In the given essay, the case of British islamophobia is analysed both in its local representation and in the global context. In particular, it is evident that the disputes on the meaning of this brand-new term surround its analysis; however, it is noticeably fed by powerful media campaign and unclear political response in the British case.
To start with, the notion of islamophobia should be given. In this context, Dekker and Noll (2007) provide the semantic field of it by using such words as ‘hostility’, ‘violence’, ‘enmity’, ‘rejection’, ‘exclusion’, and ‘discrimination’ (p. 2). In Ihsanoglu’s (2010) opinion, islamophobia is has a purpose “to negate Islam’s sublime values of peace, compassion, and tolerance, and all the noble virtues that Islam stood for throughout fourteen centuries of tolerant, brilliant and radiant civilization” (p. 11). To certain extent, islamophobia is even a “modern-day thought crime” (Horowitz and Spencer, 2011, p. 2). In this case, islamophobia is a negative process created in Western world. For the clarification, Imhoff and Recker (2012) propose to differentiate ‘Islamoprejudice’ and ‘Secular Critique of Islam’; in their opinion, the level of radicalization of the prejudices makes these two categories independent from one another (p. 811). In the similar manner, Lambert and Githens-Mazer (2010) distinguish ‘anti-Muslim hate crime’ from ‘Islamophobia and discrimination’ (p. 38). However, in educational sphere it is common to use the broadest notion of islamophobia in order to combat with all the exhibition of it in the British society (NASUWT, 2014). In the given circumstances, Allen noticed that nowadays islamophobia spreads from various two-fold extremes; thus, the source of hatred and the level of its radicalisation differs significantly (p. 144). Specifically, he mentions colour of skin, appearance, migration, military or the religion (p. 149). In other