When:19th Jan, 2007 21:13:30 PM Report • Quote • Post Reply Click to Enlarge Joined: 23rd May, 2006 Topic Posts: 9 Total Posts: 883 For all the Curry-Queens copypasted: The row in Britain, and now in India, over the racist behaviour directed towards Bollywood star Shilpa Shetty during the celebrity game show "Big Brother" raises several questions, beyond this specific case, about the notion of racism itself. What has been highlighted is a widespread and persistent failure to come to terms with the meaning and nature of racism and what constitutes racist behaviour. The current debate therefore provides an opportunity to discuss an issue that has escaped widespread, serious consideration for far too long. On the day the Shetty controversy broke into the headlines, the Guardian reported that a crown court judge in Exeter had been forced to clarify his views on race after earlier saying he found it "rather odd" that a charge of racially aggravated intentional harassment was brought against a man who called a police surgeon a "f...ing Paki". The Guardian reported that in the case in question the defendant, Matthew Stiddard, had been "complaining of back pains following his arrest for a public order offence at Dawlish in Devon. When Dr [Imraan] Jhetam attended, the 36-year-old said: "F... off you Paki; I want an English doctor, not a f...ing Paki."" The case for bringing a charge for racially aggravated intentional harassment would certainly appear, on this basis, to be fairly clear, and certainly more clear than the source of the judge’s confusion. This week's events also brought to mind the reaction of Australian cricketer Jimmy Maher to the row over his team-mate Darren Lehmann's description of his Sri Lankan opponents as "black c...s". "[Darren] calls a spade a spade," said Maher, "which is not necessarily a bad thing". Other team-mates rallied round, describing Lehmann's outburst as "out of character", made "in the heat of the moment" by someone who is "universally regarded as a nice guy". It appears that when it comes to acknowledging instances of racism or racist behaviour for what they are, calling "a spade a spade" is something that not everyone finds particularly easy. On "Big Brother", Shilpa Shetty's race and nationality have been consistently referred to in the most pejorative of ways and generally used as a stick to beat her with. Her fellow contestants have variously told her to "go back to the slums", asked her whether she lives in a house or a shack, failed or refused to pronounce her name properly on the basis that they didn't speak her language, instead referring to her as "the Indian", with this epithet later upgraded to “Shilpa Poppadom”. One contestant said that "she can't even speak English properly" and that "she should f... off home", another that she "wants to be white". Her personal hygiene has been questioned, on the basis of her race, with informed contestants musing thoughtfully that "they eat with their hands in India, don't they? Or is that China?", and that Indians must be thin because they are always ill as a result of undercooking their food. Having considered the evidence, the show's broadcaster Channel 4 decided that there had been "no overt racial abuse or racist behaviour". A spokesperson for the bullies' ringleader, Jade Goody, said "I would urge anyone who says that Jade is a racist to produce the evidence to support the claim....I have not heard Jade say anything that could be interpreted as a racist remark." Another of the bullies, Jo O'Meara was defended by a friend, who said: "she's not racist". A friend of the third bully, Danielle Lloyd, said that the suggestion Lloyd was racist was "absolutely absurd. I've known Danielle for five years now and not once has she had a racist undertone in her voice ever," as though the problem were merely one of “undertones”. Though these defensive responses are perhaps to be expected, they can hardly be seen as justified on that basis alone, or even as coherent when set against the facts. What is more worrying is the palpable reluctance on the part of many (though not all) commentators, talk show guests and others venturing an opinion over the last few days to recognise this undoubtedly racist behaviour for what it is. How can this be explained? Over time, as immigration into the west has continued from the former colonies and elsewhere, racism has gradually become a taboo (a phenomenon that right-wingers, with customary self-pity, have described as the emergence of 'political correctness'). But whilst racism is now known to be a 'bad thing' - something with which polite and decent people do not associate themselves - society has never made a definitive attempt to confront, discuss and agree a common understanding of what racism actually is. The effect has been perverse. It now appears that rather than discouraging racism, its becoming a taboo has simply meant that no matter how racist a person's behaviour, it is considered beyond the pale, even taboo, to describe it as such. Thus racism persists, now not only misunderstood but also with its very identification becoming a line that many people dare not cross. It is particularly surprising that this mode of thinking may even extend to Shetty herself, an Indian raised in India, who later denied that the abuse she had suffered was racially motivated (though this might also be due to her perception of what was the expedient thing to say