Notes on: Cashmore, E. (2013)
[1987]. The Logic of Racism. London:
Routledge Revivals
Dave Harris
[This is an oldstudy and I persist with the terms
used then and by the repondents themselves]
Introduction
A local MP in the West Midlands (of the UK) says
that prejudice obviously exists but argues that it
is a matter of responses to change. Cashmore
thinks that it is a desire for stability and
order, and a response to the arrival of quite new
neighbours 'with unfamiliar beliefs, languages and
lifestyles'. The response has often been
'indignation… aggression' (2), to some extent a
logical response, especially in the absence of the
chance to think more deeply. People in the study
all live in the West Midlands. There have already
been considerable disorders related to race. The
sample is divided according to those who live in
the inner city with large ethnic populations and
those who live in White middle-class suburbs. This
provides different versions of the logic of
racism. There is no universal system. The logic of
racism 'is not a special preserve of any one
social class, age group, or residential zone' (3),
it is consistent and resilient, but it does need
investigation.
The research was conducted in four housing areas,
two in the centre, one working class council, the
other middle-class residential area, and two
outside Birmingham, one working class, one
middle-class. The inner city working class area
(Newtown) has been substantially redeveloped and
now has 13% of its residents from New Commonwealth
background or descent, and unemployment at 24%.
The suburban inner-city area (Edgbaston) has
unemployment at 4%, largely professional
residents and 6% Asian population. Outside
Birmingham is a council estate (Chelmsley Wood)
with a small ethnic presence, 4%, and some
residents moved 'for precisely this reason' (5).
There is now high unemployment of 16% and it has
now become 'what locals regard as a "dump
estate)'. The other area outside (Solihull) is a
classic White affluent suburb, a 1% ethnic
population, low council housing, 4% unemployment
and a large young population.
A resident of Edgbaston made a classic remark: 'it
is very easy to be a liberal in Exeter' [quiet,
pleasant, mostly White university town by the sea
in the South-West of England] , and this was
echoed by a resident of Newtown who complained
about ethnics living next door, playing jungle
drums all day and cooking curry.
Some think that familiarity has increased
tolerance, however (a Solihull resident), and that
the young are more tolerant. The research studied
this view by splitting the generations into age
groups, young middle-aged and over 50.
The interviews were as nondirective as possible.
800 unstructured interviews were completed over a
three-year span. One issue is why racism persists
and how complex it appears to be. It seems to be
not just a product of competition over jobs or
accommodation [see Rex and Moore]. It might have
originated in colonial expansion, or even
earlier.. A feeling of White superiority does seem
to have persisted into the present and is
demonstrated in this study. At the same time,
there is a 'self validating property' to current
racism (9) — current social conditions 'appear to
confirm racism', just as slavery did, for example
in showing that immigrants show poor aptitude or
motivation which is then used as evidence for
their incapability. There is 'continued validation
from experience' and even individual exceptions do
not defy the logic. Relationships are fashioned on
the basis of these beliefs and this can set limits
within which immigrants can actually behave, and
encounters add to confirmations of the original
suppositions, and in this way, 'both Whites and
Blacks construct lines of reasoning, logic,
fitting together pieces of information into
coherent and consistent perspectives' (10). The
struggle for him as a researcher was to expose a
picture which was both 'intellectually candid,
and, at times, politically repellent'.
Chapter 2. The scramble for houses
— White working class.
An inhabitant of Newtown had been waiting for a
long time for council housing and had seen recent
arrivals apparently jumping the queue. She felt
these injustices were widely apparent and widely
shared. Housing is one of the most important
divisive issues, one of the most visible,
seemingly factual, and residents can point to
their own examples of coloured people living in
new houses.
Housing is generalised to argue that ethnic
minorities are better off in general, often in an
exaggerated way. This takes a pessimistic and
exaggerated tone in times of unemployment and
rising prices, and leads to 'mistrust and an
aggravated sense of grief. Everybody else seems
better off in some sense' (15). This is developed
by 'observations, rumours and newspaper reports'
to become a 'suspicion of preferential treatment…
The primary generator of cleavage'.
There is a feeling that things have gone too far
with race relations laws, that Whites are now
considered as an underclass. That immigrants
should do more to adjust to the customs of this
country. That they are taking up scarce resources
at the GPs'surgeries and in education, and being
unduly favoured by the professionals [the actual
examples of speech are really bitter]
These are examples of additional tensions which
are as important as the sense of injustice, and
outweigh any research findings that there actually
are no signs of preferential treatment, but quite
the reverse. Nuisance is a major debate — music,
noise, unruly kids, sleepless nights, abuse,
cooking smells. This is not just a general
intolerance but there is 'a virtual consensus over
the unbearably high decibel level many Black
households… The round-the-clock aspect of the
noise… Three and four day parties' (19) and
immoral activity triggered by them. Of course
houses are hardly soundproof and there is a fair
bit of noise anyway from home improvement, arguing
and traffic. Noise like reggae music symbolises
massive and 'in their eyes destructive' changes.
There is also fear of street violence, largely
attributed to Black kids, the area is 'an ideal
culture for youthful street crime' (20) with few
facilities.
Some on Chelmsey Wood (CW) had moved there from
Newtown, and saw the effects of relative isolation
from Black people, and the fear induced from not
relating to them. At the same time, although
denying racialism, one respondent did say that he
found aspects of ethnic minorities disagreeable
[and in the process divided Black people from
Indians and Pakistanis — the latter did not talk
in one language or adopt European dress, were more
separate, and had more smelly cooking. They were
allowed to wear turbans and carry swords. He said
he knew Black people who also did paki- bashing.
He also said that rastas went around deliberately
provoking problems. His wife reported that
coloured and Pakistani kids took up far too much
time in schools with their special needs].
Cashmore says that these are common concerns,
especially the tendency towards cultural isolation
and the retention of different values beliefs and
behaviour patterns this is seen as 'an affront to
White culture' (23) and effects particularly
Asians. These only have an instrumental attitude
to British society. Black people are seen as more
content, but, at the same time more parasitic,
sponging off the state, and supplementing their
income with crime. Neither particularly want to
assimilate, and both are seen as potentially
dangerous in the future. A respondent in CW
advocates much more forceful assimilation,
including insisting that everyone eats the same
food — but also parental choice if schools had too
many coloured people
Again research does not back all these
perceptions, of course, including that showing the
over-achievement of Asian children. Although there
may be some support for the view that the relative
isolation from ethnic minorities in CW has
increased fears, those with plenty of contacts in
Newtown also have plentiful anger having perceived
what they take to be preferential treatment. There
is hope that the younger generation who will mix
much more will become more tolerant. A particular
respondent takes these views and bases them on
their own experience of having European parents
and, despite some early problems, finally becoming
accepted. Similarly, a person of Irish descent
took a more positive long term view, and referred
to the willingness of UK employers to exploit
immigrants both Irish and new Commonwealth. He
sees this as partly responsible for the resentment
of the older Black population
It could just be that some parents 'need to think
positively for the sake of their children… [rather
than]… take refuge in an outer city area' (26), or
see city break down in much more general terms,
such as urban congestion or lower standards of
living. They tend to have much more faith in
education. The Irish respondent cited above sees a
kind of Marxist account at work in that everyone
is now being exploited and the resulting
resentment is quite justified. He also splits West
Indians from Asians. Asians worked hard, bought a
house, rented it out to their family, saved and
bought another house or established the business,
but West Indians were more happy-go-lucky, not at
all inclined to start businesses and so on
They also interviewed a mixed family, White woman
and Caribbean man and noted that 'culturally, Mrs
Beech is Black' (32). So is another respondent who
has also got deeper into rasta culture. They both
commented on the extra sensitivity of Black people
in these matters, their '"inferiority complex"'
(33), their inability to laugh prejudice off,
although they do experience an awful lot of
[micro-aggressions], or as they call it '"poison"'
from some individuals, who talk behind their back,
avoid them in the street, their neighbours ignore
them, their parents have cut them off, people tell
their kids not to play with them, offer racial
insults. One reports inter-racial rivalry with
Pakistanis and particular problems of '"half
caste"' kids [she has a fair bit of prejudice and
resentment about their privileges themselves —
they buy big cars, they run their own businesses,
they cheat the social services and so on. They
impersonate each other in driving tests, they even
swap babies in maternity wards. They claim to be
representing the views of the Black community in
these thoughts.
