By Frank Reeves
This e-book, first released in 1983, examines why humans like to speak about immigrants or ethnic minorities after they are concerning ameliorations marked no longer via the migratory strategy of ethnicity, yet via pores and skin color. How, with out stating racial standards, have politicians controlled to introduce immigration controls intentionally geared toward lowering the variety of black migrants? This booklet identifies a important function of British political lifestyles: the power to justify racially discriminatory behaviour with no recourse to specific racist language. It provides an account of British racial ideology because it is essentially skilled within the kind of political discourse and is helping to supply a theoretical realizing of its courting to the social constitution as an entire and particularly its courting to inter- and intra-class divisions. the writer argues that conventional class-based ideologies are completely able to assisting racially oppressive associations and feature much better 'protective' houses than expressions of overt racism. accordingly, the target buildings of British race kinfolk are obscured by means of a facade of 'deracialised ideology'.
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Extra info for British Racial Discourse: A Study of British Political Discourse About Race and Race-related Matters
This and the following three chapters are devoted to a discussion of the issues raised in the study of ideology, and the application of the theory thus outlined to a study of British discourse affecting race relations. Ways of studying ideology Studies of ideology demonstrate preoccupation with seven separate but closely related issues which I shall mention in turn in the light of my overriding purpose of examining discourse as it affects race relations. The issues are ( l ) problems of definition and of operationalised definition, (2) The meaning of 'ideology ' 31 the historical genesis of ideology, (3) its ontological status, ( 4) its function, (5) its truth, (6) its relation to ' interest ', and (7) its content.
An ideology is best treated as a set of linguistic symbols or sentences. The category does not include everyday practical activity or skills, such as farming or engineering, and is usually confined to discourse ' correspond ing ' or ' referring ' to the material or spiritual world, to the exclusion of discourse dealing with the consistency of a symbolic system, such as logic or mathematics (see Plamenatz, 197 1 ). The sentences of ideology are selected from the general flow of discourse by the social observer on the basis of certain necessary criteria, the definitional sufficiency or theoretical ade quacy of which is much disputed in academic circles.
Ideology is neither a mere ' reflection' in the mind of the human actor, of the real world, nor does it exist apart from the real world. The capacity to think and modes of thought are to be distinguished from the content of thought, both of which are combined to produce ideology as discourse. It follows that a study of ideology cannot amount simply to a description of the material circumstances with which it seems to match up, for once in being, it possesses characteristics and an autonomy of its own.