TABLE OF CONTENTS

Chapter I INTRODUCTION ............................................................. ii

1.1 Background ............................................................................ 1

1.2 Theory/Concept/Definision ..................................................... 2

Chapter II Racism Action Against Muslims in UK .......................... 4

2.1 Summary of Racism Action Againt Muslim in UK ............... 4

2.2 Historical Background of Racism .......................................... 5

2.3 Historical Background of Racism Muslim in UK ................... 5

2.4 The Analysis of Racism Action Against Muslim in UK ........ 6

2.4.1 Manifest Function ........................................................... 6

2.4.2 Latent Function ............................................................... 6

Chapter III Cover ........ ..........................................................................

3.1 Conclusion .............................................................................. 7

3.2 Bibliography ............................................................................ 8

3.3. Appendix .................................................................................. 9

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Chapter I

‫الر ِح ِيم‬
‫الر ْح َم ِن ه‬
‫َّللاِ ه‬
‫س ِم ه‬
ْ ِ‫ب‬

1 Background
By expressing gratitude to the almighty God. Finally the author have finished the paper
entitled “Racism Action Against Muslims in UK”. This report is compiled as a final
assignment in 2018 and early 2019 in British Institutions lessons.
This paper contains how a Muslim got racist action in UK. This paper can be also be of
the information for readers who want know the history of Muslim in UK, the number of
Muslim population in UK, and how is Muslim life in UK, and this topic also discuss about
manifest and latent function from this institution.

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1.1 Theory/Concept/Definision
Institutions are "stable, valued, recurring patterns of behavior", or
mechanisms of social order, which govern the behaviour of a set of individuals within a given
community. The term "institution" commonly applies to both informal institutions such as
customs, or behavior patterns important to a society, and to particular formal institutions
created by entities such as the government and public services. Primary or meta-institutions
are institutions such as the family that are broad enough to encompass other institutions.

Religion may be defined as a cultural system of designated behaviors and

practices, worldviews, texts, sanctified places, prophecies, ethics, or organizations, that
relates humanity to supernatural, transcendental, or spiritual elements. However, there is no
scholarly consensus over what precisely constitutes a religion. Different religions may or may
not contain various elements ranging from the divine, sacred things, faith, a supernatural
being or supernatural beings or "some sort of ultimacy and transcendence that will provide
norms and power for the rest of life". Religious practices may include rituals, sermons,
commemoration or veneration
(of deities), sacrifices, festivals, feasts, trances, initiations, funerary services, matrimonial
services, meditation, prayer, music, art, dance, public service, or other aspects of
human culture.

Manifest Functions are the consequences that people observe or expect. It is explicitly
stated and understood by the participants in the relevant action.

Latent Functions are those that are neither recognized nor intended. A latent function
of a behavior is not explicitly stated, recognized, or intended by the people involved. Thus,
they are identified by observers.

Muslims (Arabic: ‫ ) ُمس ِلم‬are people who follow or practice Islam, a monotheiatic
Abrahamic religion. Muslims consider the Quran, their holy book, to be the verbatim word
of God as revealed to the Islamic prohpet and messenger Muhammad. The majority of
Muslims also follow the teachings and practices of Muhammad (sunnah) as recorded in
traditional accounts (hadith). "Muslim" is an Arabic word meaning "submitter" (to God).

History Muslim in UK is in times of colonial expansion and more exposure to

different faiths and cultures, Islam began spreading with a number of Victorian and
Edwardian converts in the 18th and 19th Century, such as the influential William Henry
Abdullah Quilliam. The presence of Muslims slowly increased with Bangladeshis from
Sylhet working at restaurants, according to records as early as 1873 in London. With growing
demands of workers in ports and ships, Muslims from Egypt and Yemen started to arrive and
naturally set up their own communities in the UK (BBC Religions, 2009). Starting with India,
sailors arrived as part of their recruitment by the East India Company. The presence of
Muslims slowly increased with Bangladeshis from Sylhet working at restaurants, according
to records as early as 1873 in London. With growing demands of workers in ports and ships,
Muslims from Egypt and Yemen started to arrive and naturally set up their own communities
in the UK (BBC Religions, 2009). The settlement patterns thus reflect post-colonial demands

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for industrial trade and skills of migrants, which means that British Muslim communities are
overwhelmingly urban. Drawing from statistic published in the 2001 UK Census, it appears
40% of Muslims live in the South East of England, largely populated in London. For this
reason, one tends to find the largest British Muslim communities in city areas with great
economic activity of the Midlands (Birmingham, Nottingham and Leicester) and the North
(Glasgow, Manchester, Bradford, Sheffield and Leeds) and port-cities (Cardiff, South Shields
and Liverpool) (FutureLearn, 2014: page 2.10).

More recent analysis of the 2011 UK Census, published by the Muslim Council of
Britain (MCB), reveals that Muslims make approximately 3 million (exactly 2,706,066),
which is 4.8% of the British population. Today, most of Britain’s Muslim population descend
from immigrants searching for better life-prospects than ones found in their country of origin,
mainly India and Pakistan. The first immigrants were men, leaving their families behind until
they saved enough money to go back or re-unite with them. While the Commonwealth
Immigration Act limited automatic entry to Commonwealth Citizens, immigration still
flourished with Asians coming from Kenya and Uganda in the 1970s (BBC Religions, 2009).

In conclusion, the economic migration of former colonial and commonwealth workers

is the primary element in the history of creating the British Muslim identity, undermining
present day notions that Muslims are ‘foreigners’ and have not settled and integrated in
British society.