CW people draw more on 'detached reliance on
stereotypes and imagined fears… folk
history' (37) in the absence of direct personal
experience and this can affect their contacts with
actual people. Media stories are also important.
Newtown residents are more interested in
favouritism especially housing, some of which they
have read in the press. They are often measured
against personal experience of unsuccessful bids
for social support. In both cases 'working class
orientations to race our by and large forged by
comparison' (38).
Chapter 3 A Loathing of Compulsion
— White Middle-class
In Edgbaston, race relations 'are little more than
a media invention' (39), especially for one
prosperous White respondent. He blames the
'"natural conservatism of the English"' (40) for
problems. He is intolerant of those who do not
work as hard as him, which makes him more
sympathetic to Asians rather than West Indians.
Minority groups have to become more acceptable
themselves, however, for example in adjusting to
the existing education system. There is a danger
of overcompensating, especially with race
relations legislation. Proper incentives to adjust
should be developed instead. The intentionally
jobless should be treated with far less sympathy —
if they include immigrants they should be shipped
back to where they came from.
People in Edgbaston are unaware of the reality of
life in working class estate. Race relations are
no big deal. The riots are something to read
about. Images of emigrants are stereotypes. There
are sufficient resources 'to avoid confronting
race relations' (43), no need for scapegoats. Any
actual ethnic minorities present in their areas
might be 'perfectly decent folk'. The perspective
of these respondents is 'as valid as anyone's',
and might be considered to be common among
decision-makers who lack experience of inner
cities.
The main irritation is 'an ardent refusal to
conform' (44), not to accept the rules that
already exist in the White community, to insist on
special treatment in wearing a turban instead of a
motorcycle helmet, for example. There is an
emphasis on the rights of individuals and their
powers, and a scepticism towards group rights and
the activities of '"do-gooders"'. Politicians
interested in local votes are also treated with
cynicism. The human rights of local White people
are seen as being infringed, the 'law of the
majority' threatened, contrary to British nature,
a residue of an 'obtuse utilitarian
philosophy'[with a bit of social Darwinism] (46).
In particular, people cannot be compelled to
change, but must be educated, and that includes
immigrants who have to be '"educated into our
reality and our laws"' (47).
This is simplistic in assuming that moral values
are never contradictory. There are contradictions,
however, in insisting on governments promoting
single standards while adopting minimal
interference, [no idea of tyrannous majorities who
perpetuate out-of-date traditions]. Fears are
expressed for the future of children if state
intrusion develops any further, especially if it
is like affirmative action in the USA. This
respondent claims to know an actual Kenyan Asian
who did adjust, worked hard and prospered, and was
sceptical about race relations. He admits that for
the majority of immigrants, there is unfairness,
but thinks they are '"fair enough by our
standards"'
Cashmore thinks that these views are 'integral to
the middle-class perspective on race relations'
(49), and progress will be achieved through
individual enterprise, not 'a capitulation to
ethnic needs, nor through government
intervention'. One characteristic is to detach
from responsibility except individual
responsibility — for example it is OK to respond
to customers by not employing coloured or Black
people initially (or to staff objections in one
particular case): 'virtually every middle-class
[entrepreneur] agrees that staff and customer
preferences have to take precedence over the more
abstract objective of improving race relations'
(50). Compulsion will not help, although a local
businessman can see that things will get worse.
This is how 'institutional racism prospers when
employers exonerate themselves with phrases like
"it's not my fault"' (51). Letting existing
arrangements stand 'are often based on racist
images'. These racist images are often really
negative — that Black people are inherently
violent and criminal, unemployable, of low
intelligence, liable to undeserved state benefits.
Some of the conflict turns on the reorganisation
of education. Some regard any changes as anathema
[even a Jewish resident who did not feel that
teaching about the Holocaust was particularly
relevant]. There was scepticism about African
studies, and '"learning to play steel drums
instead of violins"' (53), although a greater
tolerance for teaching about other religions.
There is a fear of lowest common denominators,
based on the inadequacy of Blacks and their
inability to catch up with Whites. This partly
explains the popularity of independent private
schools.
There is a fear of mixed marriages, partly because
'"God intended people to be a certain colour, not
half and half"' (54), or because social isolation
is anticipated. Arranged marriages are unpopular,
yet voluntary mixed marriages also arouse
hesitation, more so for West Indians and Asians.
Many residents are aware of positive
discrimination in the USA, and are '"very
unhappy"' about it, seeing it as threatening
meritocracy (56). This can be accompanied with an
underestimate of the extent to which racism
impedes progress, leading to a belief that market
mechanisms will solve the problem. Some anticipate
resentment at the ending of 'fair play', and feel
that people should be encouraged to struggle to
make it [sometimes based on their own experience].
This transfers to strong support for ownership,
and a notion of personal autonomy, being
threatened by government institutions.
The existing framework has served middle-class
well and 'the commitment to it is unshakeable'
(59). Many believe that the media have exaggerated
race relations problems, although there is a
recognition that racism has had an impact. Some
even admit their own parts, although they tend to
blame market situations. Change is seen as
unlikely after so many generations. The middle
classes see themselves as upholding moral values,
but not perpetuating injustices — they just see
the UK 'as a selfish society' (60).
Chapter 4. Coming to Terms –
Ethnic Minorities
One woman had only been living in Newtown for six
weeks and had had dirt and rubbish pushed through
a letterbox, pellets fired at windows, and abusive
conversations with neighbours. There been earlier
abuse as well from the 1960s, including job
discrimination, and other signs of low
expectations, at least before the second Race
Relations Act in 1967. She just got used to it in
the early stages, but she could understand why
some other Black kids got frustrated and angry.
Now she turns a blind eye. Her husband had also
been refused jobs, but just dealt with it. He saw
some improvement in the younger generation. Both
saw that racism was more subtle in the 1980s, and
hostility by young Blacks is 'both predictable and
reasonable' (65).
Others believed there is a need to acquire
resilience without getting disheartened or
aggressive, to change society from within [this is
an Asian man], to persist, maybe to start their
own business, to earn the respect of the host
community. He also had experiences of severe
racialism in the early days, graffiti, windows
smashed, car damaged, attacks. He now stresses
'individual effort and achievement' (67) and is
now somewhere 'to the right of Tory policy'. He
also thinks racialism is just less detectable, but
has managed to become relatively immune to it.
