Social cohesion and the notion of 'suspect communities': a study of the experiences and impacts of being 'suspect' for Irish communities and Muslim communities in Britain
Social cohesion and the notion of 'suspect communities': a study of the experiences and impacts of being 'suspect' for Irish communities and Muslim communities in Britain
复制标题
社会凝聚力和“可疑社区”的概念：对英国爱尔兰社区和穆斯林社区“可疑”的经历和影响的研究
DOI：
10.1080/17539153.2012.659915
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发表时间：
2012
影响因子：
1.2
通讯作者：
Hickman M
中科院分区：
文献类型：
--
作者：
Hickman M
在本文中，我们考虑将民间社会中的群体视为“社区”的做法如何与将某些人群视为“嫌疑人”的概念相结合，并考虑这对特定人群和社会凝聚力的一些影响和后果。我们研究了 1974 年至 2007 年间英国的爱尔兰人和穆斯林人如何意识到自己是与政治暴力和反恐政策相关的“可疑社区”的成员，并调查了这些经历对他们日常生活的影响。该研究重点关注政治暴力的两个时代。第一个事件与 1973 年至 1996 年间爱尔兰共和军 (IRA) 在英格兰的爆炸事件同时发生，当时肇事者被视为“爱尔兰恐怖分子”；第二次是自 2001 年以来，当时在英国和其他地方，政治暴力的主要威胁被描述为来自那些被认为受到对伊斯兰教极端解释的驱使并经常被贴上“伊斯兰恐怖分子”标签的人。我们概述了为什么“可疑社区”的概念在分析上仍然有助于检查：“有界社区”对社区凝聚力政策的影响；造成创伤的环境及其后果的发展；并研究如何从一个时代的政治暴力到另一个时代吸取教训，特别是关于怀疑做法对爱尔兰社区和穆斯林社区的负面影响。研究方法包括爱尔兰人和穆斯林人参与的讨论小组。这些表明，随着怀疑话语的消除，英国城市多元文化的共同点成为同情交流的充分基础。
In this article, we consider how the practice of conceiving of groups within civil society as ‘communities’ meshes with conceptualisations of certain populations as ‘suspect’ and consider some of the impacts and consequences of this for particular populations and for social cohesion. We examine how Irish and Muslim people in Britain have become aware of and have experienced themselves to be members of ‘suspect communities’ in relation to political violence and counterterrorism policies from 1974 to 2007 and investigate the impacts of these experiences on their everyday lives. The study focuses on two eras of political violence. The first coincides with the Irish Republican Army's (IRA) bombing campaigns in England between 1973 and 1996, when the perpetrators were perceived as ‘Irish terrorists’; and the second since 2001, when, in Britain and elsewhere, the main threat of political violence has been portrayed as stemming from people who are assumed to be motivated by extreme interpretations of Islam and are often labelled as ‘Islamic terrorists’. We outline why the concept of ‘suspect communities’ continues to be analytically useful for examining: the impact of ‘bounded communities’ on community cohesion policies; the development of traumatogenic environments and their ramifications; and for examining how lessons might be learnt from one era of political violence to another, especially as regards the negative impacts of practices of suspectification on Irish communities and Muslim communities. The research methods included discussion groups involving Irish and Muslim people. These demonstrated that with the removal of discourses of suspicion the common ground of Britain's urban multiculture was a sufficient basis for sympathetic exchanges.