – 6% of students who kept to themselves, mainly SEN students

Rebels – 18% who rejected the norms and values of school and the importance of education. They saw educational qualifications as having no value because Racism in society would disqualify them from many decent jobs anyway. This is the group which adopted hyper-masculinity and were confrontational and challenging.

Evaluation of Sewell

Sewell has been criticised for blaming black culture for black underachievement, however, he is clear that he is only talking about a minority of boys who adopt hyper-black masculinity.

if you look at the percentages above – only 40% of black boys are conformists, so if we take the other three categories together, there is maybe some evidence here that it’s hyper-masculine identities which are holding black Caribbean boys back.

The study may not apply as much today because fewer Black-Caribbean children are brought up in Lone Parent Households in 2023 compared to when Sewell conducted his research.

One might also criticise Sewell for stereotyping black culture. There really isn’t just one type of black culture, and it’s unlikely that an anti-school street culture was ever that strong among black boys, and less so today than 20 years ago.

I also wonder whether or not Sewell’s work really gets to the root of the problem – Class inequality! Summer schools for black boys funded by charities cannot compete with the advantages the upper middle classes give to their children by sending them to £16000/ year prep. Schools such as Sunningdale. Also, Even if you provide fair and equal opportunities for black boys surely Racism in wider society will still disadvantage them as a group compared to white boys?

NB despite the limitations of Sewell’s analysis the government awarded him a CBE and made him the Chair of the Commission on RacE and Ethnic Disparities. Although some may argue this is just because the government doesn’t take the issue of race discrimination in the U.K. seriously, hence their choice to pick someone who basically blames Black boys and their absent fathers for their own failure.

Sewell’s Solution to the underachievement of Black Boys

Sewell’s argues that the solution to black boys underachievement is to provide them with strict schooling that demands high expectations and, as far as is possible, provide them with positive opportunities that middle class students get through their social and cultural capital that middle class students ; effectively he says that if we do this, then this should make up for the disadvantageous they underachieving boys face. Importantly, Sewell, does not seem to accept that disadvantage is an excuse for failure.

Sewell runs the ‘generating genius’ programme – aimed at improving the educational opportunities of disadvantaged students –

Details of Sewell’s  Experiment –  ‘Generating Genius Programme  -how to raise black boys’ achievement
The aim of generating genius was to get 25 black boys, all from failing schools, interested in science and engineering. Starting in 2006, at age 12-13, these boys spent three or more weeks of their summer vacation working alongside scientists at some of Britain’s top universities, such as Imperial College. Sewell claims that these boys got amazing GCSE results, and now that the first wave have had their university acceptances, at least 3 have made it into Oxford and Cambridge.

Sewell argued that Generating Genius worked because it established the right ethos and high expectations – which effectively combated the disadvantages that his students black boys faced – They also created a ‘science crew’ or a learning crew’ – imitating gang mentality (relevant for boys!) and exposing these children to universities at an early age – made them think ‘university is for me!’ and provided the contacts necessary to get them into those unis.

Limitations to Generating Genius

There are lots of limitations to this’ experiment’ – just a few include –

  1. Lacks representativeness – very small sample of ten boys!
  2. Lack of control of variables means we don’t actually know why the boys improved so much – was it due to the contacts, or did they try harder because this was a unique project and thus they felt ‘very special’? (a problem of reliability)
  3. Ignores white working class underachievement (worse than A-C working class!)
Signposting

This material is primarily relevant to the education option, usually taught as part of the first year in A-level Sociology.

Sources

Sewell, T (1997) Black Masculinities and Schooling: How Black Boys Survive Modern Schooling

Adapted from Haralambos and Holborn (2013) Sociology Themes and Perspectives, edition 8.

Sociology in the News

This seems to be a clear-cut (and very unfortunate) example of overt discrimination on the basis of religion:

juhel-miah-discrimination
Juel Miah – A victim of U.S. discrimination

On 16th February, Juhel Miah, a respected British Muslim schoolteacher travelling as part of a school trip to New York was denied entry to the United States.

He was travelling from Wales with a group of children and other teachers and was removed from the plane while on a stop-over in Reykjavik, Iceland, despite having all the necessary documentation including a valid Visa for entry into the U.S.

The articles don’t state as much, but I’m assuming that all other non-Muslim adults on the plane weren’t escorted off.

Juhel has asked the American Embassy for an explanation of why he was refused entry to the U.S, but one week on and they haven’t responded.

This seems to be an unambiguous (but bleak), real-life example to illustrate what discrimination is – in this case differential treatment on the basis of someone’s religion. It could also be used to illustrate the extent to which Islamophobia is driving U.S. immigration policy.

Source – The Guardian, Monday 20th February.

You might also like The Independent’s version

 

Racism in the British Criminal Justice System – Selected Evidence

Unfortunately, there is a considerable amount of evidence suggesting a long history of institutional racism within the Criminal Justice System. Below we are going to look at the short version, starting with the case study of Stephen Lawrence…  

 The list of evidence is long, but there are limitations with this evidence, and alternative ways in which it might be interpreted; you should also be able to draw on other pieces of evidence which we’ve looked at in other parts of the course which point to a broader range of factors besides police racism which explain the disproportionately high numbers of Black and Asian people being processed through the criminal justice system.

 

1993: The Stephen Lawrence Case and the Macpherson Enquiry (1993/1999)
In this case a gang of white youths stabbed African Caribbean teenager Stephen Lawrence to death after shouting racist abuse at him. Despite substantial evidence against the youths, the police failed to mount a successful prosecution and no one was convicted of the murder. Following sustained pressure by Lawrence’s mother, the

The Macpherson enquiry was established to look into why and six years after Lawrence’s murder in 1999 it found that the Metropolitan police were institutionally racist.