Cashmore thinks neither of these examples is
typical, although the Asian man's ambition is
shared by many others and discrimination 'as a
spur, almost as a resource' is widely acknowledged
(68), sometimes approving of past Jewish efforts.
The Black woman also expresses 'some widely held
sentiments' and sees the system as still very
daunting even if more sophisticated.
Some Black people are making their way up through
the professions, businessmen, teachers, academics
and professionals. Some see themselves as middle
class, able to live in Edgbaston, but always with
ambiguity — one says there is no '"class rigidity
among Blacks"' and it is still possible to feel an
affinity with street kids. He is '"Black first"'
(69). This person had a classic manual working
class background, with some social mobility
through education, and followed a classic 11+ and
Grammar School route. He was able to break the
stereotypes by overachieving and going to
university, but even there, encountered obstacles
at job interviews. He made his way once employed
even though he is still in a minority and
encounters people '"[who] won't deal with me
because I'm Black"' (71) so he has a White girl
upfront.
Cashmore also asked Daley Thompson, the
Pentathlete how to deal with job rejections, and
he said he would just deal with it by going back
to jobs that required lower qualifications. This
informant has the same stance, taking a lower
position, or one behind the scenes if necessary,
preserving striving for independence through
individual effort. He also rejects government
interference and does not see race relations laws
as particularly essential. Discrimination is
natural and racism will never end. Black people
need to make their own efforts, including
adjusting the ways in which they see society,
especially Black kids: they need to be more
ambitious especially in education, their parents
need to be more motivated, they need to take a
leaf out of the books of American Black kids. He
is sceptical about affirmative action.
Of course there are problems and motivation is
linked to achievement, competition is always for a
limited number of rewards and 'casualties
outnumber successes' (73) as this respondent
acknowledges. He does think there is enough to
form a '"vibrant young Black intelligentsia, a
proud section"' who are prepared to mix and adapt
and fit in, not adopting a radical posture as they
do in the USA. He is just aware of the possibility
that dissociation could take place in the UK as
well as in the USA where the most capable Blacks
became detached and turned into 'a Black
bourgeoisie, whose interests had little to do with
the overall interests of the majority of the US
Black population' (74) [I'm not sure if this is
Cashmore's or this respondent's fear]. This is not
widely shared with the ambitious Blacks in
Birmingham, however and this respondent is
increasingly ambitious, partly inspired by Asian
success.
A Runnymede Trust report in 1983 suggested that
there might be particular problems with Black
businesses who are too dependent on ethnic
markets, but 'lucrative independence' and 'at
least partial escape' is enough to attract
Blacks towards be entrepreneurs, and this is seen
as a rational response.
Part two moves on to look at
younger people
Chapter 5 Posing New Problems –
White Working class
A local CRE officer working in the Newtown
community believes that the younger generation are
the only hope, that the older generation include
too many 'hard-bitten racists' (79). The younger
generation have been born in the more
affluent 60s and have not experienced the dramatic
changes of deindustrialisation. However not all
youths have identical responses and views or
experience the same problems of adjustment. They
also have different problems such as unemployment,
which was high at the time [about 40% overall in
Britain for the under 25's]. There will be quite
different experiences for all middle-class kids
who will be thinking about university and
professions, instead of, say youth training. This
will produce 'diverging thoughts on race issues'
(80) especially if young people are 'flanked by
Black and Asian contemporaries each time he lines
up at the… Job centre'.
One Newtown respondent is unemployed and might be
expected to scapegoat ethnic minorities, but does
not himself believe that they are there to steal
jobs, although he says that many of his neighbours
believe so, especially the older ones and some
people in this family. He thinks that '"youngsters
of today, Black and White, are becoming more
liberal"' (82) and gets quite empathetic with the
rioters who are confined in certain Black areas
and harassed by the police. He does admit it's
difficult to make friends with coloured people
because they have to be on their guard. He has no
fears of stereotyped Black muggers or Asians
taking over the shops and sees the need for more
jobs and better housing [at one stage, Cashmore
suspects that he might have read some sociology!].
Other respondents are different and talk about
Blacks taking over, getting back at us for
slavery, taking over shops, getting all their
family in to live in the same houses [this is an
unemployed youth with a criminal record],
committing crimes, seeing all coloured people of
the same, seeing them as predatory towards women.
The views are not based on any actual analysis or
close familiarity, but rather on 'a limited
repertoire of stereotypes' (85) [some which are
really dreadful].
These two respondents have quite different views
although they have 'broadly similar
circumstances', even family backgrounds, even
similar parental views. But 'their actual
experiences with Blacks and Asians are different'
(86): the first has grown-up on a multi-ethnic
estate, the second with a conflictual Black
neighbour. The second one draws a lot from media
images about race riots or unfair welfare
claimants and 'has not been able to test out this
knowledge, except in the detention centre' (87).
Just living near ethnic groups is 'an uncertain
foundation' for tolerance, however, and in some
circumstances like economic insecurity, proximity
can promote racism, especially with older people
who have had adjustments 'forced on them' (87).
For children, there is 'ample opportunity to
explore an alternative reality to the one
envisaged by many older residents' [especially
about some of the more stupid stereotypes like
Black people having tails] (88). In less mixed
areas alternatives are not so available. The more
plausible beliefs may last longer 'such as those
concerning White superiority, the 3 million jobs
equation [3m unemployed, 3m immigrants] and the
inevitability of conflict' and peer testimony may
support it. Parental arguments are harder to
contradict. But in multi-ethnic intercity areas
'enough material exists to stimulate critical
reflection on parental perspectives'.
One young woman shows this tendency, and is able
to tell her father that Jewish and Irish people
also suffered prejudice in the past, and points
out some of the contradictions in his views [he is
one of those who quite likes individuals, but '"as
a mass he can't stand them"'] (89). She found
personal differences between Asians and Black
people in terms of politeness or aggression, and
found other differences once you got to know some
Black girls. She says herself that her father is
more prejudice because 'he lacks that first hand
experience' (91).
It is important not to exaggerate proximity,
however. Familiarity is not enough to stabilise
relations and there are splits among the young on
the grounds of race. Some White kids perceive
'what they take to be Black racism', sometimes
encouraged by Blacks from other areas, or
developing as kids approach school leaving age.
One White youth describes it as 'a broadening of
Black consciousness' (92) developing from a number
of sources including their own observations, and
realisations that they will face difficulties.
They are inspired by Roots, [A romantic TV
programme celebrating Africa before the horrors of
slavery], a reminder of slavery and transportation
and this leads them to reject White people and
associate more with other Blacks. Asian kids do
not do this so often, although they still isolate
themselves after leaving school. White kids
reciprocate.
Others would say that Whites develop exclusivity
on their own by excluding ethnic peers, perhaps
because they have racist ideas from their parents,
or that they respond to media stories, or even
that they are picking up on teacher racism. The
cycle can be self confirming if there is 'visible
confirmation that Blacks and Asians do not
"belong"' (93).
