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4 Anti-racism and disavowed racism The term racism is unambiguously a negative one, morally and politically. Sectarianism and other forms of racism are often referred to as evil. Anna Lo, MLA, for example, can often be heard describing racism and sectarianism as ‘twin evils of prejudice and intolerance’.1 In 2001 a report on racism commissioned by the Northern Ireland government concluded that ‘racist harassment is a particularly pernicious and evil part of society’.2 Racisms are commonly characterised as forms of extremism. The British MP Paul Murphy, when he
2 Differentiating racism and sectarianism The issue regarding whether sectarianism is racism or whether the two are distinct phenomena might initially appear to be a pedantic one. Duncan Morrow, a politics lecturer at Ulster University and former chief executive of the Community Relations Council, implies this when he says that both racism and sectarianism play a part in dividing Northern Irish society, and argues for a good relations strategy as ‘an approach that will enable racism and sectarianism to be addressed equally and together’.1 Morrow focuses on a
2 Racism in Ireland Introduction This chapter examines the origins and changing context of racism in Irish society. This, in the first instance, relates to shifting understandings of race and racial distinctiveness, which have impacted upon Irish society. It is argued that Ireland was never insulated from the racisms that justified the subjugation of black people by the west. Understandings of racial difference in Ireland, as elsewhere, were the product of colonial ideologies of western superiority. To some extent popular debates on prejudice and intolerance
5 Rethinking anti-racism We have highlighted some inconsistencies within the Race Relations approach. In the chapter on racism and sectarianism, for example, we noted the failure to extend the UK’s Race Relations Acts to Northern Ireland in the 1960s, 1970s and 1980s. We also pointed out the inconsistent approach to the place of religion in Race Relations theory and policy – treating anti-Semitism and Islamophobia as forms of racism, but excluding sectarianism in Northern Ireland. In the previous chapter we noted that the development of Race Relations policy
M1426 - COULTER TEXT.qxp:GRAHAM Q7 17/7/08 08:01 Page 192 10 Whiteness, racism and exclusion: a critical race perspective Paul Connolly and Romana Khaoury The peace process has allowed us to snap out of the trance of the two traditions, that mutual obsession of nationalists and unionists, the hypnotic focus of a cobra and a mongoose about to attack each other. As the shouts and din of ancient quarrel begin to subside, we hear other voices. In Ireland today there are atheists, Jews, Sikhs, Buddhists, socialists, Chinese, Travellers, blacks, Muslims, gays
Our received narrative of the ideology of race needs to be reconsidered. It misconstrues the relationships between nineteenth-century science, race and culture, it overlooks the Victorian language of race relations which constitutes the most substantial legacy of the nineteenth century for the racism of the present, and it has no place for the
This chapter examines the extent to which Roma have their human rights realised in Ireland. It examines, from an intersectional perspective, how the operations, interactions and patterns of subordination, including racism and discrimination based on gender, ethnicity and migrant status, are embedded in institutions, legislation and policy, resulting in the exclusion and marginalisation of Roma. This research is based on interviews conducted by Roma with 108 Roma respondents, who provided information on a further 491 household members as
always foreground a politics of anti-racism. However, what we found in our discussions is that screen and digital cultural workers tell an important story about how different media spaces can be used by Black and Asian cultural practitioners to reimagine the lives, experiences and subjectivities of Black Britishness. In particular we underline the long history of cultural production led by Black and Asian people that takes place outside or on the margins of the creative and cultural industries (CCIs). We also point to ongoing discussions around how
46 Frantz Fanon’s Black Skin, White Masks 3 Colonial racisms in the ‘métropole’: reading Peau noire, masques blancs in context JIM HOUSE This chapter aims to provide a historical reading of the many examples of racism in ‘metropolitan’ France that Fanon cites and comments upon. It also analyses the significance of Peau noire for our understanding of the various cultures of colonial racism, evaluating the text in relation to the different currents within the opposition to racism circulating in France from the 1930s to the early 1960s. Fanon’s preoccupation with
2 Migration, whiteness and Irish racism Despite the ways whiteness has historically been invoked in the (re)positioning of the Irish on both sides of the Atlantic, the discourse on race in Ireland does not sufficiently focus on whiteness or colourbased racism. Rather, there is ongoing debate on the significance of skin colour, particularly as the racialisation of the Irish and the Irish Travellers is perpetrated from white bodies to white bodies. In order to introduce a CRT perspective to how we look at and talk about racism in Ireland, this chapter examines