John Terry's not guilty, but football's still in trouble

Everyone has to stop racism from blighting our showpiece sport.

Football's coming back. The adverts for the new Premier League season will be hitting our screens soon, promising the usual drama, more amazing goals and plenty of action. What they won't mention is the ugly face of the game - the claims of racism which have tainted the family-friendly image of the self-proclaimed 'best league in the world'.

After several months during which ill feeling festered on both sides, the Anton Ferdinand-John Terry case has finally concluded with Terry being found not guilty of the charges. With the case coming so soon after the Luis Suarez-Patrice Evra incident, which saw the Liverpool player banned for eight matches, we have to ask the question  whether this represents a crisis in the elite game or just two unfortunate, isolated incidents.

Terry's words were caught on camera and seemed to be decipherable to most amateur lipreaders - although the sound of what he said was not recorded. His defence, which was upheld, was that he was using them sarcastically, claiming that Ferdinand had wrongly accused him of racial abuse.

Both players admitted laying into each other with swearing and trash talk - not doing a great service for the sponsors and brands who attach themselves so keenly to the English Premier League, or being terrific role models for the millions of young fans who look up to their favourite stars as players (if not necessarily as people).

The incident had wider implications too. Ferdinand's brother, the former England captain Rio, found himself booed when he played against Chelsea - and there were later suggestions that the bad blood between the two was behind England's decision not to take both players to the tournament in Ukraine and Poland. Terry was found not guilty of the offence for which he was charged, so let that be an end to the matter. It shows that England's decision to keep him in the Euro 2012 squad, presuming innocence, was probably the right one.

The not guilty verdict for the former England captain will leave many - players, sponsors and those with a vested interest in seeing the game making a healthy profit - breathing a sigh of relief that the top flight wasn't tainted by this trial. Perhaps they can think that racism on the pitch can be relegated to a misunderstanding, or a vendetta. But that doesn't mean that racism is never, was never, and will never be a problem.

The Terry-Ferdinand spat came soon after the Luis Suarez-Patrice Evra affair, which poisoned what was already arguably the fiercest rivalry in the Premier League: between Liverpool and Manchester United.

The United skipper accused Suarez of making a racist remark; the Uruguayan defended himself and said it was a cultural misunderstanding of the term "negrito"; his clubmates wore T-shirts in support ahead of a match; but Suarez was found guilty. When the two sides met again in the league, at Old Trafford, Evra wildly celebrated United's at the final whistle right in front of Suarez. Again, it was hard for anyone to find the moral high ground.

Gone are the days in England when the major focus of racism in football was off the pitch, where disgraceful racist chanting, banana-throwing and abuse were a sad reality for many black players. But while that kind of behaviour has mainly been eradicated from the terraces, it's now the players who face closer scrutiny.

It's probably the case that trash-talking has spilled over into hate speech for many years, but the issue has come to a head now, and the authorities must be seen to take a stand. When there are 40 or more cameras trained on the action at top-flight games, the top players' every cough and spit is likely to be broadcast. There is no use in pretending it hasn't happened, or hoping that the problem will go away.

Some will argue that victims of racism should just - to use that horrible phrase - "man up" and get on with it rather than complaining. Some will say that psyching out an opponent is part and parcel of the game, like sledging in cricket - and there may be some merit in that. But it has to be made clear that certain lines cannot be crossed, and certain types of abuse are completely unacceptable - not on a park, not on a pitch, not in a stadium in front of 70,000 paying punters.

Don't blame the victims for coming forward. Don't blame the cameras for zooming in on the players' faces. And don't hide behind fandom and club loyalty to protect "your" players when they behave appallingly - if you do, you are just as guilty as they are. Everyone has to work together to stop racism from blighting our showpiece sport, and it starts with the fans. If some will continue to believe that 'their' players have done nothing wrong, and line up to defend those who have done indefensible things, we will get nowhere.
 

John Terry at Westminster Magistrates court in London. Photograph: Getty Images
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France’s burkini ban could not come at a worse time

Yet more legislation against veiled women can only further divide an already divided nation.