In Newtown, daily personal contact is 'virtually
guaranteed', however, and mutual tolerance, 'or
even camaraderie' can develop, especially if, say
the unemployed, see themselves as all suffering
from government policy. In CW it is the opposite
and the absence of daily contacts can even become
a 'basis for open conflict' (93) [an anecdote is
told where an individual White man assaulted Black
woman and it escalated into a full-blown racial
fight. Cashmore claims that 'conflicts of this
kind of common' in CW (94), and 'ethnic gangs,
including gangs of Asian youths mobilised and
ready for action, are commonplace']. This is not
common in Newtown where there is more of a 'vague
coalition… The perception of common conditions
and, possibly, shared destinies'.
Overall, living in the in the city with
multi-ethnic populations seems to have 'an
appreciable effect' on perceptions and
relationships with ethnic groups. Sharing a sense
of relative deprivation 'leads to an empathy, even
to a sense of unity among ethnic groups'.
Chapter 6. The Keys to Tomorrow –
White middle-class
There was a surprising support for the National
Front in a mock election in a school in Edgbaston,
explained away as '"casual racism"' (95). It did
raise questions about what middle-class youth were
thinking, arguably 'the single most important
aspect of race relations' (96), as the more likely
decision-makers of the future. It would be a
mistake to think that they are free of prejudice.
Some kids saw the vote for NF simply as
anti-authority rather than a vote for racism. One,
about to go to uni, shared many of the attitudes
of the elders in Edgbaston, that conflict has been
exaggerated except for isolated incidents, that
past race riots had been protests against the
police, or frustrations of unemployment, not
really racially motivated. The media had
exaggerated in blowing up the instance and giving
Black kids a bad image. He saw access to benefit
as about the same for Whites and Blacks, and the
same with job chances, although he admitted he
doesn't really know any Black kids, only Asians.
Another kid did think that immigrants had to learn
to respect the values of the host country, for
example not talking their own language. He did not
see any deep discrimination, and in fact saw that
migrants get things done for them, without paying
in the benefits. His friends hated Blacks and
Asians and he learn from them. They were arrogant
towards them. The media and the CRE were
responsible for exaggerating the impact of racism.
Neither youth had much experience of diversity and
relied on the media even while condemning them.
Other than that parents applied additional
information, including personal experience of
selling houses to Asians. At the moment they
suffer from the 'middle-class melody of
underexposure' to the world outside of Edgbaston
(100).
There is a heavy emphasis placed on individual
motives, 'consistent with the Protestant –
capitalist ethos' (101) applied to race relations.
There is a perception of increasing racial
separation at the secondary school level. There
are anecdotes of separation and failure to
integrate, including building mosques and temples,
or insisting on time to pray during work.
Sacrifices should be made. The majority should
prevail. Asians are as ruthless employers as White
people. Asians have clung on too long to their
traditional culture and this creates resentment,
West Indians have adapted too readily to rasta
culture and this has made them arrogant and
wanting to cause trouble.
This clearly blames the minority group, and
preserves an us and them distinction [this is a
young female young resident of Edgbaston].
Resentment is caused if roles are reversed and
advantages or favouritism extended. This is a
'benign and simplistic conception of race
relations' (103) overall. Problems are exaggerated
and mostly lie with immigrants themselves, and
there is nothing wrong with the British way of
life, notions are never really tested out on
reality unlike with the working class
counterparts. Parental values seem more resilient.
Edgbaston does have a relatively large number of
ethnic minorities although they might well be
unrepresentative — affluent business people,
mostly Asian, and probably more assimilated,
perhaps retaining traditional values in private.
Edgbaston youth probably sees ethnic people as
more likely to want to assimilate as a result, and
see a success for assimilation.
This is not the case in Sollihull where
'perceptions and attitudes of youth… have a sort
of textbook attitude, flavoured with guesswork'
(105). Solihull is relatively isolated, by a
market mechanism, and a kind of generational
succession. Youth in that area often are expecting
to go to university. They disagree on the effects
of education — privately educated kids are seen as
really prejudiced by one. For the other, the claim
is that you could be colourblind, so race
relations emphases are exaggerated, and other
factors are just as important, such as poverty, or
harassment by the police. Welfare provision is
seen to be quite generous. Asians are blamed for
their own isolation due to their own religion. The
future is not seen as multicultural, but this
increasingly segregated. There is an awareness
that lots of people resent hard-working and
socially mobile Asians, especially the older
generation.
For the colourblind one, the real problem is
material deprivation, almost a Marxist analysis,
Cashmore suggests. He has got there because he is
so detached and because he is well educated and
critical. He cannot grasp the reality of racism
and sees it merely as 'convenient fabrication of
the police force to tighten its grip' (109). His
view is in conformity with some working class
Newtowners and some Marxist commentators.
The other one, racism is something separate and
she identifies her parents as racists and opposed
to anything that strange. She thinks it will die
out. Neither see the pressure that working class
people experience. Both are able to detach and
analyse. The second one has experienced racism at
[private] school, but it is rare in Solihull.
Nevertheless, these two have the best consistent
and analytical arguments, they have been spurred
on 'to greater objectivity' (110). And there is
this strange complementarity with the perspectives
of working class kids in Newtown.
Chapter 7. Crawlers No More —
Ethnic Minorities
The composite picture of Black youth in the mind
of the older White council estate tenants is
someone who is unemployed, perhaps voluntarily,
engaged in illegal activity and reluctant to
integrate, pursuing an alternative lifestyle
involving parties or drugtaking. The thing is that
'a good deal of older Blacks and members of the
middle class have similar ideas' (110). Black
youth has been demonised, seen as the source of
central social problems.
Black youth do not see themselves 'as congenital
misfits prone to long spells of idleness and a
talent for the criminal life' (112), nor as social
problems. They are victims of systematic
discrimination which is rarely acknowledged —
denied constructive employment, emasculated as
Black people. Rastafarianism is important. There
is a history of enslaving Blacks and exploiting
them, and after slavery ended, less obvious
methods of control were developed meaning racism
and discrimination. [Just like CRT really].
One youth has been in detention centre and prison
a couple of times and wears dreadlocks, speaking
Jamaican patois and Brummie. He expounds the rasta
view [112 – 3], left school early, worked as a
trainee but then left because he didn't want a low
level job, became a dropout, left home, stole cars
and other things to earn money. He is an
unsuccessful thief. He has a general view that
White people expect Black people to do the dirty
jobs and punish them if they don't. Successful
Black people join in. As a result, there is
disunity, '"Blacks against Blacks"' (114). Even
fellow White dropouts and prisoners are unreliable
friends, while Black ones stick together and fight
back. The police encourage segregation. The system
is called Babylon, to 'denote captivity and
repression' (115), not changed since the 15th
century Portuguese colonies. 'The basic power
relationship between Blacks and Whites has
remained intact for years' so social changes have
not ended the asymmetry.
Not all White people are 'bastards', but most are,
even false friends. The working classes are split
on racial lines which makes them easy prey.
However, the respondent sees some signs of
unification, nevertheless, for example in Newtown.
However, nearly all his examples are pessimistic,
for example one White person who really
established friendship with Blacks and adopted
Black culture, but then disowned the respondent in
prison.