Chapter II

2 Summary of Racism Action Against Muslims in UK

There have been cases of threats, one alleged fatal attack, and non-fatal attacks on
Muslims and on Muslim targets, including attacks on Muslim graves and mosques. The act of
racism accompanied by violence continues to increase in UK. The latest case, a Muslim
woman was attacked, her headscarf was opened and beaten. British police arrested two
people related to this case. This incident took place in Croydon, south of London, on
Thursday last week when victims wearing a headscarf wanted to pick up their two children at
a private Islamic school, Al-Khair. The Muslim woman, who declined to be named, said two
women suddenly approached her, starting to attack and utter harsh words. "They pulled my
veil off and began to beat and kick me. One of them grabbed me and the other players beat
me. They were very racist and made harsh words," said the victim who asked to be kept
secret. Perpetrators aged 18 and 36 were released on bail and asked to return to the police
station for questioning.

And the example of the news above, we can see how the fellow women treat Muslim
women. even this action hurt the victim and made the victim a little traumatized by the
incident. even though the authorities did not give proper punishment for the treatment of the
two women for the behavior they committed against Muslim women, they even released the
two women and were only told to return to the police station for questioning.

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2.1 Historical Background
Racism, also called racialism, any action, practice, or belief that reflects the racial
worldview—the ideology that humans may be divided into separate and exclusive biological
entities called “races”; that there is a causal link between inherited physical traits and traits of
personality, intellect, morality, and other cultural and behavioral features; and that
some races are innately superior to others. Since the late 20th century the notion of
biological race has been recognized as a cultural invention, entirely without scientific basis.

Historically, those who openly professed or practiced racism held that members of low-
status races should be limited to low-status jobs and that members of the dominant race
should have exclusive access to political power, economic resources, high-status jobs, and
unrestricted civil rights. The lived experience of racism for members of low-status races
includes acts of physical violence, daily insults, and frequent acts and verbal expressions
of contempt and disrespect, all of which have profound effects on self-esteem and social
relationships.

2.2 Historical Background (Spesific)

Muslim mass immigration to Britain began after World War II, as a result of the
destruction and labour shortages caused by the war. Muslim migrants from former British
colonies, predominantly India, Pakistan, and Bangladesh, were recruited in large numbers by
government and businesses to rebuild the country. Large numbers of doctors recruited from
India and Pakistan, encouraged by health minister Enoch Powell in the early 1960s, also
played a key role in the establishment of the NHS health service.
British Asian Muslims faced discrimination and racism following Enoch
Powell's Rivers of Blood speech and the establishment of the National Front in the late
1960s. This included overt racism in the form of Paki bashing, predominantly from white
power skinheads, the National Front, and the British National Party, throughout the 1970s
and 1980s. Drawing inspiration from the Indian independence movement, the black
power movement, and the anti-apartheid movement, young British Pakistani and British
Bangladeshi activists began a number of anti-racist Asian youth movements in the 1970s and
1980s, including the Bradford Youth Movement in 1977, the Bangladeshi Youth Movement
following the murder of Altab Ali in 1978, and the Newham Youth Movement following the
murder of Akhtar Ali Baig in 1980.
The publication of Salman Rushdie's novel The Satanic Verses in 1988 caused major
controversy. A number of Muslims in Britain condemned the book for blasphemy. On 2
December 1988, the book was publicly burned at a demonstration in Bolton attended by
7,000 Muslims, followed by a similar demonstration and book-burning in Bradford on 14
January 1989.

2.3 The analysis of Contribution Muslim in UK Politics

1. Manifest Function

The existence of patterns of belief (doctrine) that determine the nature of the
relationship, both between humans and the Almighty God and the relationship between
human beings.

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There is a ritual ceremony that symbolizes a pattern of belief (doctrine) and reminds people
of the existence of this pattern of belief (doctrine). And the behavior patterns of the ummah
are consistent with the teachings that are believed

2. Latent Function

A place of worship, besides functioning as a place for worshiping God Almighty,

also serves as a place to meet and communicate with each other among religious people.
Mosques, for example, besides being used as a place of prayer for Muslims, are also used as a
place to carry out public recitations, deliberations, discussions, and so forth. The human spirit
to be able to carry out the teachings of religion well has grown another spirit in various fields
of life. For example: the enthusiasm for being able to perform the Hajj for Muslims has
fostered a high morale so that high economic achievement is also achieved.
The enthusiasm for developing religious teachings has also spurred enthusiasm to develop
strategies and at the same time develop science and technology. Like: doing da'wah activities
through the internet, radio, television, and so on.

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Chapter III

Conclusion
Racist action on a religion is not good behavior. there is no bad religion, no religion
teaches to be evil and no religion teaches to insult other religions. the problem of choosing
religion is in accordance with their respective beliefs and depends on the determination of
each person. so racist actions, especially to the physical harm of a person, are highly
disgraceful behavior and not worth emulating. let everyone choose their respective beliefs as
long as they do not violate applicable laws, and let them live peacefully and calmly as they
should.

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Bibliogaphy
https://en.wikipedia.org/wiki/Institution

https://en.wikipedia.org/wiki/Religion

https://en.wikipedia.org/wiki/Manifest_and_latent_functions_and_dysfunctions#cite_note-
M2001-5

https://en.wikipedia.org/wiki/Muslims

https://www.mabonline.net/the-history-of-islam-and-britain/

https://en.wikipedia.org/wiki/Islam_in_the_United_Kingdom

https://www.britannica.com/topic/racism

https://brainly.co.id/tugas/12647231

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Appandex