‘You all look the same’: Non-Muslim men who suffer Islamophobic hate crime in the post-Brexit era

Awan, Imran; Zempi, Irene

doi:10.1177/1477370818812735

Cited by 19 publications

(16 citation statements)

References 30 publications

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“…Rather, Islamophobia has been defined as ‘anti-Muslim racism’ (Runnymede Trust, 2017). Along similar lines, the All Party Parliamentary Group on British Muslims (2018: 11) has offered the following definition: ‘Islamophobia is rooted in racism, and is a type of racism that targets expressions of Muslimness or perceived Muslimness.’ Therefore, in this article, Islamophobia is understood as a form of racism towards actual and perceived Muslims (Awan and Zempi, 2018).…”

Section: Introductionmentioning

confidence: 99%

Veiled Muslim women’s responses to experiences of gendered Islamophobia in the UK

Zempi

2019

International Review of Victimology

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In a post-9/11 climate, Islamophobia has increased significantly in the UK and elsewhere in the West. ISIS-inspired terrorist attacks in the UK as well as in France, Belgium, Germany and, more recently, in Sri Lanka have triggered an increase in verbal and physical attacks on Muslims. Drawing on intersectionality (as a nexus of identities that work together to render certain individuals as ‘ideal’ targets to attack), veiled Muslim women are likely to experience gendered Islamophobia in the cyber world but also in ‘real’ life due to the intersections between their ‘visible’ Muslim identity and gender performance. In the British context, although Islamophobia is recorded as a hate crime nationally, and misogyny as a hate crime locally in some police forces, veiled Muslim women are unlikely to report their experiences to the police. Drawing on qualitative interviews with Muslim women who wear the niqab (face veil), the purpose of this article is to examine the ways in which they respond to experiences of gendered Islamophobia as well as their reasons for not reporting their experiences to the police.

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Section: Introductionmentioning

confidence: 99%

Veiled Muslim women’s responses to experiences of gendered Islamophobia in the UK

Zempi

2019

International Review of Victimology

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“…I can't remember anyone trying to help me" (p. 578). This disappointment was also discussed in Awan and Zempi (2018) in their study of non-Muslim men who suffered anti-Muslim bias crimes. Two men specifically mentioned that an additional harm to their sense of community and belongingness was caused not by the biased incident itself but by the fact that no one intervened or offered assistance in the face of bias crime.…”

Section: Community At-large: Harms To Community Dynamicsmentioning

confidence: 91%

“…This poor reception from law enforcement can also be potentially harmful to democracy when there are people in a society who do not believe that their human rights are being respected by the social systems set up to respect them. This skepticism about law enforcement was also expressed in Awan and Zempi's (2018) study of non-Muslim men mistakenly victimized for being Muslims. One respondent said, "I don't have confidence in local police.…”

Section: Societal Norms and Valuesmentioning

confidence: 99%

“…In another unique study in the field, Awan and Zempi (2018) chose to interview people who were not Muslim, but who had been victims of anti-Muslim bias crime. Although most studies of the community impacts of bias crimes have focused on people within a community that is considered vulnerable, this study highlights the ways that an entire community is vulnerable if they appear to be, or could be mistaken for, a vulnerable community member.…”

Section: Other Vulnerable Communitiesmentioning

confidence: 99%

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“Message” crimes: Understanding the community impacts of bias crime.

Stotzer¹,

Sabagala²

2020

Perspectives on Hate: How It Originates, Develops, Manifests, and Spreads.

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O n October 27, 2018, a man armed with an AR-15 rifle and multiple handguns entered the Tree of Life synagogue in Pittsburgh, Pennsylvania. Spouting anti-Semitic slurs, after posting numerous anti-Semitic sentiments online as well, he entered the synagogue and began randomly shooting. He killed 11 people, predominantly older adults doing nothing more than participating in religious services, and injured many others. While attempting to leave he was confronted by law enforcement officers, and he then fled back inside and barricaded himself for a short time before surrendering to police.The attack on the Tree of Life Synagogue was the deadliest attack on Jews in U.S. history, leaving the Squirrel Hill and Pittsburgh area devastated and the Jewish community rocked. Bias-based violence has been a consistent part of the human experience, but only since the late 20th century have bias crimes been recognized as a unique type of crime in many legal and social systems with unique impacts. Although bias crimes (also known as hate crimes) are defined differently across jurisdictions, the definition typically involves two parts-a base offense (e.g., an assault, vandalism) and a determination that the base offense occurred in whole or in part as a result of the perpetrator's bias against a group or identity (e.g., race, ethnicity, religion). Bias crimes have also been called message crimes because they send a message that someone is "different," unwanted, and less valuable than others in the community (e.g.

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“…Nevertheless, while it is possible to prosecute racists according to legal definitions of racism and hate crime, Islamophobia is greater and perhaps more pervasive than identifiable acts of racism that can be prosecuted at an individual level (not to deny the horrifying effects of racism on Muslim individuals at any one point in time) (Jackson 2019). Perhaps, therefore, the answer is to maintain using the concept of Islamophobia to identify anti-Muslim sentiment as it is a discourse, an action, an outcome, a perception, an experience and so on, but to now enhance the element of 'Muslim hate crime' into the existing legislation on hate crime (Awan and Zempi 2018). This actionable aspect converges on individuals, while the general discourse of combating Islamophobia allows the possibility of working with other groups experiencing vilification, demonisation and discrimination.…”

Section: Islamophobia Revisitedmentioning

confidence: 99%

Islamophobia as racialised biopolitics in the United Kingdom

Abbas

2020

Philosophy & Social Criticism

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This article provides a Foucauldian perspective on the racialised biopolitics of Islamophobia in the global north. It is argued that a pervasive, wide-ranging racialised logos is being used to undermine the citizenship potential of Muslim groups now forming an active presence in urban concentrations across wide political and cultural spaces. The negative characterisations of Muslim minority groups in the global north focus on various parameters of othering, with the experiences of Muslim minorities in the United Kingdom acting as a test case. A dominant hegemonic discourse perpetuates the view that British Muslims are undesirable because (a) they embody the most extreme ‘other’, (b) they are a risk to national security due to dangers associated with inherent radicalisation and (c) Muslim voices of resistance are untrustworthy. These forms of Islamophobia provide perspectives on anti-immigration, xenophobia and depopulation that racialises the Muslim minority category in the sphere of neoliberal globalised capital accumulation. It has significant local area implications for Muslim minority and wider identitarian politics, ultimately perpetuating a cyclical process through which political biases within dominant politics reproduce the racialised discourses of Islamophobia.

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‘You all look the same’: Non-Muslim men who suffer Islamophobic hate crime in the post-Brexit era

Cited by 19 publications

References 30 publications

Veiled Muslim women’s responses to experiences of gendered Islamophobia in the UK

Veiled Muslim women’s responses to experiences of gendered Islamophobia in the UK

“Message” crimes: Understanding the community impacts of bias crime.

Islamophobia as racialised biopolitics in the United Kingdom

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