The respondent acknowledges that his views have
been affected by living in a rough area. He sees
Black youth more than any other group as victims,
with schools and then the job market as the main
sources of discrimination and negative
classifications. Black youths are forced into
alternatives, often on the street and there they
attract negative police attention. It is no good
telling Black youth to pursue an education or to
find a better job because racism is integral,
constantly confirmed. Rastafarianism has been a
major source of confirmation and is now 'has
purchase for a great many Black youths' (118).
This respondent is an example of downward
mobility, even further from the poor family that
arrived as immigrants in the 1960s.
An Asian informant in Edgbaston has been much
encouraged to do well at school and go to
university and then enter the professions. Her
parents were middle-class already (medicine). She
was heavily protected during her teens, and
sheltered from racism. She did meet it though at
school, and thinks that lots of middle-class
people are racist even though they do not realise
it. She has examples of when it has come out in
conversation and people reminded her that she is
different: however, she has also experienced
generalisations about Black people followed by
rapid attempts to exempt her (121) ['"yeah, but
you're different aren't you."'].
One result is 'a kind of inverse racism', parental
disliking for going with White boys, even more
dislike if she went with Black boys. However, the
new generation is different, although she did meet
people at her sister's university '"who really
hated Whites for the way they'd been treated by
them"' (122). She prefers them to people who will
crawl to White people, however, 'preoccupied with
gaining acceptance' [maybe her parents]. She sees
the answer as combating racism early, at schools,
with infants, learning about other people's
culture. She expects racism in other areas of
Birmingham to be even worse.
Both people are aware that racism has affected
their lives, even the successful female, and will
continue to do so. Others find it difficult to
identify with either 'the White majority nor an
ethnic minority' (124). They think of themselves
as a potential majority. One who calls himself
half-caste felt unwelcome by both Indians and
White kids. He thinks '"Indians must be the most
prejudiced people in the world"' (125), they won't
mix, there always want to get on, starting their
own business, or working hard at school. He has
also been racially abused and assaulted by White
kids. He is not ashamed of his identity, and seems
content to just keep in touch with Indian kids,
not actually join in fully [he lives in CW]. There
are a number of other ethnic youths 'deliberately
not identifying with their own minority' in order
to survive (127). This respondent does not want to
identify with bigots and takes a much more
balanced view. 'He has taken stick from both
groups, but mostly from Whites' (128) and sees
colour as an obsession with White kids.
So all three see racism as permanent, not in
decline, still deep, unable to manifest itself
again. The arguments are 'reasonably
well-informed' (128) and they are ambitious. They
do not over dramatise although they may
exaggerate. They provide the most 'authentic
material out of which we should be building that
future' (129).
Part three Perspectives in Later
Life
Chapter 8 As Communities Crumbled
– White Working class
The elderly are the most vocal and opinionated
group because they witnessed the most dramatic
changes, not only the world war, but the 'complete
ruination of their neighbourhoods since' (133).
Their communities have been destroyed.
Self-seeking individuals have moved in trying to
get housing on new estates, insulating themselves
from neighbours, ending the feeling of
connectivity. 'These are sites of abrasive
individuality' (134). [Newtown]. Some people like
the vertical streets, but not the elderly.
Housing is symbolic for them. Ethnic minorities
are seen as the key agents in the destruction,
especially the young ones. They fight back through
residents' associations or one-person pressure
groups, but see the neighbours as often
'"frightened of the coloureds"' (135). They have
personal stories of abuse of welfare and think the
ethnics have been privileged at the expense of the
Whites. One respondent in particular worried about
standards on behalf of her daughters and related
lots of stories of abuse from Black people, even
children and these 'are to be taken seriously'
(137 ) even though some of them have been acquired
'through the Newtown grapevine'. She cites
apparently prejudiced statements by local
councillors, and changes in laws and rules,
including turbans again, or exceptions to school
uniform, or seeing Black people in government
training centres. Pakistanis do not speak English
and fail to conform. Black youths play loud music
with '"jungle drums"' — and one indeed apparently
was evicted. She talks of '"vigilantes"'. This
respondent has 'a veritable army of admirers'
(140). She was nostalgic for the community spirit
that used to be there, and partly blames the
British people who have not ensured proper
equality of treatment, through[unfair] things like
the Race Relations Board as she still calls it.
Another respondent reports feeling unsafe,
threatened by '"race trouble". The old housing was
a slum, but people coped. The new estate was taken
over by Blacks and Asians who brought with them
'"the noise and the muggings"' (142). She pleaded
to move but was unsuccessful, and saw more and
more immigrants arrive with more and more noise
and violence. She claims to have witnessed poor
behaviour including theft, which no one dared
report. Cashmore thinks this is 'based on a highly
selective perception', including an overestimation
of the numbers of immigrants in Newtown (143) but
insists that her views 'have to be understood'.
She has witnessed considerable change which has
'engendered a sense of insecurity… Compounded by
first hand experience' [which she relates in the
form of apparent observations of theft, including
personal assault including sexual assault,
stabbings, kids running wild at school, protection
rackets, ineffective policing practices at school,
Asians sticking together to employ other
relations, 144 – 5]
Personal safety is one level of anxiety, added to
those concerning housing and employment and
education cuts. These are 'understandable'
misconceptions (146). The respondents know nothing
about the history of immigration or actual housing
policy. She just sees that ethnic minorities got a
better deal 'at her cost', and that White people
are frightened to protest because they might be
called prejudiced. She has had a rough time, and
will not accept that ethnic minorities 'often have
an even more raw deal'.
The elderly in CW are less numerous, and have
often lived in other areas of Birmingham, and have
often experienced the same changes in ethnic
composition in the inner city. They can afford to
detach themselves and be more analytic, however,
since the issues are less immediate. In some ways
they are 'not considered issues at all' (147), and
race relations is seen as an academic matter. Many
are [White flighters], however, mixed with a
desire to leave industrial surroundings [it is
specifically called White flight on 148]. CW
attracts few ethnic minority families and provides
a relatively safe home. The flight has been
facilitated by 'complicated and frequently
confusing criteria' operated by Birmingham's
Housing Department, and 'racist fears may or may
not be a motivating factor' (149).
Fear does not seem to be the major inspiration for
views of race, not even for the accepted view of
moral decline. Respondents would be happy to have
ethnic minorities provided they were 'like
myself', and West Indians are seen as more likely
than Asians to adapt. They do have adverse views
about Black people, such as that '"they've got a
chip on their shoulder"' and are responsible for
their own misfortune, or that they are more
responsible for robberies and muggings. They also
accept there is discrimination [this is based on
personal experience working in an engineering
company]. There is disagreement about whether this
is their own fault, whether it's because they are
always considered to be inferior, or whether
Birmingham has just been swamped, especially in
its schools. Even more tolerant respondents agree
with this. One respondent said that even the
successful West Indians are pressured into an
oppositional posture.
One respondent thinks the prejudice will diminish
with the younger generation, but not in her own
case, and she favours geographical segregation.
Others talk of voluntary repatriation or
distribution around the country. [Apparently
Birmingham tried this by dispersing Black families
throughout Birmingham in council dwellings, but
abandoned it in 1975].
Living away from the inner city does not diminish
these respondents' views about the importance and
sanctity of British culture, nor the threat
imposed to it. They do acknowledge a personal
element, nearly White flight. They do not
encounter ethnic minorities themselves, and so
rely on media reports and testimony relatives.
