Abstract
Trust offers an important lens through which one can understand relations between Muslim and non-Muslim at this fraught moment in history. Trust also yields to study through a number of paradigms: psychological, philosophical, political, phenomenological and so on. In this volume are a collection of chapters from a variety of disciplines brought together with the aim of providing a wide-ranging view of the operation and frustration of trust. In multicultural societies particular historical pressures come to bear on social trust, and there has arisen a range of perspectives on how best to organise society and relations within it. At the present moment, if we seek to build a more trusting society then one of our most urgent tasks is to address the breakdown of trust between Muslims and others.
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The ‘Sus’—or ‘suspected persons’ —clause was part of the 1824 Vagrancy Act. It was controversially re-invoked to deal with the supposedly criminal tendencies of black youth in Britain in the late 1970s and early 1980s. The law became synonymous with racial profiling and its blanket application contributed to the 1981 riots in London and Liverpool, after which the law was repealed. It’s replacement, The Police and Criminal Evidence Act 1984, requires ‘reasonable grounds for suspicion’, a somewhat elastic phrase opening up multiple possibilities for targeting, especially when bolstered by post-9/11 anti-terror legislation.
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‘Race and religious hate crimes rose 41% after EU vote’, http://www.bbc.co.uk/news/uk-politics-37640982 (Accessed 21 July 2017).
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Indeed, Merkel even seemed to qualify Germany’s comparatively generous policy towards Syrian refugees in a 2015 speech in which she demanded their integration and warned against faith in the ‘sham’ of multiculturalism (Noack 2015).
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In fact, in a 2013 speech about drones, President Barack Obama was willing to concede that, while they were weapons with obvious morale-boosting qualities at home, deployed as part of a ‘just war […] waged proportionately’, ‘To say a military tactic is legal, or even effective, is not to say it is wise or moral in every instance.’ http://www.bbc.co.uk/news/av/world-us-canada-22646077/obama-defends-just-drones-war [Accessed 20 July 2017].
This seems like an acknowledgement that drones lead to an undermining of trust in the United States to act morally and in accordance with international standards, observing the sovereignty of other nations and so on: trust in the United States already being threadbare in some quarters. (In his dealings with the rest of the world, Obama’s successor, Donald Trump, shows little awareness of this and appears to care about it even less.)
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Morey, P. (2018). Introduction: Muslims, Trust and Multiculturalism. In: Yaqin, A., Morey, P., Soliman, A. (eds) Muslims, Trust and Multiculturalism. Palgrave Politics of Identity and Citizenship Series. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-319-71309-0_1
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