whilst she was still involved in the game show and vulnerable to continued bullying). In attempting to (re)establish what racism actually is, it may be useful to distinguish between the sort of 'hard racism' that brings to mind jackboots and burning crosses and the 'soft racism' which affects a far broader range of people at one time or another. The latter may well be more dangerous than the former, being more widespread and insidious in character. Racism is the making of pejorative assumptions about others on the basis of their race, which may include the hardened opinions held by members of far right parties or the softer assumptions that are only revealed or betrayed in certain situations. We can also identify another distinct concept: racist behaviour. This can take all manner of forms, but in the examples discussed here, it has manifested itself as persistent, aggressively pejorative references to a person’s racial or national background. Its cause can be either 'hard' or 'soft racism', but it should also be pointed out that its root cause maybe neither. Racism is often a symptom of fear, ignorance, jealously or personal animosity. In other words, barring a few ignorant assumptions, a person may not be much of a racist at all yet still be guilty of behaviour as unequivocally racist as that of Goody, O'Meara and Lloyd. The danger is that with the common understanding of racism so narrow, such behaviour will not be identified as such. Many of the defences and apologias for the racist behaviour of the Big Brother contestants appear to have an implied theme in common: the person in question is asserted not to be a racist, whilst their actual racist behaviour is either left unaddressed or deemed not racist if it doesn't conform to the strictest definition of 'hard racism'. What this appears to exhibit is a prevalent understanding of 'racism' that is restricted purely to the 'hard' sense of the term, specifically the alleged racist character of the person in question, rather than their actions. Therefore, if a person falls somewhere short of being a card-carrying member of the BNP, then their behaviour can not be racist by definition, no matter what they have actually said or done. The effect of the taboo (as opposed to an understanding of the problem) of 'hard racism' has been a widespread refusal to acknowledge the more common forms of 'soft racism' and general racist behaviour. Needless to say that this does not leave us well equipped to deal with the realities of racism as it actually exists. Racism that falls short of overt Nazism is no small matter. There are large numbers of people who have experienced at first hand, in schools and in workplaces up and down the country, racist bullying identical to that seen on "Big Brother". They will also recognise, with depressing familiarity, the squirming authority figure who refuses to live up to their basic responsibilities and defend the victim or restrain the racists. These people will no doubt recognise what is happening in the “Big Brother” house for what it is, and probably make up a large proportion of the tens of thousands of people who have complained to the communications regulator Ofcom about the treatment of Shetty. Indeed, this brand of collective bullying, characterised by the ignorant besmirching of the victim’s character and tacitly condoned if not actively exploited by those whose responsibility is to prevent such behaviour from occurring has been exemplified on a grand scale by the now familiar attacks on asylum seekers in the UK. We have seen a hysterical tabloid hate campaign in recent years against refugees and ‘economic migrants’, condoned and even exploited by politicians of both main parties at the highest levels, inevitably accompanied with plaintive whines that “its not racist to talk about immigration”. This has gone together with a rise in physical attacks on immigrants, some of which have been fatal. Recent manufactured controversies over British Muslims also fit into this trend of collective scapegoating, bullying and ignorant hysteria. Racism is certainly not the preserve of skinhead thugs. Those complicit in the phenomenon may come from all walks of life and draw on a variety of motivations, not only heartfelt racial hatred. Pulling back from the prevailing narrow definition of racism, and engaging with the problem in all its forms, depth and complexity, will reveal many other issues of concern, in addition to racist bullying. We may come to recognise the straightforward racism of the "clash of civilisations" paradigm so beloved of the political class, wherein the west cultivates a conceited image of itself as being essentially liberal and benign, with other cultures caricatured in opposition as backward and in need of correction. We may come to recognise the instrumental effect such prejudice has in formulating foreign policies that cost hundreds of thousands of lives, as it has done throughout the history of imperialism in all its guises. Racism remains a dangerous, blunt instrument, wielded both by ordinary ignorance and institutional power. In what many believe to be an enlightened western culture an assumption persists that it is no longer a significant problem. On the contrary, not only does the issue of racism persist, it is still not even properly understood, to the point where many seem unwilling or unable to acknowledge its existence when they see it. ***********************