There were race riots in Birmingham in 1958, and
this would have affected these people. Large
increases in numbers also had an effect,
especially when housing became scarce. There is a
feeling that they had given most in the war and
now they were competing with an alien group, who
had always been regarded as inferior, partly
because of popular fiction of the day. As a result
there is a 'subdued ever present resentment'
(156), more detached than those who live in the
city, less likely to blame the ethnic minorities
themselves, but more likely to blame the political
parties for failing to control immigration.
Chapter 9. A Natural Equilibrium –
White Middle-class
The elderly middle-class think it might be too
early to judge. They are comfortable, and
suspicious of any attempt to interfere with a
natural progression, preferring 'imperturbable
equilibrium' (157) punctuated by occasional
unfortunate conflicts based on misunderstandings.
It may take a thousand years or several
generations, just as problems of immigration did
in the past. Ethnic minorities will gradually
abandon any distinctive features. 'There is no
room for diversity' and no need to integrate
different cultures (158), and those who argue for
diversification are mistaken — like Jesse Jackson.
They should '"do as the Romans do"' (159) and race
relations is misguided. It is all a matter of
conscience. Ethnic groups themselves have made
things worse, and so has the conservatism of
Whites. Government strategy to use the law is
misguided and impossible. This is 'the consensus
view of the elderly middle-class, and it reflects
the members own backgrounds to an extent'.
One respondent started as an engineering business,
began life in an area of Detroit which became a
Black ghetto. He did employ West Indian girls in
West Bromwich, but found that they would
'"suddenly get a chip on their shoulder and they
leave"' (160). Indians were good business people
but exclusive. He has opinions of West Indians as
'"lazy layabouts"', lacking drive, content to
accept a lower standard of life, although their
children are likely to have higher expectations.
Other minorities run willing to toe the line
[Sikhs and turbans again]. Lots do not want to
integrate like the Chinese. The children all want
to look [dress] different. Skin colour is
offensive. We try too hard to help and have been
too lax with immigration. Now the British are
being discriminated against themselves by race
relations law, which just will not work. Many
middle-class residents would find this
objectionable but others will endorse it. Cashmore
thinks that 'the tone and thrust… speak in a
general sense for the middle-class' (162)
especially in the faith in drive to bootstrap up
the social ladder, willingness to integrate.
This is 'common amongst the middle-class.
Diversity is discouraged; successes often seems
contingent on conformity' (163). Race relations
laws will only erode civil liberties, and the
civil liberties of ethnic minorities are not
considered. [The employer says that he often
discriminates on behalf of his workers, to keep
them happy]. Those have made their own careers are
particularly forceful rejecting government
interference.
Another respondent stresses this and argues that
the White English male is the only one '"who has
no rights now"' (164). He has worked abroad and
has actively tried to adapt, and is intolerant of
traditional groups. He is very critical of the
Race Relations Acts, and is afraid that they will
restrict his judgement in picking the best
candidate. Equality legislation is seen as pushing
new rules onto business practice. Their own
careers show the success of free enterprise
unfettered by any similar obligations: 'it was
almost a case of habits of a lifetime being
bludgeoned to appease a few soppy liberals in the
House of Commons' (166). However, there is a
contradiction in the consensus about the need for
more restrictive legislation to deal with
immigration, law instead of laissez-faire. There
is no sympathy with the argument that we should
compensate for Empire or for debts incurred during
two world wars. There should be tighter
requirements, the need to be able to make a
contribution, for example, not scrounge off the
state, a need to balance.
As the problems are different, race relations is
seen as inflating the issues, exaggerating the
crisis, creating problems, undoing the gradual
progress. The main worry is that cultural
diversity will threaten the homogeneous world in
which they have prospered, attack free enterprise,
paralyse productivity. There is care to
'distinguish between different ethnic groups and
to evaluate their contributions accordingly',
however (169).
The example of the Jews 'would be an object lesson
for the ethnic minorities' (170), overcoming
anti-Semitism and yet becoming highly successful.
Middle-class Jews do feel a certain empathy with
minority groups based on their understanding of
racism. One Jewish respondent in particular can
identify with the immigrants and the problems they
have with traditional dress. However, he
identifies most with Asians, less so with West
Indians [he also reports a Jamaican girl working
with him who does not like Asians and says that
they smell. He also noticed prejudice against the
Egyptians in the war]. He reports that Jewish kids
were taught to adjust, to pass, but now they are
more confident to wear their own clothing — this
is seen as '"sheltering behind the coloureds"'. He
did think that English tolerance would overcome
tensions, but he does not believe it now.
Determination to overcome adversity and
perseverance is essential, and banging on about
deprivation is only an excuse.
Another Jewish respondent agrees that meritocracy
will have to prevail, and that people will get
used to seeing people with different skin colours.
This one lives in Solihull. He has not been
particularly exposed to crude racism and thinks it
is just a matter of lack of familiarity. He sees
'"a fine line between discrimination and
preference"' (174), meaning that it is hard to
prove the former: even perpetual discrimination is
not a particular problem, and ethnic minorities
can form their own associations, as Jews do. This
may be an underestimation, Cashmore thinks. This
respondent also distinguishes between
anti-Semitism and anti-Jewishness, seeing the
former as hatred and the latter as preference
again: it might be the same with coloured people,
that racism in fact might just be preference based
on familiarity. This is why attitudes will change.
Again these values have proved successful. There
has been a balance of contribution and benefit. It
is unwise to upset this balance to overload the
system or to favour non-contributors [very similar
to the conclusions of the East End study]. Asians
get a more favourable impression than West Indians
here, as long as they adjust culturally, and they
will, in time.
Chapter 10 Swallowing the Bitter Pill – Ethnic
Minorities
Some Black people are also convinced that racism
will not disappear, including early immigrants.
One distinguishes between prejudice about colour
and actual victimisation, a bit like the
difference between anti Jewishness and
anti-Semitism. She she has had equal problems with
'her own people' from being a single parent. She
distinguishes between what might be seen as
personal and institutional racism, and sees the
former is not particularly dangerous and not
particularly confined to Britain [there is
colourism in Jamaica] institutional racism is more
anonymous and can be disguised — personnel
department staff are not racists nor a trade union
shop stewards, but routine practices in employment
still discriminate because each group has to
consider the others and assume they are racist.
This sort exists in schools hospitals, housing,
and 'virtually any sphere' (181). This helps
prejudice develop. The people at the top are
responsible. It is all covered up with politeness
and that makes it difficult to prove.
This respondent also talks about the common '"myth
of return"', the belief that they would one day
return to Jamaica. She is never experienced actual
rejection. She is sceptical about the idea that
Blacks have to stick together, and sees it is just
an effect of being thrown together. She was
surprised at first by the importance of colour,
but not particularly defeated by. She is bitter
against institutions rather than White people.
Other older migrants are 'more content' (183).
English racism has just seen the stupidity at
first and is getting better.
The generations are divided by the police, and the
second generation Blacks 'are generally
unremitting in condemning the police as racist
intimidators' (184). The older generation report
never having been abused, but are sympathetic.