Since mayor of Cannes David Lisnard banned the full-body burkini from his town’s beaches, as many as 15 French resorts have followed suit. Arguments defending the bans fall into three main categories. First, it is about defending the French state’s secularism (laïcité). Second, that the costume represents a misogynistic doctrine that sees female bodies as shameful. And finally, that the burkini is cited as a threat to public order.

None of these arguments satisfactorily refute the claims of civil rights activists that the bans are fundamentally Islamophobic.

The niceties of laïcité

The Cannes decree explicitly invokes secular values. It prohibits anyone “not dressed in a fashion respectful of laïcité” from accessing public beaches. However, the French state has only banned “ostentatious” religious symbols in schools and for government employees as part of laïcité (the strict separation between the state and religious society). And in public spaces, laïcité claims to respect religious plurality. Indeed, the Laïcité Commission has tweeted that the ban, therefore, “cannot be based upon the principle of laïcité”.

While veils covering the entire face such as the burqa or niqab are illegal, this is not to protect laïcité; it is a security matter. The legal justification is that these clothes make it impossible to identify the person underneath – which is not the case for the burkini.

 

By falling back on laïcité to police Muslim women in this way, the Cannes authorities are fuelling the argument that “fundamentalist secularism” has become a means of excluding Muslims from French society.

Colonial attitudes

Others, such as Laurence Rossignol, the minister for women’s rights, hold that the burkini represents a “profoundly archaic view of a woman’s place in society”, disregarding Muslim women who claim to wear their burkini voluntarily.

This typifies an enduring colonial attitude among many non-Muslim French politicians, who feel entitled to dictate to Muslim women what is in their best interests. Rossignol has in the past compared women who wear headscarves through choice to American “negroes” who supported slavery.

Far from supporting women’s rights, banning the burkini will only leave the women who wear it feeling persecuted. Even those with no choice in the matter are not helped by the ban. This legal measure does nothing to challenge patriarchal authority over female bodies in the home. Instead, it further restricts the lives of veiled women by replacing it with state authority in public.

Open Islamophobia

Supporters of the ban have also claimed that, with racial tensions high after recent terrorist attacks, it is provocative to wear this form of Muslim clothing. Such an argument was made by Pierre-Ange Vivoni, mayor of Sisco in Corsica, when he banned the burkini in his commune. Early reports suggested a violent clash between local residents and non-locals of Moroccan origin was triggered when strangers photographed a burkini-wearing woman in the latter group, which angered her male companions. Vivoni claimed that banning the costume protected the security of local people, including those of North African descent.

Those reports have transpired to be false: none of the women in question were even wearing a burkini at the time of the incident. Nonetheless, the ban has stood in Sisco and elsewhere.

To be “provoked” by the burkini is to be provoked by the visibility of Muslims. Banning it on this basis punishes Muslim women for other people’s prejudice. It also disregards the burkini’s potential to promote social cohesion by giving veiled women access to the same spaces as their non-Muslim compatriots.

Appeals to public order have, occasionally, been openly Islamophobic. Thierry Migoule, head of municipal services in Cannes, claimed that the burkini “refers to an allegiance to terrorist movements”, conveniently ignoring the Muslim victims of recent attacks. Barely a month after Muslims paying their respects to friends and family killed in Nice were racially abused, such comments are both distasteful and irresponsible.

Increased divisions

Feiza Ben Mohammed, spokesperson for the Federation of Southern Muslims, fears that stigmatising Muslims in this way will play into the hands of IS recruiters. That fear seems well-founded: researchers cite a sense of exclusion as a factor behind the radicalisation of a minority of French Muslims. Measures like this can only exacerbate that problem. Indeed, provoking repressive measures against European Muslims to cultivate such a sentiment is part of the IS strategy.

Meanwhile, the day after the incident in Sisco, riot police were needed in nearby Bastia to prevent a 200-strong crowd chanting “this is our home” from entering a neighbourhood with many residents of North African descent. Given the recent warning from France’s head of internal security of the risk of a confrontation between “the extreme right and the Muslim world”, such scenes are equally concerning.

Now more than ever, France needs unity. Yet more legislation against veiled women can only further divide an already divided nation.

The Conversation

Fraser McQueen, PhD Candidate, University of Stirling

This article was originally published on The Conversation. Read the original article.