Introduction

In the previous chapters it has become apparent that for both of the policies under discussion here, Muslims, and the expression of the Islamic faith in Britain, are central to the conception and delivery of these policies. Consequently this chapter will pause in advance of moving on to present the data from this study in order to briefly explore the antipathies that may be attached to Islam and Muslims. These policies have not emerged and fed into an attitudinal vacuum in which the Muslim faith stands as a neutral entity awaiting appraisal by the British public. On the contrary there is a long association between Britain and the Muslim world that has laid down a rich tapestry of beliefs, values and attitudes.

In recent years we have become familiar with the term ‘Islamophobia’ as a descriptor of the antipathies that may be present within non-Muslim populations and which may shape their behaviour toward Muslims. As we shall see shortly, Halliday (1996) has coined the term ‘Anti-Muslimism’ as a means of encouraging us to carefully consider our understanding of the elements that may be present within this notion of Islamophobia: a term often used casually and without reflection to describe the relationship between Muslims and non-Muslims. Thus, in this chapter we will prepare ourselves for an appropriately sensitive understanding of the data that is to follow by engaging in an examination of the elements that may constitute Islamophobia.

We will begin with an account of the emergence of the term Islamophobia in the British context and then proceed to follow Halliday in deconstructing this term in order to better understand the elements that may be interacting in shaping people's perception of contemporary events, and possibly driving feelings of antipathy, and even hatred. This will be followed by a brief excursion into some of the literature from social science which can be very helpful in enabling us to have a fuller understanding of the internal dynamics of Islamophobia. Not only is this literature helpful in developing our understanding of the complexities of intergroup dynamics, it is also essential in reaching an informed competence when seeking to intervene in managing the relations between Muslims and non-Muslims, an activity that is at the heart of both of the policies which concerns us.