Rastafarianism has not helped. They are not
prepared to dignify it as a religious or political
movement and see it as a lack of discipline, from
parents and schools. The state and the media have
opposed traditional family authoritarianism. Some
admire Asian families for keeping a tighter
grip.They see themselves as a' target for
muggers'as much as anyone else (187), mostly by
Black youths. This is a 'liberal extreme',
however. .
Older members of Asian families have been the most
disoriented with culture shock, including the
technological environment and living in cities.
They also had a lot of racist attacks and still
do. They spoke little English and had to build
ethnic enclaves. Despite considerable variation in
the Asian population, they maintain ethnic
boundaries and cultural identities in the same way
— traditional religion, Asian dialects,
traditional values. However, the younger
generation might be changing and this will
marginalise the elderly, and weaken the
traditional respect for elders. As a result, some
elders feel particularly isolated [the respondent
here lives in Edgbaston which might not help].
The Asians were the first ones to be regulated by
an '"incontestably racialist law"' concerning
immigration. There was an atmosphere of hostility,
but this particular respondents cannot remember
specific instances of races. She remembers
prejudice, but saw that extended towards '"the
Irish and Scottish as well"'. She has learned to
avoid areas where she is not accepted, and finally
not to go out much at all. She's heard that the
smell of their food is unpopular or that some
people think they are dirty and has to admit
'"that some [poor] Asians are dirty"' (191), but
sees White people as far to intolerant these minor
problems, and far too ready to blame Asians. She
sees the problems of identities affecting
grandchildren especially, and wants them to stay
in Birmingham where there are some signs of Asian
culture like mosques and multicultural education,
and a greater tolerance of traditional dress.
Overall, she thinks her own past experiences
toughened up and so racial discrimination 'is not
a huge problem' (193). Asians get their own back
by succeeding, even ordinary people. They do have
to swallow a bitter pill. She is more afraid of
'"West Indians"' especially rastas — she had some
violent neighbours. Her husband has experience
racist attacks, but she does not '"think the
people who did it were like all English; they were
idiots"' (194).
Cashmore says that this group all downplay the
impact of racism and say is exaggerated, even by
writers like him. They all claim to be a cope with
it without protest. They are stoical. They know
life is hard anyway. They make comparisons with
the past, which is often more unsatisfactory.
Part four. Problem–solvers of the
Future
Chapter 11. Multicultural
Challenges — Schools
The headmaster of a junior school in CW says that
everyone's racialist deep down but education can
keep it under control and this is a common idea
among other heads, variously blamed on a natural xenophobia
or the imperial past. Others think that education
should do something more positive to provide
'intellectual equipment to repel the ideas' (200),
although there is still hesitation about policies.
Multiculturalism and individual needs seem to be
the preferred option, although there is no
consensus about content or application of
policies. The four areas here did reflect national
patterns, that is 'a mishmash of different and
sometimes contradictory policies applied unevenly
and without clear purposes'.
For some the education system is a positive
ideological support for class inequalities, a
state apparatus, for others, it equips children to
gain qualifications and thereby social mobility
and to liberate themselves from ignorance and
prejudices. This was the preferred option for
policymakers of course, advocating equality of
opportunity. Multicultural education was intended
to reflect ethnic diversity and was originally
seen to be relevant only in schools where 'more
than 2% of children' were of new Commonwealth or
Pakistani background, later '"substantial
numbers"' of ethnic minority children.
Predominantly White school populations are
ineligible for funds, and directors of education
see little use for multiculturalism, say in
Solihiull. Other authorities have taken a more
positive stance and see multiculturalism as
relevant for all children, however.
Apparently parents in Solihull, in a school with
less than 1% ethnic enrolment would see
multiculturalism as a waste of time, even though
the principle is good. Anyway understanding
English culture is more important. Others argue
for '"wider perspectives… [Preparing]… Pupils for
the society and the country at large"' (204).
[In those days] individual schools could operate
with independence over the curriculum and
pedagogies anyway, as long as they were monitored,
although that was uneven. They had pressing other
needs, like language, sexual equality and special
needs. No school in CW was planning
multiculturalism. The issue was the size of the
ethnic enrolment, seen as a crisis that demanded
action in inner city areas — one school has a 95%
ethnic enrolment, so multiculturalism can be
defended just on the grounds of good teaching
practice, eliminating bias, developing good parent
teacher contacts, reflecting the catchment area.
The same goes for predominantly White areas,
though, although some heads still think their kids
should be made aware of differences.
Some schools are deliberately colourblind and do
not keep records of ethnicity. Edgbaston is
particularly aloof and conservative, resistant to
'unwarranted interference' even with a 9% ethnic
minority intake in one school — the head thinks
that even those parents are looking for a
traditional British education [it is an
independent school]: this was confirmed by
research on those parents who were interested in
getting their kids qualifications and not
multicultural initiatives. Few independent schools
and public schools have multicultural education,
often invoking this free-market model, whatever
the future needs of pupils might be acknowledged
to be as they go on to occupy key positions
[Cashmore is worried about them].
In Newtown, one multicultural initiative involved
pupils asked to depict a sporting scene of their
choice for a frieze in the main hall: they chose
cricket, but painted the cricketers with White
faces — no one seemed to know why, but the head
saw it as a bit of a failure for multicultural
education. It might be that the aim of MC,
'"countering racialism and the discriminatory
practices to which it gives rise"' might be
particularly appealing to White people, and that
the best way to erode racism in racialism is not
in schools but outside in the community. This
would imply that it is White areas that most need
multicultural education, where there are few other
resources.
One teacher reports that a child in the class had
referred to 'not wanting "wogs"' but had exempted
his friends in the class, an example of a conflict
between values learned at home and those
encouraged at school. The same kind of exemption
was offered by a girl at another school who
objected to an Asian doctor but exempted her Asian
friends, separating '"the stereotyping from the
daily experience"' (211).
This prompts the general conclusion that 'racism
is not a totally natural phenomenon and something
we inherit, we are drawn to the conclusion that it
must be learned'. There may be a propensity to
prejudice, but this has to be converted into ideas
and actions and this 'is influenced by social
factors' (211). Sometimes there can be a
tug-of-war between homes and schools, and there
has been some research on the relative influences
on this of racism, generally contradictory [one
study is Hartmann and Husband of blessed memory,
identifying community norms].
The category of race like other categories
'reduces ambiguity' and helps children order and
rank. Cashmore thinks families are obviously going
to be important. There is also problems on the
streets in CW and Newtown, and the school staff
'are more adept at dealing with them' (213),
including contacting parents. Parental obstruction
is common, and many teachers realise that it is
decisive. So are peer groups. Teachers in
middle-class schools appear to be more fatalistic,
but most realise they are going to have little
influence and will be 'out of phase with parents'
(216). Paradoxically, those with the greatest
clash of values are likely to be in the working
class areas, precisely the ones that offer the
most multiculturalism and staff training.
Piecemeal change is probably not likely to be
effective anyway and whole curricula have to be
rethought and the attitudes, perceptions and
expectations of staff as well, and their teaching
practices. Teachers are resistant to change,
unless forced by changes in their recruitment.
Staff often still have little opportunities to
understand ethnic minority children and still
[then] had stereotyped images. Reports like Swann
have recommended reform, but there is still a view
that immigrants should adjust to British culture
and diversity should be absorbed.
Multicultural education is far from being a
panacea, and its influence is hard to establish.
