Islam, racists, and legitimate debate
By RUSSELL BLACKFORD - TALKING PHILOSOPHY
Added: Thu, 09 Aug 2012 16:34:10 UTC
A version of this post was published as “Islam and ‘Islamophobia’ – a little manifesto” on my personal blog, over a year ago now. You can look the earlier version if you’re interested in the changes, which are intended, in part, to produce some extra clarity, but especially to develop some thoughts at the end. Both versions are based on a longer discussion of related issues that was eventually published earlier this year in my book, Freedom of Religion and the Secular State.
First, I acknowledge that it doesn’t settle all the questions about criticism of Islam to point out that Islam is a belief system, or a set of overlapping belief systems, rather than a category based on ancestry or so-called “racial” characteristics. Of course, it’s more complicated than that. But if we simply think of Islam as a “race” and treat criticism of it as racism, we can go very wrong.
Let’s accept – as I think we should – that some dislike of Islam, or impatience with Muslims and their spiritual leaders, has a kind quasi-racist character, grounded in parochialism and xenophobia, and perhaps a dislike of Arabs in particular. It is not coincidental that much of the public criticism of Islam as a religion, and of Muslims and their practices, emanates from European political parties and associated groups found on the extreme right, such as the Front National in France and the British National Party in the UK. These organisations typically promote an intense, even bigoted nationalism – combined with what they portray as a defence of Christian traditions and values, and an endangered “Christian identity”. They thrive on a fear of strange cultures and a fear of change.
Once that’s noted, an obvious problem for critics of Islam who do not share the values of the extreme right is that they may find themselves painted with the same brush. Conversely, extreme-right critics of Islam have (sometimes) gained a degree of respectability by co-opting issues and adopting stances that many politicians and members of the public find compelling. E.g., these figures have sometimes attacked such practices as forced marriages, honour-killings, female genital mutilation, and highly conservative apparel for women such as the burqa and the chador.
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I enjoyed reading Mike LaBossiere’s post entitled “Church & State: Immaculate Contraception”, but I can’t resist the impulse to add a post of my own – perhaps because I lack free will in the matter, but mainly because I devote an entire chapter of Freedom of Religion and the Secular State to this sort of issue (so it is kind of on my mind), and certainly because it has become even more topical than usual.