Crime and Muslim Britain: Race, Culture and the Politics of by Marta Bolognani

By Marta Bolognani

The Britain of the early twenty-first century has turn into ate up by way of heightened issues approximately violent crime and terrorism relating to Muslim groups within the West. the following Marta Bolognani fills a massive hole in criminology and diaspora experiences via an exhaustive research into crime between British Pakistanis. via certain ethnographic remark and interview info, Bolognani exhibits how Bradford Pakistanis’ perceptions of crime and regulate are a mixture of the formal and casual, or British and ‘traditional’ Pakistani, which are not separable within the diasporic context. She additionally examines neighborhood and nationwide country rules which are geared to fighting crime and indicates how crime involves be understood by means of members in addition to institutional actors. delivering a counterpoint to the ‘taboo’ of speaking approximately crime and race in cultural phrases, Crime and Muslim Britain is vital for all these drawn to criminology, ethnicity and the predicaments of Muslim groups today.

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Additional info for Crime and Muslim Britain: Race, Culture and the Politics of Criminology among British Pakistanis (Library of Crime and Criminology)

Example text

For example, it is argued that the deep respect for one’s family and community (sic) is one of the main tenets of young Bengali men in South London (Alexander 2000:129). Getting to know each other through one’s family status as portrayed by one’s parents in relation to the background in Bangladesh is also considered important (ibid). Ethnicity is also described as one of the axes of alliance for the making of peer groups, as much as age, gender, territory, history, geography and personality (ibid:166).

1 Criminality as a Migration Stage: Mawby and Batta The first study about crime and Pakistanis in Britain known to the present author is Mawby and Batta’s Asians and Crime: The Bradford Experience (1980). Although this work is based on the very limited sample of the Mirpuri community of Bradford (Quraishi 2005:29), it attempts to explain changes in patterns of deviance according to a general paradigm connected to the stages of settlement of any relocating community. The migration process (Werbner 1990) and the many adjustments that individuals have to undergo through it are, therefore, considered paramount for the analysis, in what Tatum (2000:6, see previous chapter) would describe as a ‘colonial model’.

By doing this, not only would the dignity of active subjects be returned to ethnic minorities, but also attention would be switched to a ‘creative process’ that will reveal much more about the existences of minority ethnic groups. Although ‘multiple resistance’ is a concept used by Tatum to support her neo-colonial model, here Ballard’s statement aims much further than neo-colonial theory. By analysing ‘the construction of an alternative moral and conceptual vision’ (ibid:485), policy makers would access ‘a set of values, expectations and understandings which are wholly unfamiliar to [minority ethnic groups’] oppressor’ (ibid).

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