Education should influence future generations and
they are a problem if they do not acknowledge
change.
Chapter 12 The Wheels of the Race
Relations Industry – practitioners
It is cynical name, but there are now many
organisations focused on racism of all kinds.
Cashmore has interviewed some of the
practitioners.
One respondent is not very hopeful. The adults are
a lost generation, and base their views on Blacks
in the world not just in the UK. Racism is not
susceptible to logical argument. She sees her job
as focused on the elimination of discrimination
rather than attitudes, and the promotion of
equality of opportunity rather than
multiculturalism or racial awareness. '"You can be
a racialist but still not discriminate, because
you have got no power to discriminate… We
concentrate on the discriminator. You can be a
discriminator even though you don't personally
hold racist views"' (224). People respond to the
racist views of others. Responding just to racism
'"really is a misuse of very limited resources"'
[she works in the CRE]. It should do law
enforcement. There will be a backlash from Whites.
There are always good reasons for not doing
something, but there will be more consequences for
disorder and disturbances.
The CRE needs more political power, say to affect
teacher training — compulsory courses on racial
awareness and stronger discipline to meet racism.
More of a focus on predominantly White areas, more
exposure to Black persons in authority. The media
need to be radically questioned. There will be
White backlash but it must be faced because racism
brings with it too high a price. There are no easy
political solutions such as socialism.
Another community worker agrees that there is '"a
strong tribalism"' just beneath the surface, so
that racialism can emerge when people are angry
even though their work [in schools] is
immaculately multicultural. Racialism must be
positively attacked through legal reforms, reforms
and police procedure. Older people however are
beyond reach. There must be positive
discrimination for ethnic minority group members,
and political change itself will not particularly
work, so capitalism [Thatcherism then] is
not at the root of it all. A common view is that
'individual human qualities determine the choices'
(230).
The problem is in culture but that can be changed,
through racial awareness, and social mixing at the
personal level. Exclusive families including
working class ones, and communities, can inhibit
change. It is a tragedy that Blacks and working
class people have not developed more solidarity,
but that is the fault of trade unions. Gradual
integration is more likely, with West Indians but
less so with Asians, although the work ethic is
more promising for them. Business owners and
senior professionals should be encouraged by
positive discrimination. Schools can help if they
engage in cultural education, a universal
education, although, paradoxically, this
respondent also supports Muslim schools.
So, racism is 'an invariant quality of human
culture' not human nature, something created
learned and passed down through generations, it is
somehow independent of political systems. It can
be unlearned. However, prejudice is also easily
reinforced and becomes established in the older
generation. Universal education is required,
including an integrated system of multifaith and
multicultural curricula.
To some extent, it is just a matter of conflicting
lifestyles [but we know how deadly these are these
days], and unnecessary conflict is produced by
jamming people together, say in tower blocks.
However, social mixing will gradually produce
tolerance. Individuals can destroy this process,
however — an example is provided of a particularly
recalcitrant deviant Black woman who annoyed
everyone else and reinforced the stereotype.
Stereotypes are readily applied to individual
cases, of crime or moral laxity. Housing is a
particular source of conflict, and allocation
policies are misunderstood [one community worker
says it is simply that Black people are much
better at being organised and complaining a lot
more effectively]. Cashmore thinks that even the
practitioners have absorbed 'some of the popular
ideas and beliefs' (238).
Another respondent thinks that all depends on the
rate of assimilation. Asians are not prepared to
assimilate, especially Sikhs, and West Indians
have a different colour. Assimilation will also
confirm White superiority. For this reason, it
will never succeed fully.
So overall, there are a variety of opinions,
affected by the background and experience of the
practitioners themselves. They all seem to put
faith in educational reform, but not all share
estimates for sufficiency . The views are based on
coping with practical problems, day-to-day
experience, practical policies.
Chapter 13 conclusion –
Politicians and Policy
There have been three Acts of Parliament devoted
to race relations. One analogy is with medical
ethics, which limit not feelings or thoughts but
behaviour. Race relations legislation does the
same, forbidding discrimination, but not racist
thoughts [until recently, with the expanded
notions of racism introduced by CRT].
Racism 'of some form exists in all classes, in all
places and amongst all age groups. Its logic is
persuasive because it is constantly fused with
relevance' (243). If behaviour can be changed,
perhaps norms will change as well, and there will
be new pressures to conform [apparently Banton's
argument]. However, evidence suggests otherwise,
and lots of people think the government has lost
enthusiasm with its new immigration policies and
its local authority cuts [this was written during
Thatcherism].
The 'natural course' argument is the response. Too
much too soon has led to intolerance, and
legislation is seen as imposing unfreedom, and
legal compulsion will not work. Britain has been a
successful melting pot in the past, but new
immigrants are more entitled and this leads to
resentment [confirmed by the East End study]. Life
is unfair anyway and ethnic minorities should not
be protected any more than anyone else is.
There is no need to introduce compulsory
multiculturalism because that will be seen as
unfair and intimidatory. The same goes for
affirmative action. All areas should be levelled
up [nearly]. Some politicians are advocating
dispersal, even compulsory dispersal.
These policies underestimate the problem, for
Cashmore. There is a rationale to racism 'beyond
sheer prejudice' (253). It is significant to all
classes and ages and geographical groups. It is
not confined to extremists. It is pervasive even
among the young it is nourished by economic
downturn and disillusionment. Mere rectitude will
not solve it. Institutional racism is a problem
because it appears to be 'anonymous and abstract'
and is supported because there are 'those who do
not make moves to oppose it'. It is immune to race
relations laws. Current policies only combat
symptoms. Racism is not seen as morally wrong.
It will change if circumstances show that the
negative stereotyped images are inaccurate. They
may not do so. Racism is capable of turning even
the virtues of targeted groups into vices —
hard-working White people are considered
industrious, but Asians working the same hours are
seen as ruthless and unfair, and so. POC are
condemned for both laziness and excessive
ambition. This is 'genuinely felt'(256).
[A two-pronged attack seems important]. Better
educated Blacks [less successful Asians?]. New
forms of the logic of racism are likely to emerge,
though, since empirical refutation and reasonable
argument can be resisted — 'its power is in its
self-maintaining facility' (256). Racism is not
irrefutable, just deep and complex, not just
associated with periodic depressions, not easily
remedied by social mixing, or by better education.
It can be discouraged, and maybe CRE needs more
powers, but scepticism about the race relations
industry must be borne in mind.
Causes rather than symptoms need to be addressed —
'White racism rather than… Ethnic disadvantage'
(258). Racism is not 'an inborn psychological
constant' [nor permanently embedded in
institutions]. We do classify people, but racial
classifications are culturally constructed and
subject to 'the appropriate institutional and
administrative conditions'.
There are powerful conservative forces which are
widespread among all age groups and all classes.
These inform racism not prejudice or hatred, not
personal dislike, but by what ethnic minorities
symbolise 'disruptive changes' {hence the
different 'levels' of individual and group
prejudice etc]. There is no necessary sense of
inferiority.It is an intellectual appraisal' not
an emotional reaction ( 259), a 'protective
manoeuvre'. White people have been temporarily
privileged and POC weakened by 'historical
and contemporary currents' and 'such positions are
not willingly relinquished'.
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