The report defined institutional racism as ‘the collective failure of an organisation to provide and appropriate and professional service to people because of their colour, culture, or ethnic origin. It can been seen or detected in processes, attitudes and behaviour that amount to discrimination through unwitting prejudice, ignorance, thoughtlessness and racist stereotyping and which disadvantage minority ethnic peoples’.

Note the following quote by John Mewing, chief constable for Derbyshire who admitted during this enquiry: “In the police service there is a distinct tendency for officers to stereotype people. Discrimination and unfairness are a result. I know because as a young police officer, I was guilty of such behaviour”

 

Disproportionate and Discriminatory: Reviewing the Evidence on Police Stop and Sear

Bowling and Phillips (2007) (link)
Although ten years old, this is one of the major pieces of research to have reviewed police prejudice since Stephen Lawrence – Phillips and Bowling are two names you should know in relation to this topic. Below is an extract to give you an idea of how strongly they talk about the existence of police racism…This is a piece of secondary research, and is a review of all available work done into Police Racism in the UK up until 2007.

Research evidence over the past three decades has found that specific stereotypes are commonly used by police officers to classify people on the basis of their ethnic origin. Studies found that black people were believed to be prone to violent crime and drug abuse, incomprehensible, suspicious, hard to handle, naturally excitable, aggressive, lacking brainpower, troublesome and ‘tooled up’.

These findings on racial prejudice and stereotyping have not been restricted to constables, but have been found throughout the ranks. Robert Reiner’s study of Chief Constables found that race was spontaneously mentioned more often than any other social division and was frequently brought up in other contexts.

Although some chiefs discussed ethnicity without invoking negative stereotypes, most spoke prejudicially. The predominant view was to regard the presence of black people as problematic for the police.

They tended to be seen as crime-prone, disorderly, argumentative, irrational, ‘likely to be carrying drugs or dangerous implements, noisy, and responsible for the antipathy held towards them’

Research in the 1990s suggested that overt targeting was ongoing; though police officers were more reluctant to admit it.

A Home Office funded study conducted by Janet Foster and colleagues found that explicit racist language was no longer tolerated and reached the view that it is gradually disappearing. Feeling under greater scrutiny after the Lawrence Inquiry, the authors argued that, in general, officers felt less able to carry out unjustified stop and search or ‘fishing trips’ without proper grounds for searching. However, the authors point to the possibility that racist attitudes and behaviour may simply have gone ‘underground’.

Although the links are complex, racially prejudiced attitudes do affect the way in which people behave. Hall et al argue that while there is no automatic or straightforward link between racially prejudiced attitudes and language and discriminatory or differential behaviour . . . there is a consistency in the pervasive nature and expression of racial stereotypes and their influence on police expectations and behaviours.

There is clear evidence that police officers routinely use skin colour as a criterion for ‘stop and search’ based on stereotyping and over-generalisations about the involvement of black people in crime. Evidence of this was apparent even when being observed by Home Office researchers. Furthermore, the use of colour as a criterion is particularly marked in relation to ‘stop and search’ for drug offences.

 

2011 –  Court room observations of sentencing following the London Riots
Lee Jasper argues that in this instance, there was clear evidence of racial bias in sentencing. A summary of his blog post

The London riots have attracted exceptional media and political coverage, but as the rebuilding work gets underway and the media coverage dies down… the rancid stench of judicial racism begins to fill the air.

I have witnessed this first hand having spent three days at inner London Crown Court observing case after case being tried in the immediate aftermath of the riots. What I saw shocked me to the core: it reminded me of the chaotic ad hoc justice of the Wild West. Black offenders rights were dismissed, bail applications routinely refused for first time offenders and disproportionate sentences handed out down by an almost all white judiciary. It was carnage.

The Guardian reports that “the difference in racial sentencing between courts was considerable. Haringey magistrates court, which dealt with many of the Tottenham riot cases, sentenced – before the summer disturbances – 11 of the 54 black defendants it dealt with for public disorder or weapons offences to prison, as compared to 5 of 73 white defendants. While West London magistrates court sentenced 17 of 107 black defendants to jail, versus 21 of 237 who were white – meaning at that court black defendants were 79% more likely to be jailed.”

(http://www.guardian.co.uk/law/2011/nov/25/ethnic-variations-jail-sentences-study)

 

2013 – A review of Stop and Search stats by The Equality and Human Rights Commission has argued that the Police use their powers disproportionately…
According to this BBC summary (2013) The Equality and Human Rights Commission (EHRC) said in some areas black people were 29 times more likely to be stopped and searched. The commission said the disproportion between different ethnic groups remained “stubbornly high”.

The highest “disproportionality” ratios were found in the following places:

·         In Dorset black people were 11.7 times more likely than white people to be stopped

·         In West Mercia, Asian people were 3.4 times more likely than white people to be stopped

·         In Warwickshire, people of mixed race were 4.4 times more likely than white people to be stopped and searched.

The report also looked at the use of Section 60 of the Criminal Justice and Public Order Act under which police can stop and search someone for weapons, without suspicion that the individual is involved in wrongdoing, providing that a senior officer has a reasonable belief that violence had or is about to occur.

Under section 60, In the West Midlands, black people were 29 times more likely than white people to be targeted and Asian people were six times more likely than white people to be targeted

EHRC chief executive Mark Hammond said “the overall disproportionality in the use of the powers against black, Asian and mixed race people remains stubbornly high.”
%d bloggers like this: